Spiritual changes that Kyrgyzstan has experienced: the religion of a nomadic people. Religion in Kyrgyzstan The main religion of the Kyrgyz

The development of Kyrgyzstan for many years and even centuries proceeded in such a way that representatives of various nationalities and even different religious denominations coexisted quite peacefully here. But, as they say now, only two of them have always remained a priority - Islam and Orthodox Christianity. The new time, which radically changed the entire political and social situation, brought new beliefs and new religious organizations to Central Asia. And even the Kirghiz, who have always been considered faithful Muslims from birth, are increasingly becoming members of them.

Recently, a young resident of Bishkek, a Kyrgyz by nationality, converted to Christianity at the same time as receiving a diploma of higher education. Whatever his parents and relatives did not do: they begged, intimidated, they did not let him out of the house for months - all to no avail. In the end, they were forced to leave the young man alone. Now no one is interested in where he is and what he does. Relatives reconciled, reasonably judging that, they say, "I would be alive and well."

Cases of a change of faith by representatives of the titular nation or the adoption of an alien faith by unbelieving Kyrgyz are not yet very numerous here, and, fortunately, do not yet lead to increased tension and confrontation within the people. But in everyday life, each such case causes certain difficulties.

In the city of Kant, for example, the relatives of one deceased Kyrgyz, for a long time could not decide according to what customs to carry out the burial ritual, in which cemetery to bury a fellow tribesman. The fact is that shortly before his death he converted to Christianity. There are also known facts when the Muslim Kyrgyz tried to punish their relatives, who became interested in new religious denominations and became their adherents. But it does not always stop neophytes.

Pastor of the Protestant Church of Jesus Islambek Karataev, for example, says: “More and more young Kyrgyz prefer our church. We believe that there are already at least five thousand Protestant Christians from among the Kirghiz in the republic. I myself have held this belief for ten years. Formerly an atheist. I had more than enough sins: I used drugs, indiscriminately indulged in carnal pleasures. However, in my heart I always looked for someone who would help me get rid of these pernicious vices, and soon I found my Savior. Many alcoholics and drug addicts, prostitutes and simply lost ones are now purifying their souls and bodies just in our church.”

According to Islambek Karataev, at first, his parents and relatives strongly scolded him for converting to another faith, but then, when they were convinced that their son and brother turned away from sinful vices and embarked on the true path, they themselves followed him and became members of the new church.

According to another Protestant pastor Kubanychbek Sharshenbiev, the change of faith by the Kyrgyz is a normal phenomenon for a democratic society:

According to our Constitution, - says the pastor, - Kyrgyzstan is a secular state, putting the principles of democracy above all else. Therefore, all confessions are equal here. And the citizens of the country should have the right to freely choose any faith. Although we, representatives of other faiths, are well aware that traditional Islam and Orthodoxy still occupy a dominant position in the country. However, both the state and the public today should listen to representatives of other faiths.

Recently, it has become obvious that some part of the Kyrgyz prefer Protestantism. In this regard, the question arises: why is it not traditional Islam or Orthodoxy, but this denomination that attracts young people? Moreover, this phenomenon is typical not only for Kyrgyzstan. Protestant churches are opening now in Kazakhstan and even Uzbekistan.

Experts believe that the processes of glasnost and the formation of an open society have largely contributed to the rooting of seemingly alien religious confessions in Central Asia. People of the post-Soviet countries for the first time got the opportunity to choose, to compare. The attraction of the Kirghiz, in particular, to Protestantism is also explained by the fact that in the conditions of a sharp change in social and economic relations, the need for some kind of spiritual support became especially acute. It is Protestantism as a religion, in which there are many elements of rationalism and pragmatism, experts say, that turned out to be the most consistent with the spirit and aspirations of today's youth.

Local journalist Bermet Malikova, who pays much attention to the study of the spiritual life of Kyrgyz youth, is sure that Protestantism does no harm to the Kyrgyz. She agrees with those who believe that this religion teaches both practicality and spiritual purification. Therefore, it helps to educate active and viable people who must overcome the poverty of the country and build a strong state. She even admits that the September tragedy in the United States may further alienate some of the youth from Islam, who were in thought and doubts about what kind of faith to accept.

The fact that the terrorist acts were committed by Muslim fanatics hit, first of all, Islam, as many in Kyrgyzstan believe. And especially semi-Muslims, semi-atheists, which are precisely the majority of the Kyrgyz, who were born back in Soviet times.

Representatives of official Islam have a slightly different view of this phenomenon. On the contrary, they argue that the departure of the population from the traditional faith, in the long run, can only lead to disastrous consequences. And many of them generally categorically reject even the very concept of "change of faith."

Those Kyrgyz who have gone to another faith, - says Deputy Mufti of Kyrgyzstan Ilyazbek azhi Nazarbekov, - have never been Muslims. As for young people, many of them are simply atheists. It is these people that representatives of other movements and sects attract with all sorts of promises, including money, into the bosom of their faith. In addition, not many Kyrgyz convert to Christianity. How many of our guys go to other religions, about the same number of representatives of other nationalities and religions convert to Islam. So in this sense, we do not bear any tangible losses yet.

Nevertheless, according to the imam, the fact that people in the same family adhere to different faiths is very dangerous. For example, cases have become more frequent, he says, when conflicts arise between parents and children on religious grounds. And this threatens with serious consequences, which more than once in world history have brought religious confrontations.

The editor-in-chief of the newspaper "Islam Madaniyaty" ("Culture of Islam") Uzbek azhy Chotonov agrees with him. In his opinion, many Kyrgyz are still very far from the true essence of Islam:

Most of our fellow citizens perform only the outward attributes of Islam, the religious journalist believes. - And the deepest values ​​of religion do not always reach people's consciousness.

He sees the reason for this sad phenomenon in the fact that, firstly, there are no competent mullahs in the localities who, due to their moral and spiritual qualities, could serve as a model for others. Secondly, Islam clearly lacks offensiveness. Many clerics believe that the very fact of a person's birth in a Kyrgyz family automatically makes him a Muslim. And they do not prepare him for a meeting with other religions. Protestants, on the contrary, look for neophytes everywhere, lure them in, create conditions for mastering new teachings.

So, a small Central Asian country found itself on the threshold of a new religious situation. In Soviet times, Kyrgyzstan was rightfully considered an atheist republic, and after gaining independence, it declared itself a secular state. According to the Constitution existing in the republic, religion is separated from the state. In practice, at official and public events, representatives of the Muslim and Christian clergy, as a rule, are assigned the most honorable places. It is not uncommon for the leaders of these two confessions to be involved in political events by the authorities. This is always explained by some important state interests.

The most interesting thing is that Kyrgyzstan, which has adopted many laws aimed at accelerating democratic reforms, still does not have a real law on religions. Only recently they began to persistently promote for various kinds of discussions the draft law "On freedom of religion and religious organizations", prepared on the initiative of the deputy of the Jogorku Kenesh Alisher Sabirov.

Kyrgyzstan is mired in religious chaos, says the author of the bill. - If measures are not taken in the near future for the civilized regulation of relations between all confessions, the state and society will inevitably face very serious and even dangerous problems.

To prove his thesis, he gives at least such an example. A fairly popular TV channel in Kyrgyzstan constantly broadcasts sermons of one religious denomination. The editors get a lot of money. The muftiate does not have that kind of money. And representatives of traditional Islam on television are extremely rare guests. For many believers, this inequality causes legitimate discontent. So the state should help them. However, in no case, says Alisher Sabirov, should one succumb to the temptation of banning competing religions.

Atyrkul Altisheva, Deputy Director of the Institute for Regional Studies, agrees with him:

We must calmly look at the emergence of new confessions in Kyrgyzstan, treat this as a natural phenomenon. And most importantly, in no case do not try to ban them. What we need most right now is tolerance. Only then will Islam be able to prove its true significance.

Yuri Razgulyaev

PRAVDA.Ru

The life and culture of the Kyrgyz can surprise many Europeans. This is a proud people, whose history spans more than one century. They are distinguished by their special ideas about life and will delight every gourmet with unsurpassed cuisine. The richness of culture and unusual traditions of the once nomadic people are clear evidence of the uniqueness of the Kyrgyz.

History

The formation of the people took place in a difficult environment. The most ancient ancestors of the Kirghiz are now called the Saks. These were warlike tribes of pastoralists who occupied part of the territory of Central Asia in the 1st millennium BC. They and their successors Usuns (Usuns) had to fight the Huns, who at that time were strong warriors with a developed army.
With the advent of the Mongol troops, the people had to continue the struggle, holding the territories of the Tien Shan and Pamir-Altai. The militancy of the tribes struck the Mongols and the army of Genghis Khan, but the new khanates, one after another, continue to raid the Kirghiz, forcing them to make contact with the Russian Empire. This becomes a turning point in the history of the country. Its northern part joins Russia, and the southern part is conquered. The policy of the Russian tsars leads to mass demonstrations and protests. And in 1916, an uprising breaks out.
The Soviet period was useful for the country. She was able to industrialize and begin to establish production. With the collapse of the USSR, a series of big problems began, but in recent years the situation has begun to improve in connection with the restoration of statehood.

A life

Traditions

The daily life of the Kyrgyz people closely echoes the traditions. One of the most important is hospitality. The Kyrgyz treat the guest as a blessing. It has long been believed that everyone who enters the settlement should visit at least one house and share a meal with the owners. In the countryside, the custom of hospitality is strictly respected. Among urban residents, many do not forget about him either. Therefore, the invitation of a Kyrgyz to visit must be answered in the affirmative, otherwise it is perceived as bad form.
Women should sit at separate tables, guests come with small gifts and sweets for the children. They start the meal with tea. The tradition says to eat pastries before the appetizer, then move on to salads, and only then to the main food. Cakes that replace bread should not be turned over. It is better to eat them carefully, because dropping pieces means bringing trouble.
All the affairs of the Kirghiz are decided in the tea house. This place is used for business negotiations, joint dinners with business partners, relaxation and planning deals. Be sure to drink tea during your stay in the teahouse, observing a number of rituals that the locals keep secret and do not tell tourists about their features. Usually, to conclude important deals, they gather in a teahouse on Monday - the most successful day, according to the Kyrgyz.

Wedding

They prepare for weddings in advance, planning each stage. Usually the first to marry are sons who have reached an older age. The youngest gets the last family. The younger ones also have to take care of their parents and stay in their father's house.
Former traditions told the husband to present a ransom to the bride's parents. Horses were the most sought after. Sometimes livestock or money is used as a ransom. If the groom was an affixed master, he could present a product made with his own hands.
The groom was supposed to give his bride a wedding dress and jewelry. Before obtaining the consent of her parents, it was necessary to sit down at a common table, dine and agree on everything. Only after obtaining consent was it possible to hold a wedding ceremony.
Wedding suits still have not lost their relevance.

Holidays

Absolutely all holidays in Kyrgyzstan are accompanied by bright competitions. The descendants of the nomadic lifestyle love to compete in horse racing, archery, and other events with elements of acrobatics. One of the most difficult is tyiyn-enmei, which requires great physical strength and skill from a person. During the competition, participants must ride a horse as quickly as possible and grab a coin lying in a dug hole.

Food

The diet of the Kyrgyz is still close to the diet of their nomadic descendants. During the preparation of dishes, spices are constantly used, meat is steamed or boiled, horse meat is considered the most popular. The Kirghiz love flour dishes, they make soups thick, similar to porridge. The most commonly consumed vegetables are radishes, turnips, legumes are often added to food. On the table of the Kyrgyz, in addition to horse meat, there may be lamb and beef. The most popular dishes are pilaf, manti, soups and various types of boiled meat. If you ever decide to visit Kyrgyzstan, be sure to try shorpo - an onion soup with herbs and fresh new potatoes. Meat-eaters will like kuurma-shorpo - everything is the same, but fried meat and vegetables are added to the dish. The most satisfying broth is beshbarmak. It combines noodles, lamb, herbs and onions.
The food of the Kyrgyz is fatty, so it is better for those who are on a diet not to eat a lot. Nomads have always needed high-calorie food, so they made sausages from lamb or horse meat, and the most satisfying ashlyamfu dish is made from aspic, scrambled eggs and noodles, and the Kyrgyz can eat it with goshan - a small cheburek with minced meat and various sauces. Traditional Kyrgyz cuisine is distinguished by some features:

• Rice is the main side dish;
• Greens and vegetables are necessarily served with fatty foods, which contributes to better digestion;
• Most salads are main courses;
• Cheese is rarely found on the table, it is made only by the mountain dwellers;
• From drinks, the Kyrgyz drink a mixture of bozo, which is prepared from fermented millet;
• Salted cottage cheese is served here, and soups are made on the basis of barley;
• Nan flatbread, which is prepared in various ways, is at a premium. In total, there are a hundred or two options - it all depends on the area. For example, in one, bread is baked in a tandoor, coals are used somewhere, and sometimes butter is used (such a flatbread is called boorsok);
• Of the sweets, sherbet, chak-chak, halva and baklava are most often eaten;
• Like other nomads, koumiss is considered an important drink here.

culture

The culture of Kyrgyzstan was formed under the influence of the Russian, Turkish and Persian peoples. The Kyrgyz consider nature to be the most important thing, which is clearly seen in their work. Literary works are dedicated to her, music is written, reflected in ornaments on clothes. The most grandiose is considered "Manas" - a poem that is distinguished by an incredibly large number of lines. In the legends of the Kyrgyz people, there was a place for love, war and horses - the most significant animals for nomadic people. The horse can be used for payment, it is presented as a gift, and it must also be present at the wedding ceremony. The importance of horses is so great that many craftsmen make musical instruments that are needed specifically for playing while traveling on horseback.
In musical works, bards glorify the nomadic way of life, tell about everyday life, joys and bad weather. The variety of musical instruments in the country is great.

1. The most popular is the komuz - a small three-string guitar.
2. The kyyak is a wooden instrument similar to the violin. The shape resembles a ladle, and its lower part is covered with camel skin.
3. Chor is a wind instrument made of clay. Produces deep and nasal sounds.

A special place is occupied by the textile business. Carpets and dresses that are sewn in Kyrgyzstan have gained popularity all over the world. Products are sewn from felt and wool, they reflect natural landscapes, floral ornaments and mountains. A huge number of elements can be depicted on carpets (shirdaks). The more of them, the more expensive the carpet. Traditionally, embroidery depicts mountain goats, birds, and dogs.

Folklore

The main work of folklore is "Manas". It clearly demonstrates the features of the life of the people for 3 thousand years. By genre, it belongs to the heroic epos, includes a lot of heroes and events. "Manas" describes in detail the military battles that took place during the raids of neighboring tribes, the struggle for independence and the reconquest of the occupied territories.
The epic presents the heroes as courageous and purposeful. All of them are glorious and valiant warriors. "Manas" pays attention to the woman, showing her not only as the keeper of the hearth, but also as a faithful comrade-in-arms, saving soldiers from death when they receive dangerous wounds. The woman often becomes a mentor, giving valuable advice to the hero. "Manas" has been translated into many languages ​​and has 35 variants, characterized by different presentation. The epic is truly huge - it has more than a million lines.

Appearance

Physiognomists classify the faces of the Kirghiz as a Mongoloid species. Facial features correspond to Kazakh ones. There is also a Chinese appearance, which is associated with the regular invasion of Chinese troops, who drove people to Manchuria.

Cloth

The Kirghiz sew clothes from felt, leather and wool. National costumes are worn on holidays, and in everyday life they prefer simple European clothes. However, on the streets you can see many young people in caps. Boys who have reached the age of 6 are very proud of this headdress. Men used to often wear a chapan - a beautifully embroidered coat with a stand-up collar. Another type of coat is the checkpen. It is characterized by specific embroidery and is quite long by the standards of European fashion.
Women wear skirts with slits. Their Kyrgyz women are put on over a robe (dress). For special occasions, special dresses are selected - with patterns and embroidery on the sleeves. The headdress is a cone-shaped cap decorated with feathers. An alternative to such a cap is an elechek, similar to a turban. It is wrapped around the head many times - the length of the fabric can reach 30 meters. The male headdress is a skullcap, which may differ depending on the area of ​​​​residence. A feature of the outfits of unmarried girls is the brightness and variety of colors. Married people dress more conservatively.

dwelling

Until now, traditional dwellings of nomads - yurts - are widespread throughout the country. The basis of the frame of such housing is poles and lattice-type walls. Finishing is carried out with the help of mats and felt, the floor is covered with leather, carpets are used as internal insulation.
The Kirghiz keep things and clothes in small chests. Men and women are kept separate. The yurt is heated by a kolomto - a small hearth, which is also the main source of light. Additionally, a chirak lamp is used. Colors and patterns are always different among tribal groups and families. Status owners try to decorate the yurt as richly as possible. The most honorable place in the yurt is the torus, placed next to the bench and chests, which are covered with carpets. On the torus is the owner of the yurt or the elder. The richest Kyrgyz have a large number of yurts. Some are used as storage rooms, others are for guests, and still others are used for weddings. Mud houses, which replaced yurts during the formation of a settled way of life, are not so popular now. Most people live in apartment buildings. A yurt is more of a whim and an indicator of status.

Character

The Kirghiz honor the family hierarchy. The father is considered the head of the family, and his word is the law for children. Severity, as in the old days, is no longer characteristic of parents.
Mutual assistance is still elevated to a cult. Relatives, neighbors, acquaintances - everyone is obliged to help each other in difficult times. It is believed that Kyrgyz girls mature at an early age. It is not uncommon for a young girl, barely 17 years old, to get married. Children are considered the highest good, family values ​​are laid from childhood. Children are early accustomed to work, be sure to introduce them to the elders, who still have not lost their authority.
Respect for elders is, in principle, one of the main character traits. The Kyrgyz believe that an elderly person teaches the main thing - wisdom. Therefore, it must be listened to and heeded.

Religion

Kyrgyzstan is recognized as a secular state, but Islam is mainly widespread. The majority of religious residents are Sunni Muslims. Only a few here practice Buddhism. Among the religious population there are representatives of Judaism, Lutheranism, Catholicism and Orthodoxy. The country has freedom of religion, which is respected by the state and the population.
In the last few years, interest in religion has been on the rise. There is an increase in the construction of mosques and Orthodox churches. There are approximately 1340 mosques in the country. Among the educational institutions, the most common are Christian and Muslim.

Lifespan

Life expectancy in the country is one of the acute problems that are constantly discussed among the people and at the state level. As of 2010, life expectancy among men did not exceed 60 years. At the same time, women, according to the Ministry of Health, reached the age of 72 years. One of the reasons for the low life expectancy among the male population, doctors call the frequent consumption of fatty meat. Now the Ministry of Health of the country is looking for a solution to the problem.
The government expects that the average life expectancy in the country should soon increase to 66 years for men and 74 years for women.

population

Today, more than 6 million people live in Kyrgyzstan. The specifics of the country's population is such that the male and female population is distributed approximately equally. In recent years, there has been an upward trend. Including immigrants. There is also an annual outflow of the indigenous population to other countries. The number of people leaving the country currently exceeds the numerical inflow.
In Kyrgyzstan, a high social unloading has been recorded: there is a large number of people belonging to the disabled category.

The Kirghiz deserve great respect - in difficult times they had to deal with the Mongols and the Chinese, who outnumbered them and had much more powerful armies. The people of Kyrgyzstan managed not only to survive, but to preserve their culture, customs and national identity. Many people are optimistic about the future. Now the country is increasingly witnessing the growth of the intelligentsia, the level of literacy and education is growing.

Video

Ombudsman of Kyrgyzstan Tursunbai Bakir uulu said that, in his opinion, a major inter-confessional crisis is brewing in the country, caused by the adoption of the Christian faith by many Kyrgyz.

A number of political scientists of the country call this statement of a well-known public figure quite natural for the special image he created as a "fighter for the true faith", which is very appealing to many people of the Muslim faith.

However, the human rights activist did not limit himself to indignation at the lost fellow believers. The Ombudsman suggested that even the notorious activists of the Hizb-ut-Tahrir party - officially banned, we recall, in all countries of the Central Asian region, Russia and a number of other states of the religious and political organization - are not as dangerous as the fact of having in the Toguz-Torok district of the Jalal-Abad region, there are 100 Kyrgyz who have adopted the Christian faith. Bakir uulu noted that the "Christianization" of the population in the republic is on a large scale, and called for appropriate changes to the legislation of Kyrgyzstan, prohibiting such a transformation of religion. Otherwise, the ombudsman predicts inevitable social upheavals and a major inter-confessional conflict.

Developing the topic, however, one cannot but turn to the opinion of specialists who have analyzed interfaith relations in the republic in more detail. For example, the President of the International Agency for Development and Policy of Kyrgyzstan, Doctor of Political Sciences Alikbek Dzhekshenkulov, in an exclusive interview with RG, questioned the Ombudsman's version of the scale of the "Christianization" of the country's population.

The main part of the republic's population professes secular, liberal Islam, - the scientist explained. - At the same time, the attitude of the Kyrgyz towards representatives of other branches of religion has always been and remains tolerant. And if recently some representatives of the titular nation have adopted Christianity or Buddhism, then after all, many Slavs are also accepting Islam. There is no reason to be concerned that some of our fellow citizens are prone to change of faith. We observe the same picture all over the world, this is the very freedom of religion, legalized in many countries and in the constitution of Kyrgyzstan.

At the same time, according to Alikbek Dzhekshenkulov, a real threat to the foundations of the state may be the growing Islamic extremism.

Thus, the experts of the Association of Political Scientists of Kyrgyzstan suggest that the cause of the coming socio-political and inter-confessional instability in the country may not be Christians. Of particular danger in this regard, according to analysts, is the activity of the so-called underground or representatives of radical Islamic groups of fundamentalist persuasion. These include the paramilitary Islamic Movement of Uzbekistan, Hizb ut-Tahrir al Islami (KhTI - Islamic Liberation Party) and the Uyghur East Turkestan Islamic Movement. Recall that the headquarters of the Hizb-ut-Tahrir party is located in London, and secret or overt divisions of this religious organization, despite the prohibitions of official authorities, operate in dozens of countries around the world.

The beginning of the creation of numerous branches of HTI in the south of Kyrgyzstan, according to various sources, dates back to 1996-1997. The centers of underground Islamist activity in the republic are the cities of Osh and Jalal-Abad, as well as Suzak, Bazar-Kurgan, Kara-Suu, Aravan and Uzgen regions. Despite the preference for peaceful means of "processing" the population, experts say, this movement is a clear threat to the security of Kyrgyzstan. This is due to the fact that his ideas are aimed at overthrowing the secular system, promoting violence in interethnic and interfaith spheres. The ultimate goal of HTI's activity is the creation of the so-called Islamic caliphate, living exclusively according to the canons of Sharia, on some territories of the countries of Central Asia and Russia.

According to the intelligence services, there are currently between 2,000 and 15,000 HTI members in southern Kyrgyzstan. The recently intensified processes of population migration from the south to the north of the republic, according to analysts, lead to the strengthening of the social base of the Islamists and the expansion of their operational and propaganda capabilities in the northern regions of the country and its capital. At the same time, the continuing trend of the growth of Islamic radicalism in the south of Kyrgyzstan suggests that a widely ramified underground network of Islamists is operating here. In general, favorable conditions are emerging in the Central Asian region for the dissemination of HTI ideas, political scientists conclude.

In addition, the separatism of part of the Uzbek population in the border regions of Kyrgyzstan, which previously set the goal of creating an Uzbek cultural autonomy within the Ferghana Valley, significantly complicates the religious situation in the south. Later, due to the influence of the radical teachings of Islamic religious organizations, this idea was developed, and today the Islamists set themselves a broader task - the creation of the so-called Kokand Islamic Jamahiriya. What this may bring to the post-Soviet republics of the region is not necessary to guess, it is enough to turn to the experience of "Talibization" of neighboring Afghanistan.

At the Security Council of Kyrgyzstan, held in September this year, the issue of the religious situation in the country was also considered among the main ones. Its positive result can be considered a decision on the need to improve legislation in this area and closer cooperation between the authorities and the Spiritual Administration of Muslims of Kyrgyzstan (DUM).

However, the latest initiative of the Ombudsman to amend the legislation of the republic, preventing, using the term Bukir uulu, "Christianization" of its population, contradicts the decision of the Security Council and can have the most negative impact on interfaith and interethnic harmony, experts of the Association of Political Scientists of Kyrgyzstan believe.

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From Wikipedia, the free encyclopedia

The vast majority of believers (82.7%) in the Kyrgyz Republic are Muslims. 16% of believers consider themselves Christians: Russians traditionally profess Orthodoxy, Germans are divided into Catholics and Lutherans. Protestant movements (Baptists, Pentecostals, Adventists) include both the Russian-speaking population and the Kyrgyz. There are also small groups of Baha'is, Jews, and Buddhists in the Kyrgyz Republic.

In 2009, the Kyrgyz Republic adopted a law “On Freedom of Religion and Religious Organizations in the Kyrgyz Republic”, which tightened the activities of religious organizations: 200 members are required to register a community, missionary work is significantly limited.

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An excerpt characterizing Religion in Kyrgyzstan

The man was obviously surprised, but slightly “cooled down”. There was an impression that he was not used to not being obeyed immediately, as soon as he "expressed" any of his desires. I never liked people of this type - not then, not when I became an adult. I have always resented rudeness, even if, as in this case, it came from the dead ...
My exuberant guest seemed to calm down and in a more normal voice asked if I wanted to help him? I said yes, if he promises to behave normally. Then he said that it was absolutely necessary for him to talk to his wife, and that he would not leave (from the earth) until he could "get through" to her. I naively thought that this was one of those options when a husband loved his wife very much (despite how wild it looked in relation to him) and decided to help, even if I really didn’t like him. We agreed that he would come back to me tomorrow when I was not at home and I would try to do everything I could for him.
The next day, from the very morning I felt his crazy (I can’t call it otherwise) presence. I mentally sent him a signal that I could not rush things and would leave the house when I could, so as not to cause unnecessary questions from my family. But, it wasn’t there ... My new acquaintance was again completely unbearable, apparently the opportunity to talk with his wife again made him simply insane. Then I decided to hurry things up and get rid of him as soon as possible. Usually I tried not to refuse help to anyone, so I did not refuse this strange, eccentric entity. I told my grandmother that I wanted to take a walk and went out into the yard.

In modern publications, when describing the religious situation, there is often a mention of the religious diversity that arose in Kyrgyzstan in the 90s of the 20th century. Historical facts testify to the confessional diversity of the societies that lived on the territory of Kyrgyzstan in different eras. The movements of the Indo-European tribes (2-1 thousand BC) left their mark on all world religions. The development of the region was influenced by various models: Iran, the Greek-Hellenic world, India, the countries of the Middle East. At the same time, along with the Turks, Central Asia was inhabited and created their states by the Uighurs, Kyrgyz, Kimak-Kipchaks, Mongols, Tatars, not to mention the Iranian-speaking descendants of the Sakas, Usuns, Yuechs, Kangyuis, Sogdians, etc.

Religious beliefs of the Turks

According to the cosmogonic ideas of the Turks, the "blue sky" was a roof over the world, where the sun and moon were born every day. The supreme deity - Tengri belonged to the upper world. Tengri for centuries remained the supreme deity of the Kyrgyz, which is recorded in folklore, as well as at the level of maxims - "Tenir zhalgasyn", "Tenir ursun". The middle world was ruled by the goddess of fertility "Umai", together with "Tenir" they made up a divine couple. The deity of earth and water - Iduk Zher-suu was endowed with beneficent and punishing functions, sometimes acted in the meaning of the homeland. The genealogical legends and myths of the Turks preserved the ancient totemic ideas, which were also fixed in titles, generic names and names. The religion of the Turks in the Tien Shan "superimposed" on the local cults of the Sako-Usun and Yuezhi-Kanguy population - the descendants of the Avestan tours, who worshiped the sun and fire, water elements and earth, who sacrificed people and animals to deities. Architectural finds testify to the widespread cult of fire, mountains, water, as evidenced by the respectful attitude towards Sulaiman-Too, Lake Issyk-Kul, Issyk-Ata gorge, etc. A similar sacred attitude to natural phenomena exists throughout Kyrgyzstan.

Zoroastrianism

The emergence of Zoroastrianism dates back to the turn of the 2nd and 1st millennium BC, when the prophet Zarathushtra appeared among the Eastern Iranian tribes (Arya, as they called themselves) among the nomadic cattle breeders (Turya). On the territory of Central Asia, Zoroastrianism was one of the main religions until the 10th century, manifesting itself in its archaic forms - Mazdaism and Mithraism. This is evidenced by rock carvings in the Tien Shan mountains, petroglyphs of 1 Saimaluu-Tash, Tamgaly-Tas, Sulaiman-Too, Ornoka, etc. by chronology, plot and number, numbering in the thousands, not found in Asia.

The spread of late (Sassanid) Zoroastrianism in the territory of Kyrgyzstan can be judged by archaeological finds of ritual items made of baked clay, ossuaries with various symbols, censers with images of Avestan-Zoroastrian gods and their attributes. The funeral rite of the Iranian-speaking Sogdians, Tokharistans and Khorezmians who moved to the Chui and Talas valleys, who did not want to accept Islam in their homeland, is also Zoroastrian. The Islamic mausoleum (gumbez) ​​also goes back to the ancient nauses of the 3 Zoroastrians as a repository of remains for future resurrection. The Zoroastrian origin is celebrated in many countries, including in Kyrgyzstan, Nooruz (Oruzdama), the day of the onset of spring and the beginning of agricultural work. In the worldview of the nomads, this holiday was combined with the cult of nature, and with the adoption of Islam, it is celebrated by many Muslims. According to legend, Nooruz began to be celebrated by the Arabs at the behest of the Prophet Muhammad himself.

Buddhism in Kyrgyzstan

Large Buddhist complexes were located in Central Asia, from which various materials have come down to us, known thanks to archaeological work (VII-XIII centuries): written documents, remains of architecture, works of art. The widespread settlement of Buddhists took place mainly in the cities of the Chui valley. This religion did not occupy a monopoly position in Central Asia, at the same time, some rulers and representatives of the nobility were zealous Buddhists, established monasteries, brought them gifts. Central Asia can be regarded as a giant "relay" of Buddhism to East Turkestan and further east - to Mongolia, Tibet, China, and Japan.

Buddhism influenced early Sufism. The Sufi system of mentoring, the concept of the path of perfection, some spiritual practices of the Central Asian Sufis are similar to Buddhist meditation. In addition, Buddhist influence can be traced in the literature, architecture, ornaments and artistic crafts of Muslim Central Asia, Iran, and Afghanistan.

Manichaeism

Manichaeism is a religion that arose in the III century. in Persia; Manichaeism is based on the teachings of Zoroastrianism, Buddhism, Christianity, the cult of Tengri (in the Tien Shan) and other religions. Penetration into the territory of Central Asia began at the end of the 3rd-4th centuries, associated with the persecution of its adherents by Sasanian Iran. At the end of the 7th - beginning of the 8th centuries. Sogdians bring Manichaeism to East Turkestan, where they spread it first among their fellow colonists, and then among the Uighurs. The valleys of the Chu and Talas rivers were the center where Manichaeism flourished. In the middle of the 10th century, when the state of the Karakhanids was emerging, Islam had to compete not with shamanism, but with Manichaeism and Christianity.

Christianity

Along the Great Silk Road, along caravan routes from west to east, merchants carried not only fabrics, spices, jewelry, but also sacred books. Archaeologists have discovered monuments of Christian origin: the remains of temples and monasteries, frescoes, ceramic and metal products depicting gospel scenes, church utensils, pectoral crosses and medallions. Hundreds of finds of gravestones with crosses and gravestone inscriptions in the Turkic and Syriac languages ​​are estimated. They date back to the 6th-14th centuries.

In the empire of the Hephthalites, which covered the V-ser.VI centuries. Christianity was declared the state religion in a large part of Central Asia. Despite the fact that the Sogdians, Turkic tribes (Chigils, Tepe-Uigurs, Karluks) and Mongols converted to Christianity, Christianity never became a popular religion in Central Asia. It coexisted peacefully with Buddhism, Manichaeism, Zoroastrianism, with tribal cults, and from the VIII-X centuries. and with Islam. It is known that some of the descendants of Genghis Khan remained faithful to tribal cults, some adopted Nestorian Christianity, but the final choice was made by them in the 14th century. under Timur and his heirs in favor of Islam.

In the middle of the XIX century. after joining the Russian Empire, a new stage begins in the history of Christianity in Central Asia. In 1872, the Turkestan diocese of the Russian Orthodox Church was formed. The first mention of Catholics dates back to the 12th century. Catholics reappeared in Turkestan in the middle of the 19th century. These were citizens of the Russian Empire, most often officers of the tsarist army. Lutheranism, Baptism, Adventism, and Pentecostalism penetrated into Kyrgyzstan along with the settlers. The carriers were mainly Russian Germans, Finns and Estonians who were in the military and civil service and their families, who settled in the Chui, Talas and Issyk-Kul valleys.

Islam

Islam began to penetrate into the territory of Kyrgyzstan from the 8th century as a result of the campaigns of Kuteiba in 712. In the Karakhanid state, Islam became the state religion (in 960) with its center in Balasagun. By this time, the construction of religious Muslim buildings, such as the Buraninsky and Uzgen architectural complexes of the 10th-12th centuries, the mausoleum of Muhammad ibn Nasr in Safed Bulon, and many others, dates back. Islam at first spread among the settled population, the nomads adhered to ancient pagan beliefs.

In the XIII - the first half of the XIV centuries. in the course of the Mongol conquests, Islam lost its significance as the state religion, but in 1354 it was restored in the state of Mogolistan. From the end of the XV century. the Kyrgyz become the dominant ethnic group in the Tien Shan, and in the XVI-XVII centuries. here the Kyrgyz nationality is formed, in the rallying of which Islam played the role of an ideological factor of unification. During the rule of the Kokand Khanate, the Muslim clergy began to conduct active missionary activities among the nomadic population through mullahs and Sufi ishans. A tangible contribution to the spread of Islam among the Kyrgyz was made by the Sufi brotherhoods of Central Asia - Akhmet Yassavi and Nakshbandiya. By the time the Kyrgyz entered the Russian Empire (second half of the 19th - early 20th centuries), the vast majority of the Kyrgyz identified themselves as Muslims.

In the Soviet period, propaganda of a scientific-materialistic worldview was adopted, accompanied in the 1920s-1930s. mass repression of the clergy. Religion began to develop at the "domestic", "folk" level. In certain periods of the history of the USSR, the country's leadership provided support to individual confessions, pursuing their own political interests.

The ancient Iranian tribes had a significant impact on the worldview of the peoples inhabiting the territory of Central Asia. They (“Andronovites”, Saks, Usuns) determined special places of pilgrimage and burial of ancestors: the accumulation of rock paintings, burial mounds and memorial and sacrificial sites at the confluence of rivers and lakes, along the gorges, reflected the early forms of religion. Subsequently, these forms influenced Zoroastrianism, Shamanism, Manichaeism, Buddhism, Christianity and Islam. Historical facts testify that the communities living on the territory of modern Kyrgyzstan were characterized by multi-confessionalism.

Thus, mutual influence and patient attitude can be considered as the richest historical experience of tolerant coexistence of various religious communities on the territory of our country.

Indira Aslanova, teacher of the Kyrgyz-Russian (Slavonic) University

References

1. Goryacheva V.D. Urban culture of the Turkic Khaganates in the Tien Shan (mid-VI - early XIII century). Bishkek. - 2010

2. Materials of the scientific school of V.D. Goryacheva "The Religious Aspect of Ethnopolitical Processes in the History of Kyrgyzstan". Bishkek, KRSU. - 2012.

3. Religious studies for universities in Kyrgyzstan: textbook. Bishkek. - 2013

1 Petroglyphs - carved on the rock with a sharp object, small-sized drawings - symbols.

2 Box, urn, vessels, place, etc. for the storage of skeletal remains.

3 Burial vaults