In the past decade, Kazakhstan has emerged as an important player in the world of mediation of international disputes. Its role in convening the Astana talks on Syria are the most well-known example, but Kazakhstan’s activity goes far beyond this. In fact, involvement in international mediation has emerged as yet another facet of Kazakhstan’s foreign policy, alongside its high profile in multilateral organizations.

In fact, Kazakhstani mediation builds on two aspects of Kazakhstan’s foreign policy: the country’s multi-vector foreign policy and its activism in international institutions. Landlocked, surrounded by large powers and closely tied to Russia by economics and demographics, Kazakhstan’s efforts to assert its independence have always been a balancing act. Kazakhstan’s First President, Nursultan Nazarbayev, established the country on the international scene in the 1990s primarily by his historic decision to renounce Kazakhstan’s nuclear weapons, and his careful efforts to build independent statehood in the political realm while simultaneously working to restore economic integration among former Soviet states. Kazakhstan’s model has been to maintain close relations with Russia, but simultaneously to strive to strengthen its ties with other partners – first China, then the United States, subsequently Europe and Asian powers – to obtain a positive balance in its foreign relations. This “multi-vector” foreign policy has since become a model that has been adopted by the Central Asian region as a whole.

An active role in multilateral diplomacy was key to Kazakhstan’s foreign policy from the beginning: immediately upon independence, Nazarbayev initiated the idea of a Conference on Interaction and Confidence-Building in Asia, which materialized in the decade that followed. Kazakhstan also took on an active role in the Organization for Security and Cooperation in Europe, becoming the first post-Soviet state to chair the organization in 2010. Not stopping there, Kazakhstan successfully campaigned for a non-permanent seat at the United Nations Security Council, and served on the Council from 2017 to 2019.

Kazakhstan’s first initiative in the field of international mediation took place already in late 1991, when President Nazarbayev partnered with Boris Yeltsin to seek to mediate the conflict between Armenia and Azerbaijan. But it is in the past decade that these efforts have been rekindled, against the background of a gradual intensification of geopolitical competition in Eurasia writ large. Kazakhstan’s first effort took place during its OSCE Presidency, when it intervened to attenuate the crisis in neighboring Kyrgyzstan. By assisting in removing ousted President Kurmanbek Bakiyev from the country, Kazakhstan contributed to easing tensions in the country.

Kazakhstan next focused on nuclear diplomacy, an issue with which the country had considerable familiarity. After offering to host an international Low Enriched Uranium Bank, President Nazarbayev succeeded in hosting two successive summits in Almaty on the Iranian nuclear program in 2013. These efforts aimed at seeking a negotiated solution that would halt the escalation of tensions that risked a greater military conflagration. While talks in Almaty did not resolve the matter, they directly paved a way for the Geneva talks that eventually led to the Joint Comprehensive Plan of Action (JCPOA) on the Iranian nuclear program.

Over the following several years, Kazakhstan focused on alleviating tensions among its close partners – Russia, Turkey and the West. In 2014, Nazarbayev sought to bridge the divide between Russia and the West on Ukraine. Kazakhstan played an active role in facilitating dialogue among Russia, Ukraine, France and Germany that manifested in the Normandy Format. Two years later, Kazakhstan took a hands-on approach in resolving – at least for a time – the dispute between Russia and Turkey that resulted from the Turkish downing of a Russian jet over the Turkish-Syrian border in 2015. The next year, building on this initiative, Turkey and Russia agreed to President Nazarbayev’s offer to host talks on the Syrian conflict. Several rounds of “Astana Talks” have taken place since, involving the Syrian government, opposition groups, and the key external powers in the conflict – Russia, Turkey, and Iran.

What, then, has been the function and rationale of Kazakhstani mediation efforts?

Kazakhstan’s mediation has not been focused on faraway lands: it has been focused very much on those areas that affect the geopolitical stability of Eurasia, which in turn is the determinant for Kazakhstan’s own stability. Thus, it has concentrated on crises right on Kazakhstan’s doorstep, like in Nagorno-Karabakh and Kyrgyzstan, as well as on disputes that involve the regional and great powers of Eurasia. Both types of crises involved confrontations that threatened to destabilize the geopolitics of Eurasia, and thus posed a threat to Kazakhstan’s own security. Kazakhstan’s economic development and strategic stability is directly correlated to the relative harmony of the broader Eurasian geopolitical environment, and it has been in its interest to work to mitigate such threats to stability.

Kazakhstan’s efforts strengthen its sovereignty in at least two ways. First, it adds another layer of goodwill and recognition to Kazakhstan’s international profile. Secondly and more importantly, it provides regional powers with a strong rationale to accept Kazakhstan’s neutrality in their mutual disputes. Kazakhstan has been able to demonstrate that it is more useful for everyone as a neutral power that does not take sides – in other words, more useful as a mediator than as a supporter. For example, while Russia would have liked Kazakhstan’s endorsement of its policy in Ukraine, Kazakhstan showed that it could, uniquely, serve as a go-between that allowed Russia a way to manage its relations with Western powers, something that would be impossible in the absence of Kazakhstan’s sovereignty and international credibility.

This strategy has pitfalls. Its success requires that the level of conflict between Eurasian regional powers remains manageable; and that these powers are, at all, interested in maintaining a dialogue. If regional powers are in mortal competition against each other, Kazakhstan’s efforts would be undermined.

Against this background, the impact of Kazakhstan’s efforts become clearer. Kazakh leaders were realistic about the limited prospects of success in resolving the thorny issues they addressed. Instead, they were focused primarily on managing the fallout of these conflicts on a geopolitical level, seeking to prevent their escalation in a way that would jeopardize the broader stability of the Eurasian continent.

Kazakhstan’s efforts in international mediation have been closely tied to the personality of its First President, Nursultan Nazarbayev. Will Kazakhstan continue to play a role in mediating the great power politics of Eurasia in the longer term? There is reason to believe it can, for two key reasons. First, Kazakhstan’s meritocratic approach to personnel policy in foreign affairs has enabled the country to develop a considerable pool of officials with experience of high-level international politics, beginning with its current president, Kassym-Jomart Tokayev, who has among other served as Head of UN offices in Geneva. Second, demand for this type of efforts is not likely to abate, as strategic competition in Eurasia continues to intensify and efforts to mitigate the fallout of great power competition in Eurasia appear to be more necessary for every passing year.

The COVID-19 crisis represents not only an unprecedented economic disruption but also an opportunity for Central Asia. A specific economic policy response may trigger either game-changing reforms that can facilitate the development of full-fledged market institutions or lead to a protracted crisis that would jeopardize almost 30-year long market economy transition progress. As it is rather unclear where the recovery pendulum will make its final swing, the current situation provides fruitful soil for various assumptions. This paper proposes and examines four scenarios of economic response strategies for the region as a whole, and for Kazakhstan, Kyrgyzstan, Tajikistan and Uzbekistan in particular, that result in unique development trajectories. The paper employs the foresight methodology to build four scenarios related to the situation after the lockdown is fully lifted. The scenarios serve the purpose of helping decision makers to embark on informed decisions while shaping anti-crisis measures and better understand causality mechanisms behind their policy choices.

Scenario 1 (Protectionist Autarky): Stability upheld, limited reforms, increased role of the state and protectionism.

Scenario 2 (Impactful Diversification): Increased social support, augmented role of the private sector, comprehensive diversification and enhanced regionalization.

Scenario 3 (Inertial Asymmetry): Selective support measures, inequality-conducive, restricted diversification and limited reforms, “business-as-usual” commodity market, growing regionalization.  

Scenario 4 (Unleashed Bazaar): Major institutional reforms, FDI-oriented economic openness, leapfrogging from stagnant to advanced emerging markets.

Since independence, religion has become ever more important as an identity marker in Kyrgyzstan, with increased practical relevance in the everyday lives of many citizens. This religious revival poses challenges for a state that, like the other Central Asian states, has remained secular after the fall of communism. For this Muslim-majority state, the challenge has been to sustain the secularism of the state that was instituted during Soviet times, while replacing the anti-religious prejudice that characterized the militantly atheist socialist system with tolerance and respect for all religions. How has this played out in the past three decades?

In the early years of independence, the government took a liberal approach to religion, and the number of mosques and religious schools expanded rapidly. Foreign sources of religious influences, including ideological and financial, met few restrictions and could flow into the country from Saudi Arabia, Turkey and the Indian Subcontinent. By its fifth anniversary of independence, the number of mosques in Kyrgyzstan had already grown to more than 1,000, and the burst of mosque-building has continued unabated since then, standing at 2,669 officially registered mosques by 2016. Kyrgyzstan counts far more Islamic educational institutions than its larger neighbors Kazakhstan, Tajikistan and Uzbekistan.

Meanwhile, many Evangelical missionaries arrived in Kyrgyzstan in the 1990s in order to attract converts to various Christian churches. Protestant denominations from Europe, North America and South Korea played a particularly active role and thrived under the liberal religious environment of the 1990s. Since the beginning of the 2000s, however, foreign missionaries became subject of stricter controls effectively halting their expansion.

While Kyrgyzstan’s first decade of independence was characterized by a liberal approach to the sphere of religion, measures have thereafter been taken to strengthen the government’s regulatory powers and take a less neutral and more proactive approach to religious matters. First, Kyrgyzstani laws and policies separate between what is referred to as traditional faiths, on the one hand, and non-traditional faiths on the other. The former – Hanafi Islam and the Russian Orthodox Church – are prioritized and given preferential treatment due to their historical influence on the development of Kyrgyz statehood. In particular, support of official Hanafism has attracted increasing policy attention. The government has taken upon itself the task to promote and safeguard the traditions and principles of Hanafism in order to stem the influence of international Salafist movements in the country and to ensure the cohesion of society. The distinction between beneficial religious traditions and allegedly harmful versions of religion has become an increasingly central part of the relationship between the secular state and religious communities.

Second, the government has instructed the chief religious institutions – the nominally independent Muftiate and the State Commission for Religious Affairs – to provide better control and monitoring of religious organizations, but also to engage in closer cooperation with them. State intervention into the activities of religious institutions is mainly justified on the grounds of preventing religious extremism. For example, the hardened legislation introduced in the religious sphere in 2008 was intended to restrict the activities of extremist foreign religious organizations, such as the banned global Islamist movement Hizb-ut-Tahrir.

The Islamic extremist threat first emerged on Kyrgyzstan’s political agenda in the late 1990s among growing fears that radical Islamic groups had established a presence in the religiously more conscious southern part of Kyrgyzstan. The threat became real in the summers of 1999 and 2000 when the Islamic Movement of Uzbekistan carried out armed incursions into southern Kyrgyzstan. Isolated terrorist incidents inside the country as well as radicalized citizens from Kyrgyzstan travelling to fight for the Islamic State and other jihadist groups in Syria have ensured that religious extremism and terrorism remain central factors in forming government policy in the religious field.

Kyrgyzstan’s political project of secularism has had to confront and adjust to an increasingly diversified religious situation. The country’s first president, Askar Akayev, initially took a rather laissez-faire approach to religion, while eventually driving state policy more in the direction of sheltering state and society from unwanted religious influences. His successor, Kurmanbek Bakiyev, continued and strengthened these policies as he mostly paid attention to Islam as a potential threat. While the third president, Almazbek Atambayev, was highly suspicious of foreign Islamic traditions, he endorsed traditional Kyrgyz Islam in public in a much more pronounced manner than his predecessors. Current president Sooronbai Jeenbekov appears intent on taking this rapprochement further by fostering a partnership between political and religious leaders.

In simple terms, three main attitudes can be identified in contemporary Kyrgyz society. First, there is the predominantly secular political, economic and intellectual elite in Bishkek. This once dominant group is gradually losing its position in a less secular society. Second, there is a large group of nationalist-minded Kyrgyz citizens who increasingly embrace moderate Hanafi Islam as part of that identity. Third, there are Islamic currents whose representatives try to convert existing Muslims to more conservative versions of Islam. It can be assumed that the relatively strong support for Sharia in Kyrgyzstan, reported in certain survey data, is located chiefly among this group.

Despite the fact that religious organizations are prohibited from interfering in the government of the state, Islam has become an increasingly potent factor in politics. As society has become more religious, Islam has become an important source of legitimization for politicians and a resource for the mobilization of voters. In the early years of independence, the rapid increase of mosques was largely the result of foreign investments, the continued proliferation is now mainly secured through the financial prowess of local sponsors, including members of parliament. This is a reciprocal relationship. Clerics use their political connections to build up their own power bases. Politicians, in turn, enjoying clerical support strengthen their local electoral base.

In this light, Kyrgyzstan stands at a crossroads; sooner or later there will be a power shift away from the Soviet generation that has governed the country since independence. The question is, what comes with a new generation in power, and whether a post-Soviet generation of leaders will maintain the separation between politics and religion. Much depends on which of the three above-mentioned groups will constitute the backbone of future decision-makers.

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Since gaining its independence from the Soviet Union in 1991, Turkmenistan has seen an increased presence of religion in everyday life. Islam has been a continuous cornerstone of Turkmen identity for centuries and is even more so in the post-Soviet period. Turkmeniçilik (Turkmen identity) and Musulmançilik (Muslim identity) are correlated.

Similar to what is found in several Central Asian countries, Turkmenistan distinguishes between traditional and non-traditional religious practices. In Turkmenistan, the state actively privileges a form of traditional Islam. That is, the leadership mobilizes the faith in its construction of a post-Soviet, national Turkmen identity. Yet, Turkmenistan is an officially secular country with constitutional provisions for the separation of state from religion. What does this mean for religious practice in that Muslim-majority country? What is the role of the state in mobilizing religious practices even as it curtails others? And why are there so few external influences on worship in Turkmenistan?

Turkmen were historically a nomadic people that began to adopt Islam as they migrated westward in the 9th and 10th centuries. Yet Islam is a religion that has tended to flourish in urbanized societies that could establish formal institutions like mosques and madrasas. Turkmen created intensive and rich religious practices, but those were often mixed with pre-Islamic practices or honed to suit the nomadic lifestyle. Nevertheless, this did not diminish the importance of religion in Turkmen culture and Islam came to be a key marker of Turkmen identity.

Today, that culture, including Islam as a key facet, contributes to the Turkmen national identity. The state encourages the conceptualization of “Turkmen Islam,” or worship infused with veneration of elders and saints, life-cycle rituals, and Sufi practices. Yet, it discourages external influences in most spheres of life, resulting in a limited foreign religious presence. TheConstitution’s claims to uphold a secular system in which religious and state institutions are separate. Nevertheless, examples of state interference in religious matters abound.

While Turkmenistan’s initial years of independence saw an increase in religious practices and the development of institutions like the Muftiate and the building of mosques, today it is more regulated. Still, the government leadership uses Islam to legitimize its role by sponsoring holiday celebrations such as iftar dinners during Ramadan or presidential pilgrimage to Mecca, Saudi Arabia. This sponsorship has validated the country’s two presidents (Nyýazow and Berdimuhamedow) as pious Turkmen, giving them an aura of cultural authority. In these ways, the government promotes a singular form of “Turkmen Islam” that is tightly bound to national identity and makes use of religious symbols to reinforce the concept of the nation-state.

In light of this, this study aims to shed light on the relationship between state, religion, and society in Turkmenistan, highlighting the model of secular governance the state observes even as it embraces Islam as part of national identity project.