AN INVITATION TO FRIDAY PRAYER

C O N F I D E N T I A L SECTION 01 OF 02 TASHKENT 000826

SIPDIS

SIPDIS

DEPT FOR SCA/CEN AND DRL

E.O. 12958: DECL: 04/25/2016
TAGS: KIRF KISL PGOV PREL SOCI UZ
SUBJECT: AN INVITATION TO FRIDAY PRAYER

REF: TASHKENT 809

Classified By: AMB. JON R. PURNELL FOR REASONS 1.4 (B,D).


1. (U) This is the second in a series on the state of Islam
in Uzbekistan, with future cables addressing the relationship
of mosque and state and the growing market for Islamic
materials and media.


2. (C) Summary: During a recent visit to a neighborhood
mosque during Friday prayers, poloff observed worshipers
gathered in a social atmosphere to catch up with each other
and meet informally. Book vendors were peddling Uzbek
language materials on Islam, each containing the GOU's seal
of approval. Contrary to years past when the Karimov regime
cracked down on all but the elderly who openly practiced
their faith, poloff witnessed a congregation made up mainly
of young men under the age of 30. Although under the
watchful eye of the government, the pulpit is a primary
source of spiritual and social direction for many people.
These Imams are therefore unique in Uzbekistan, as they have
weekly, if not daily, access over great numbers of the
population, and can directly influence their thinking. End
summary.


3. (C) Upon invitation by a local contact, poloff attended
Friday prayers at a neighborhood mosque. Because the actual
prayers are in Arabic, Imams begin a half hour prior to the
official ceremony with a lecture in Uzbek to the gathering
crowds. The Muslim Board of Uzbekistan determines the weekly
theme and provides general guidance to Imams without
dictating the message word-for-word. Although given leeway,
the Imams keep their language in check, knowing that there
are government informants among the crowd.


4. (C) Friday prayer, not unlike a Christian mass, seemed
to be a social event where members of the congregation used
the weekly opportunity to catch up with each other. As
groups of friends and acquaintances formed both before and
after the ceremony, it was evident that worshipers utilized
the opportunity to gather and talk without the threat of
prying eyes and ears. Poloff was told that networking for a
job was not uncommon with the young men, and attending Friday
prayer with a future father-in-law was in a suitor's best
interest. Poloff is not Muslim and joined about a dozen
Uzbeks in one section of the courtyard, seemingly the
unofficial waiting area for non-practicing Uzbeks. These
individuals claimed to be waiting for friends or family.


5. (C) In nearly every mosque, vendors offer for sale the
latest prayer books and Islamic studies pamphlets in Uzbek.
At some of the larger mosques, CDs, cassettes, and DVDs of
sermons, radio and television programs are also available.
All of these materials are strictly regulated by the
Committee for Religious Affairs, and are usually published
with the Muslim Board's imprint. Any print material related
to the Muslim faith must be pre-approved before publication
and sale. Sales were brisk, and vendors could not keep up
with customer demands. When asked, the seller told poloff
that each week he sells more than 50 percent of his stock.


6. (C) Poloff observed that the majority of the all-male
congregation was under the age of 30, at almost a two to one
ratio. Contacts told poloff that after the 1999 Tashkent
bombings, which were followed by wide-scale arrests of
practicing Muslims, attendance by young men dropped
significantly. At that time, it was understood that the
elderly were no threat to the regime and allowed to practice
their faith openly. Young men, however, were scrutinized and
targeted as extremists should they pray five times a day or
grow a beard. Now, with the changing demographics (it is
estimated that more than 60 percent of the population is
under 30) and a relaxing of restrictions by the government
(reftel),the composition of the congregation has changed
dramatically.


7. (C) Comment: With a clear lack of venues to gather and
share information, Friday prayer is becoming an increasingly
significant and effective method for disseminating any social
or political message to the masses, particularly to youth.
To date, the GOU has been relatively successful in
controlling this message. However, the Imams are unique in
Uzbekistan in that they have direct access to large swaths of
the population on a regular basis. This access alone gives
them significant influence in the daily lives of many Uzbeks,

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probably much more than the government enjoys.
PURNELL