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Religion and Forced Displacement in Georgia

Article by Tornike Metreveli

July 23, 2020

Religion and Forced Displacement in Georgia

Introduction

Since the collapse of the Soviet Union, Georgia has witnessed three large waves of internal forced migration as a result of armed conflicts. The armed conflicts in the breakaway Georgian regions of Abkhazia (1992-93) and Tskhinvali region/South Ossetia (1991–2 and 2008) resulted in the displacement of 273,411 people, overwhelmingly ethnic Georgians, from South Ossetia and Abkhazia to Georgian administered territory.[1] In addition to the history of internal displacement, as a result of its location at the geographical crossroad of Europe and Asia, and its experience of domination under the Ottoman and Russian empires, Georgia’s religious field has evolved in the context of a fusion between religious and ethnic identities. In the course of its interactions with political power structures, the Georgian Orthodox Church (GOC) managed to normatively intertwine the concept of nationhood ‘being Georgian’ with the religious identity of ‘being Orthodox Christian’. Hence, what might seem like a contradiction of the universalism of Christian theology became gradually entrenched through church’s collaboration with the state. Ethnic and religious minorities were excluded from the church’s national project. The two largest minority religious organisations in Georgia, namely the Islamic community and the Armenian Apostolic Church (AAC), struggled to compete for fundamental rights and liberties. With major religious organisations busy with advancing their organisational interests or challenging existing power relations, internally displaced persons (IDPs) were marginalised in the ongoing process of Georgia’s major economic, social, political transition.

 

Given Georgia’s situation in the early 1990s, with crumbling state institutions and a dysfunctional state apparatus, the integration or even accommodation of IDPs was not a priority area of policy-making for the Georgian government. This manifested itself in the non-existence of a state integration strategy to address the issues posed by the significant internal population displacement. Only in 2007, by the 47th Decree of the Government of Georgia was the first ‘State Strategy towards IDPs’ adopted. It outlined the mechanisms and objectives of the Georgian state with regard to the integration of IDPs in Georgia’s socio-political life, as well the approach to facilitating dignified living conditions for the internally displaced.

 

After escaping the two wars of the early 1990s, most IDPs ended up living in so-called IDP settlements, which were often regular schools, old Soviet hotels and kindergartens that had been repurposed to accommodate them. Due to endemic corruption at state-level, the aid programmes designed for Georgian IDPs often failed to reach their target audience. The involuntary character of their migration resulted in an impoverished and socio-politically disengaged population of IDPs in the new settlements. In 2008, however, after the war with Russia, the new IDP population of Georgia received considerable assistance from both Georgian state institutions and from external donors such as USAID and the European Union (EU).[2] The scale of these two waves of internal displacement, as well as their respective proximity to armed conflicts differed significantly. If the Abkhazian war of the early 1990s led to the displacement of (by various estimates) between 200,000 and 230,000 people, the more recent armed conflict in Tskhinvali region/South Ossetia forced 26,885 Georgian citizens to flee their homes in the conflict zone.[3] Lastly, internal displacement and armed conflicts affected all major religious organisations in Georgia in terms of limiting access to their canonical territories (eparchies) and their ability to conduct pastoral duties in the breakaway territories.

 

Religion, ethnicity and population

According to the most recent census conducted in Georgia in November 2014, the population of the country is 3.71 million. 57.2 per cent of the population lives in urban areas. Ethnic Georgians constitute the dominant group with a majority of 86.8 per cent. 6.3 per cent of the population are Azerbaijani and 4.5 per cent Armenian, while other ethnic groups (e.g. Russians, Ossetians, Yezidis, Ukrainians, Kists, Greeks, Assyrians and Jews) constitute 2.4 per cent of the total population. The census states that 83.4 per cent of the Georgian population adheres to the Orthodox denomination of Christianity represented by the Georgian Orthodox Church.[4] Muslims are the second largest religious group constituting 10.7 per cent of the total population, while 2.9 per cent of the population belong to the Armenian Apostolic Church (AAC).[5] It is essential to map the ethno-religious composition of the capital of Georgia, Tbilisi, which is the largest and most populous city of the state and also accounts for the largest share of IDPs (105,956 people), who live across nine districts of the capital.[6] 89.9 per cent of the population of Tbilisi are ethnic Georgians. Armenians constitute the second largest ethnic group with 4.8 per cent, while Azerbaijanis rank as the third most significant ethnic group of the capital with 1.4 per cent of the total population.

 

Table 1. Numbers of IDPs in Georgia.[7]

 

Due to several historical and geographical factors, the majority of the Muslim population of Georgia is distributed predominantly among two regions; the Autonomous Republic of Adjara (hereafter Adjara) and Kvemo Kartli. Adjara, in western Georgia, borders Turkey and has a historical pattern of migration and higher conversion rates to Islam compared to the rest of Georgia. Unlike Kvemo Kartli, where Islam is represented predominantly by Azerbaijani minorities, in Adjara, the majority of the Muslim population are ethnic Georgians. According to the latest census, the total ethnic composition of Adjara is overwhelmingly ethnic Georgian (96 per cent). However, the religious composition is not similarly homogenous. For example, Orthodox Christians constitute 54.5 per cent of Adjara residents, whereas 39.8 per cent are (Georgian) Muslims. The majority of residents of Batumi, the largest city of Adjara, identified as Orthodox (68.7 per cent) or Muslim (25.4 per cent). However, four out of five municipalities in Adjara have a majority Muslim population; specifically Keda (62.1 per cent Muslims versus 31.3 per cent Orthodox), Shuakhevi (74.4 per cent Muslim vs 23.5 per cent Orthodox), Khelvachauri (56.3 per cent Muslim vs 36.4 per cent Orthodox) and Khulo (94.6 per cent Muslim vs 4.1 per cent Orthodox).[8] In terms of the IDP population, Adjara region has 6,830 IDP residents.[9] Kvemo Kartli, which borders both Armenia and Azerbaijan, has the most significant religious minority population of Muslims at 43 per cent, compared with 51.4 per cent Orthodox. Unlike in the mountainous Adjara region, where adherence to Islam does not translate into Turkish or Azerbaijani ethnic belonging, in Kvemo Kartli, ethnic and religious identities are firmly fused with each other. Ethnic Azerbaijanis constitute 41.8 per cent of region’s population, whereas Georgians represent 51.3 per cent. The region’s religious composition is mostly Orthodox Christian (51.4 per cent), compared with 43 per cent Muslim. Another region with a significant Muslim population is Kakheti region in eastern Georgia, where 85.7 per cent profess Orthodox Christianity and 12.1 per cent adhere to Islam, while three municipalities have both a Muslim and Armenian presence. Georgia’s only region where ethnic Georgians are in the minority is Samtskhe-Javakheti with 50.5 per cent ethnic Armenians compared with 48.3 per cent Georgians. Orthodox Christians constitute the majority with 45.2 per cent of the population, although 40 per cent of residents belong to the Armenian Apostolic Church.[10]

 

Religion-state relations

The Constitution refers to the Georgian Orthodox Church and defines the relationship between the Georgian state (not the Georgian government) and the church in Article 9 on the relationship between the state and the Apostolic Autocephalous Orthodox Church of Georgia.[11] According to the Constitution adopted by the Parliament in 1995, Paragraph 1 of Article 9 states that “the State declares full freedom of belief and religion, and also recognises the special role of the Apostolic Autocephaly Orthodox Church of Georgia in the history of Georgia and its independence from the State”.[12] Here, a seemingly standard normative text of the Constitution moves in the direction of religious particularism by codifying the special status of the church in Georgian history through the Constitution. Paragraph 2 of Article 9 of the Constitution determines the nature of church-state relations:

 

The relationship between the state of Georgia and the Apostolic Autocephalous Orthodox Church of Georgia shall be determined by a constitutional agreement, which shall be in full compliance with the universally recognised principles and norms of international law in the area of human rights and freedoms.[13]

 

The same agreement is recognised as a normative act and in line with Law of Georgia on Normative Acts. According to the Law of Georgia on Normative Acts, Article 7 in Paragraph 4 states that the constitutional agreement “…take[s] precedence over any other normative act, unless it contradicts the Constitution of Georgia and the Constitutional Law of Georgia.”[14] This legal framework has shaped Georgia’s religious field ever since the adoption of the Constitutional Agreement in 2002.  The ‘constitutional’ status of the agreement gave it priority over other domestic legislation.

 

In 2011, the Georgian government under President Mikheil Saakashvili (2004-2013) initiated an amendment to the Civil Code of Georgia granting other religious organisations the right to registration.[15] This entitled other religious organisations with the legal status of either LEPL or non-profit (non-commercial) legal entity, and gave them a legal status equal to that of the Orthodox Church. This legal change was accompanied by a massive rally led by the Georgian Orthodox Church.[16]

 

Among the major issues of disagreement between the three main religions in Georgia is the ownership of churches, and responses to ambivalent funding practices. If one examines the Georgian government’s funding practices concerning religious organisations between 2004-2013 (Table 2), it is clear that the GOC has overwhelming privilege compared to the AAC and the Islamic community.

 

Table 2. State Funding of the Georgian Orthodox Church after the Rose Revolution[17]

 

The increase in the GOC’s funding coincides with a major political crisis, which the Georgian government has undergone since 2007.[18] If one compares the total combined funding that was allocated to the Georgian Patriarchate during the presidency of Saakashvili with the funding available to other religious denominations, one sees a significant difference. Between 2004 and 2013, the GOC received 149,190,000 (GBP 48,438,311), while, for example, the Armenian Church received financial assistance amounting to only 35,624 GEL (GBP 11,566) from 2009 to 2012,[19] although it is the second biggest Christian organisation in Georgia, and the third largest religious minority group. The disproportional trend continued under the Georgian Dream government. In partial and symbolic compensation for the damage to religious communities during the Soviet regime, the Islamic community of Georgia received GEL 1.1 million (GBP 357,142) in 2014 whereas in 2015 this amount to GEL 2.2 million (GBP 714,284). Furthermore, the State Agency for Religious Issues recommended the transfer to the Islamic community of 44 mosques currently in the possession of the Division of Muslims of All Georgia (aka the Department of Muslim Affairs) which the Georgian government created in 2011.[20]

 

Religion and forced displacement

To examine how GOC approaches the IDP problematic, it worth reflecting on the critical document that represents GOC’s vision and priorities. The so-called pastoral letters which this section will analyse are annual documents read by the close affiliates of Patriarch Ilia, the spiritual leader of the GOC, at Easter and Christmas. The whole process of reading a pastoral letter is transmitted live by the Georgian Public Broadcaster and the Georgian patriarchate’s TV channel. The official known author of the pastoral letters is Patriarch Ilia himself. The letters constitute the official position of the church on the most important societal themes. A close reading of the Easter and Christmas pastoral letters of the past 40 years since the enthronement of Patriarch Ilia II (1978–2018) reveals that forced migration/IDP themes are referred to considerably less frequently than general themes of human security. The prevalent issues discussed in the pastoral letters alongside territorial questions are abortion, demography and drug abuse.

 

Overarching themes of solicitude and empathy towards the internally displaced are expressed in his 1994 Christmas pastoral letter, in which the patriarch encourages IDPs from Abkhazia and South Ossetia to ‘not lose faith, hope and love’ and to ‘not be stumbled and pray’.[21] In the same letter, the patriarch refers to the IDPs as refugees, which raises the question of whether the IDPs were referred to in the context of ‘our refugees’ thus distinguishing the internally displaced from ‘us, Georgians’? Or was the patriarch’s refugee reference a terminological insensitivity pointing to the GOC’s position of othering the new migrant groups who had been forcibly displaced? One can only speculate whether or not this reference constitutes an essential feature of the GOC’s vision of nationhood. Similarly, in the 1995 Easter pastoral letter, Patriarch Ilia refers to the restoration of territorial integrity and expresses his hopes and prayers for ‘refugees’. This is yet another dimension of how the GOC connects the concepts of fragmented territoriality with the narrative of the victimisation of IDPs.

 

No publicly available data shows how the GOC engages with IDPs from an institutional perspective. For example, the GOC’s office runs 90 education and social institutions (seminaries, schools and kindergartens) with 2,000 employees and approximately 18,000 children attending them.[22] Also, the GOC operates between seven and nine orphanages, which house between 1,200 to 1,500 children. The Patriarchate of the GOC has 16 charity and development foundations, ten of which focus on charity, education, and the construction and restoration of churches. Data becomes untraceable due to the constitutional agreement between the Georgian state and the GOC, as a result of which the state institutions have no access to church organisations, and the GOC is not obliged to report their activities[23].

 

The Armenian Apostolic Church receives considerably less funding than the GOC. Hence, relatively little is known about its activities. From the content analysis of the statements of clerics, and the websites of diocesan departments and cultural centres run by the AAC in Georgia, the primary mission and objective of the AAC’s Department of Youth Affairs is to ‘unite the Armenian youth of Georgia around the Church, to promote Armenian education and inculcate a sense of commitment to the lofty ideals of preservation of national identity’.[24] In addition to helping the academic progress of the ethnic Armenian population of Georgia, the objectives of the department also list the ‘civic education of the youth’ as its primary objective. Along the lines of civic education, the church sees itself as a promoter of human rights education in order to ‘help [the Armenian population] to integrate into Georgian civil society’.[25] The AAC organises various pilgrimages and visits to historical places in Armenia and ‘Artsakh’, which is internationally recognised as Nagorno-Karabakh.

 

Further activities of the church with youth groups serve what it calls ‘the unification of the Armenian youth studying at different universities’. The mission statement concludes with reference to the patriotic duty incumbent upon this department of the AAC: ‘the patriotic duty of the youth organisation is to take care of the Tbilisi Pantheon of the Armenian Writers and Public Figures ‘Khojivanq’(the Armenia Pantheon of Tbilisi). Voluntary groups of young people organise clean-up activities, plant trees, [and] take care of the Pantheon.’

 

Institutionally and legally codified strategies diverge from the actual practice and implementation of those action plans. The government is either unable or unwilling to ensure the consistent execution of those integrative strategies. The Georgian Muslim community in Adjara continue to face ‘othering discourses,’ which manifest themselves in public pressures on the practising of their religion. The fusion of Orthodox Christian identity and the concept of Georgianness is strong enough to occasionally legitimise the practice of enforced conversion to Christianity and other discriminatory practices.[26] The official publicly available report on activity between 2013 and 2018 of the Division of Muslims of All Georgia has no reference to forced migration. The report mostly focuses on achievements with regard to advancing the popularity of Islam in Georgia which manifested in:

 

Fifteen new mosques, over 170 amortised mosques have been repaired…dozens of mosques were provided with the necessary equipment…4 websites owned by the Muslim Division and two internet TV stations…up to 1,000 TV shows. One hundred fifty kinds of books, newspapers, posters and magazines of various kinds have been published in large circulation…more than 50 conferences, 70 seminars…50 trainings.[27]

 

Due to the lack of access to the internal ruling and policy documents of the GOC, the AAC and the Division of Muslims of All Georgia, the policy paper relies on the available information from the pastoral letters, official websites and annual reports. These institutionalist accounts do not exclude individual humanitarian practices by various priests or imams. However, without ethnographic research, documentation of those practices remains challenging.

 

Policy perspectives

As a result of three armed conflicts, Georgia experienced waves of internal displacement. The first two armed conflicts in 1990s coincided with the weakening (if not failure) of Georgian state institutions, a polarised post-war political climate and no real accommodationist state strategy to address new challenges of large-scale displacement. In 2007, almost 15 years after the first large-scale waves of internal displacement, the Georgian government attempted to create a systematic strategy and plan for the IDPs. Following the 2008 Russia-Georgia war, although the scale of internal migration was considerably lower, the government still demonstrated more readiness to act than in the 1990s.

 

For their part, Georgia’s religious organisations underwent the processes of transformation and institution-building in parallel with the state itself. The competition between the three most significant religious groups – Orthodox Christians, Muslims and Armenian Apostolic Orthodox Christians – manifested itself in disagreements over property rights, funding policies and the overall status of religious organisations in society. This was met by fierce criticism from the GOC leadership and led to protests against the government. Despite the significant financial advantages, which the church maintained along with the clientelist government practices under Saakashvili’s presidency, the status of other religions was something that the GOC claimed to find threatening and challenging to its dominant position on the religious market place. In parallel with liberal inertia that allowed the religious minorities to register and exercise similar legal rights, the Georgian state wittingly or unwittingly engaged in ethno-religious particularism as reflected in the selection of national symbols in general and the flag in particular. Not only did the government ignore the possible preferences of Muslim Georgians with regard to the use of Christian symbols of the national flag, it also completely ignored the Islamic theme in the design of the new flag in the Muslim-Georgian inhabited region of Adjara.

 

With the secular identity of the Georgian state still in the making, IDPs are little different from other minorities when it comes to integration and accommodation. The ethno-religious markers of distinction are still robust pillars of identity claim-making. Whether one is an IDP, a Georgian Muslim or an ethnic Armenian, the binary category of ‘Georgian therefore Orthodox’ still finds expression in symbols, funding practices and in the execution of the law. Whether, and in which direction this can or will unfold remains to be seen, but minorities – ethno-religious or the internally displaced – continue to challenge the normative status quo in order not to become Georgia’s forgotten ones.

 

Tornike Metreveli is an International Postdoctoral Fellow and a Lecturer at the University of St. Gallen, Switzerland. His latest publications include, ‘Rhyming the National Spirit: A Comparative Inquiry into the Works and Activities of Taras Shevchenko and Ilia Chavchavadze’, Nationalities Papers, 2019, 47 (5); ‘The Making of Orthodox Church of Ukraine: Damocles Sword or Light at the End of the Tunnel? RGOW 4-5, Religion & Society in East and West, 2019; ‘The State’s Guardian Angel? The Georgian Orthodox Church and Human Security, in Lucian N. Leustean (ed.) Forced Migration and Human Security in the Eastern Orthodox World, London: Routledge, 2019.

 

Cover photo: ‘Morning prayer at the Georgian Orthodox Church of St. George, Zestafoni district, Argveta, October 2019’. Copyright: A. K. Printed with author’s permission.

 

[1] ‘IDPs figures’, Ministry of IDPs issues, available at www.mra.gov.ge/geo/static/55. All websites were accessed on 9 November 2019.

[2] Metreveli, 2016.

[3] Ministry of Refugees and Accommodation of Georgia (2020) IDP Issues – General Information, available at http://mra.gov.ge/eng/static/47 ; UNHRC states that as a result of 2008 war ‘approximately 30,000 remained to face possible long-term displacement’ (UNHRC (2009) Protection of Internally Displaced Persons in Georgia: A Gap Analysis, available online from https://www.unhcr.org/4ad827f59.pdf).

[4] Sakartvelos 2014 tslis mosakhleobis sakoveltao aghtseris dziritadi shedegebi [‘2014 General Population Census Main Results’], 2014, available at http://census.ge/ge/publication, pp. 1-6.

[5] Ibid, p. 7-9.

[6] ‘IDPs figures’, Ministry of IDPs issues, available at www.mra.gov.ge/geo/static/55

[7]  Ibid.

[8] 2014 General Population Census Main Results, 2014, available at http://census.ge/ge/publication, pp. 18-45.

[9] ‘IDPs figures’, 2019.

[10] Ibid, p. 281.

[11] Websites of Religious Organizations:  The official website of the Georgian Orthodox Church http://patriarchate.ge/geo/; The official website of the Primate of the Diocese of the Armenian Apostolic Church in Georgia Apostolic Church https://armenianchurch.ge/en/ ; The official website of the Division of Muslims of All Georgia/Department of Muslim Affairs http://www.amag.ge/

[12] Art. 9, Paragraph 1.

[13] Ibid, Art. 9.

[14] Law of Georgia on Normative Acts, Article 7 – Interrelation of normative acts, Paragraph 4, available from https://matsne.gov.ge/en/document/download/90052/12/en/pdf

[15] Tornike Metreveli ‘Georgian Orthodox Church: Whither the foreign policy role?’, 2018, www.civil.ge, available from https://civil.ge/archives/247434

[16] Thousands Protest Law on Religious Minorities Legal Status (10/07/2011), www.civil.ge, available from https://civil.ge/archives/121272

[17] 1 GBP equalled an average 3.08 Georgian Lari (GEL) according to the National Bank of Georgia’s official exchange rate between 2001-2018. The daily exchange rates of Lari against foreign currencies between 2001-2018 are available at https://www.nbg.gov.ge/index.php?m=582&lng=eng; Transparency International, ‘An overview of public financing provided to the Georgian Patriarchate’, August 2nd 2013, available at https://transparency.ge/en/blog/overview-public-financing-provided-georgian-patriarchate

[18] For a detailed analysis of political events and their context see Metreveli (2016).

[19] Ibid, p. 11.

[20] ‘Islami sakartveloshi: politika da integracia’ (Islam in Georgia: Policy and Integration) (2016), Caucasian House publication, Tbilisi: Georgia, p. 40.

[21] Father Giorgi Zviadadze (ed.), Epistoleni (Pastoral Letters), Tbilisi: Exclusive Print +, 2012. The text has been published in Georgian (my translations), p. 198, sashobao 1994 (Christmas, 1994).

[22] Transparency International, ‘The companies and other organizations related to the Georgian Orthodox Church’, September 5th 2014, available at www.transparency.ge/en/blog/companies-and-other-organizations-related-georgian-orthodox-church

[23] Ibid.

[24] Department of Youth Affairs, 2019, available at https://armenianchurch.ge/en/diocese/department-of-youth

[25] Ibid.

[26] Zviadadze, Sophie, ‘The Unbearable Lightness of Being Muslim and Georgian: Religious Transformation and Questions of Identity among Adjara’s Muslim Georgians’, Region: Regional Studies of Russia, Eastern Europe, and Central Asia 7, 2018, no. 1, pp. 23-42.

[27] ‘Sruliad sakartvelos muslimta sammartvelom bolo khuti tslis angarishi tsarmoadgina’ [trans. the Division of Muslims of All Georgia Presents the Report of Past Five Years], 2018, available from http://www.amag.ge/index.php/report/item/459-2018-11-13-07-13-37

Footnotes
    Related Articles

    Religion and Forced Displacement in Greece

    Article by Georgios E. Trantas and Eleni D. Tseligka

    Religion and Forced Displacement in Greece

    After the fall of the Iron Curtain, Greece, until then a country of emigration, became a receiving country for immigrants primarily from the Balkan region. This migratory inflow diversified in the 2000s, with an increase in irregular migrants from Africa, Asia and the Middle East. Yet the country was met with the most notable humanitarian challenge in 2015, during the largest migration and refugee crisis in Europe since the end of the Second World War. The Orthodox Church of Greece (OCG) and its non-governmental organisations (NGOs) made a significant contribution to dealing with the increased arrivals of refugees, asylum seekers and irregular immigrants. The influx, albeit fluctuant, still constitutes a challenge today as the numbers continue to rise. Moreover, all institutions involved must be sure to provide relief while improving their efficiency, which requires the solidarity of the European Union (EU) and its Member States. At the same time, Greece is called upon to respond to the challenges while taking into account both the humanitarian aspect, and its obligation to safeguard the external borders of the EU in light of Europe’s populist resurgence. This report suggests that within the framework of deeper European collaboration, Greece will on the one hand have to prioritise the needs of refugees and other vulnerable groups, by definition a task for the OCG, while on the other hand effectively controlling irregular migration.

     

    Religion, ethnicity and population

    The latest census conducted in Greece in 2011 by the Hellenic Statistical Authority (ELSTAT) found that the country’s total resident population is 10,816,286, of which 91.6 per cent are Greek citizens, 1.8 per cent are citizens of another EU state, 6.5 per cent come from third countries, and 0.04 per cent are of unspecified citizenship or stateless persons.[1] The census did not collect data on religious affiliation amongst Greek residents, but according to a PEW Forum quantitative study in 2016 on the Religious Landscape of Central and Eastern Europe, 90 per cent of Greeks identify as Orthodox Christians, four per cent identify with one of the other Christian denominations including Catholicism, two per cent identify as Muslims, while another four per cent were recorded as unaffiliated.[2] However, in another report of the PEW Forum, also in 2016, the percentage of Muslims in Greece appears to be 5.7 per cent, following the 2015 peak of the refugee crisis.[3] The United States’ government estimates that the percentage of Orthodox Christians in Greece ranges between 81 per cent and 90 per cent percent, while four per cent to 15 per cent are atheists and two per cent are Muslims. A remaining three per cent to five per cent of Greece’s total population, includes Orthodox Old Calendarists, Catholics, Protestants, Jehovah’s Witnesses, Jews, members of Ancient Greek polytheistic religions, Scientologists, Bahá’í, Mormons, Sikhs, Buddhists and members of the Hare Krishna movement.[4]

     

    The lack of concrete, reliable quantitative data on the size of all religious communities that comprise the entirety of Greece’s population makes the study of corresponding social groups difficult. This issue also concerns the lack of qualitative data on what constitute essentially unknown parts of the general population, which hinders the drafting of necessary policies. It follows, that because Greece is not a destination but rather a transit country for refugees and immigrants – although it is not uncommon for them to remain in host structures, reception centres and hotspots indefinitely – the numbers concerning their demographic data are merely estimates. Keeping a tally of migrants is particularly difficult since they tend to move around the country in their search for ways out of Greece and into Central and Northern Europe via the Balkan Route, or because of the poor living conditions in host structures. Furthermore, when their applications for asylum are rejected, they tend to disappear under the radar of the authorities. Limitations also apply because the capacity of the United Nations Refugee Agency (UNHCR) and International Organization for Migration (IOM) tracking systems does not always measure up to the size of the migratory movement. Furthermore, the relevant authorities have inadequate access to and information about routes taken by migrants, who do not always cooperate with efforts to count and register them. Data collection can be particularly challenging when dealing with clandestine irregular migration that occurs alongside refugee movement.[5] In sum, any census and statistical study can only account for the permanent, registered and traceable residents of the country. Moreover, the last census took place in 2011, well before the refugee and migrant crisis that peaked in 2015 and continues to date, while the inflows fluctuate in terms of their volume and demographic composition. Indicatively, according to the UNHCR, since 2015 a significant drop has occurred, with the number of arrivals falling from 861,630 in 2015, 177,234 in 2016 and 36,310 in 2017. Yet, a rise in numbers was observed in 2018 with 50,508 arrivals, followed by 71,368 by December 15th 2019.[6]

     

    Religion-state relations

    The centrality of religion for the Orthodox communities of Southeastern Europe predates the notion of the nation-state itself, whereby, with the emergence of national entities in the region, Orthodoxy was identified with the Greek nation and its psyche, and ultimately became part of its self-image as a collectively perceived constituent element of identity within the context of the Helleno-Christian construct, as part of the nation-building process. It follows that the Greek state has been closely linked to the Orthodox Church of Greece (OCG) ever since the founding of the latter (1833), and abides by this special relationship to date, notwithstanding the ideological orientation of consecutive governments.

     

    In turn, the OCG considers its close relationship with the state a sine qua non and as legitimated, both by history and by its own formative contribution to the Greek-Orthodox particularity. Moreover, the well-being of the state and its people, the safeguarding of the national interest and the preservation of the Hellenic-Orthodox identity is for the OCG a raison d’être.[7] It enjoys, directly or indirectly, the widespread social acceptance and sway required to have a role and a say in the socio-political affairs of the state.

     

    One year after the fall of the junta regime (1974), the 1952 constitution, which was adopted as an interim solution, was replaced by that of 1975. Within its broader context of reviews, revisions and amendments, it repositioned church–state relations, inclining them towards a more secularist direction. For example, the prerequisite that the president be Orthodox and swear to safeguard the creed was removed. Reference to proselytism was omitted from Article 3 and was inserted in Article 13 as a prohibition of ‘proselytism against any faith’ instead. The revised Article 3 guaranteed freedom of worship while acknowledging Orthodoxy as the ‘prevailing faith’, thus constitutionally rendering the OCG an established church instead of a state institution.[8]

     

    The constitution of 1975 is of particular significance as it marked the ushering in of the Third Hellenic Republic and the shift to a democratic polity, and it is still in force. It has been amended three times since its adoption; in 1986, 2001 and 2008. Although no changes have been made as regards religious affairs, it is worth noting that the amendment of 2001 was adopted with extensive parliamentary consensus – four fifths of the Members of Parliament – and introduced new fundamental individual rights. Namely, it is stated that ‘everyone has the right…to the protection of one’s genetic identity’, as well as to ‘participation in the Information Community’ and to the electronically produced, exchanged and disseminated information thereof (Article 5 and 5A).[9] As regards church–state relations, Article 3 still defines Eastern Orthodoxy as the prevailing faith by declaring that the ‘predominant religion in Greece is the religion of the Eastern Orthodox Church of Christ’, while Article 13 on religious freedom, guarantees that ‘the freedom of religious conscience is inviolable’ and that ‘every known religion is free’ and its worship is ‘practiced unobstructed under the protection of the law’, while ‘proselytism is forbidden’.[10]

     

    Recent discussions and suggestions at parliamentary level regarding the constitutional amendment and revision of Article 3, leading to the separation of church and state, have not yielded fruit so far. Any expectations that the required parliamentary consensus might be reached to that end in the foreseeable future would be misplaced, considering how unpopular such an initiative would likely be, particularly in light of the pronounced linkage between Orthodoxy and the broadly perceived notions of Modern Greek identity and particularity. Indeed, the amendment proposal of SYRIZA in late 2018, when the party was still in government under Alexis Tsipras, suggested that Article 3, among others, should be revised in order to explicitly declare the neutrality of the state towards religion while acknowledging Orthodoxy as the predominant faith, albeit without that constituting its recognition as an official state religion.[11] However, constitutional amendments require the vote of at least 180 of the 300 Members of Parliament, and a consensus as such was not reached as regards Articles 3, 13, 33 and 59, which pertain to the religious neutrality of the state, the religious oath and the discrete separation between church and state. These proposed amendments failed to gain, in particular, the support of New Democracy, the current ruling party, which countered that the constitution is already equipped to guarantee all those principles. [12]

     

    Religion and forced displacement

    Concerning incoming refugees, there were no formal or regular structures to administer the necessary services to the forcefully displaced Greek population of Asia Minor, with the involvement of the Refugee Relief Fund (RRF), Save the Children Fund and the Red Cross, being merely an ad hoc arrangement following the Greek Catastrophe in Asia Minor (1922) and the subsequent Lausanne Convention of January 30th 1923.[13] The aftermath of the defeat of Greek forces in Asia Minor caused an unprecedented refugee flight from Turkey. Their exact number is difficult to estimate; their volume, combined with the hasty nature of their displacement and ensuing lack of coordination did not allow them to be properly registered upon arrival. However, according to the general population census of May 5th 1928, they amounted to 1,221,849 persons, in a population of approximately five million in total. According to the League of Nations the number of refugees who entered Greece at the time was much higher, probably 1,4 million, but between 1922 and 1928 75,000 died due to extreme poverty and a further 66,000 managed to emigrate to Egypt, parts of Western Europe and the United States.[14]

     

    The Second World War brought forth another catastrophe, via the displacement of the Jewish Greeks and the Holocaust that eradicated Greek Jewry almost in its entirety. Although the demographic information is not precise, there is a scholarly consensus as regards the estimates. Before the Nazi occupation, the Greek-Jewish population amounted to approximately 80,000 people; during the Nazi occupation, between 60,000 and 65,000 Greek Jews were deported to Auschwitz, with only 2,500 surviving the ordeal. The Jewish community of Thessaloniki, for instance, which numbered approximately 56,000 in 1939, was almost completely obliterated along with its social and cultural life, with only 500 surviving, primarily due to their Spanish citizenship. This tragedy was slightly mitigated in Athens, where Archbishop Damaskinos and the Chief of Police, Angelos Evert, provided several members of the Jewish community with false certificates of baptism and identity cards. Moreover, the community there had an Athenian accent and could thus blend in more with the local population, which also tended to be more sympathetic as compared with that of Thessaloniki, hence, 45 per cent of Athenian Jews, i.e. 3,500 people, survived.[15] Greece’s post-WWII Jewish population was estimated at approximately 10,000.[16]

     

    Up until the fall of the Iron Curtain, Greece was predominantly a country of emigration, particularly since the late 19th century, and then during the interwar period, followed by a peak in emigration in the post-WWII era, which lasted until the mid-1970s. It is estimated that between 1961 and 1974 two million people emigrated from Greece to seek employment abroad; this number corresponds to one fifth of the country’s total population in 1974.[17] The main destinations were the USA, Australia and Germany. With the repatriation of the Greek Gastarbeiter (guest-workers), and the lack of reintegration provisions on the part of the state, the OCG established the Integration Centre for Migrant Workers (ICMW) in 1978, with the aim of supporting returnees from German-speaking countries.[18]

     

    Post 1989, the migratory paradigm shifted and western-aligned Greece became a refuge for ethnic Greeks from the former Soviet Union, with Kazakhstan and Georgia being the main countries of origin. Approximately 160,000 Pontic Greeks entered the country between 1990 and 1993.[19] To exempt the diasporic repatriates from the restrictions on work and residency imposed by law on immigrants of foreign descent, they were acknowledged with the term omogeneis (people of the same lineage) – also known as palinnostountes i.e. ‘returnees of Greek descent’ – and thus differentiated from the allogeneis (people of different lineage), under a law passed in 1991.[20] State structures proved inadequate in dealing with this humanitarian crisis. In addition, irregular migration from Albania in the 1990s constituted the most notable population movement, with the estimates amounting to approximately 600,000 people. The fall of the communist regime in Albania brought forth an interruption in industrial production and the loss of thousands of jobs in the public sector. In 1989, 20 per cent of the Albanian population was between the ages of 15 and 24 and the increased unemployment and economic instability of the state made emigration to the West very attractive for many young Albanians. Greece, as a member of the European Economic Community and later the EU, was the first country of choice for Albanian migrants due to the shared land border, which made crossing safer compared to passage to Italy that required travelling by sea.[21] Furthermore, Greece maintained an open door policy for ethnic Greeks of Albanian nationality, who were treated as omogeneis under the above-mentioned 1991 law, and became the first links of chain migration from Albania.[22] The integration of such numbers, albeit not unproblematic due to the initial lack of social and institutional preparation and planning, happened organically and successfully, which is attested by how inconspicuous the Albanian community is among the general population, regardless of religious creed.[23]

     

    The character of migratory trends has gradually shifted since the beginning of the 2000s, when an increase in arrivals from Africa, Asia and the Middle East has been observable, alongside an influx from the Balkans. By 2005, the total number of international migrants in Greece amounted to approximately one million, with 200,000 being undocumented.[24] A significant increase in the number of asylum seekers and irregular migrants, particularly from Pakistan, Bangladesh, Iraq and Afghanistan was noted from 2007 onwards, with most arrivals coming by boat through the Aegean Sea. A shift in that pattern was observed from 2010, demonstrated by an increased inflow of irregular migrants from Asia and Africa seeking passage to other EU destinations, and crossing into Greek territory via the land border with Turkey, especially at the river Evros border and constituting approximately 85 per cent of all detected illegal border crossings at EU level. The shift to entry by land resulted from the assistance Greece received from FRONTEX, the EU border and coastguard agency, in patrolling its sea borders.

     

    Greece sought to cope with the large influx of immigrants with new legislation. Law 3536/2007, ‘Determining matters in migration policy and other issues falling into the competence of the Ministry of Interior, Public Administration and Decentralization’ was introduced as a revision of the main legislative instrument on migration, Law 3386/2005, on the ‘Entry, residence and social integration of third country nationals into the Greek territory’, regulating the unification of residence and work permits, as well as introducing the ‘reflection period’ for victims of trafficking. However, according to data from FRONTEX, Greece remained the major gateway of undocumented migrants and asylum seekers from Africa and Asia. In 2011, the European Court of Justice found that 90 per cent of all irregular entries into the EU had passed through Greek borders. Law 3907/2011 represents a further attempt by the Greek state to establish a realistic migration management system through the independent Asylum Service, the operation of First Reception Centres and the adaptation of Greek legislation to Community Directive 2008/115/EC on the return of irregular migrants.[25]

     

    In 2015, as the first country of entry to the EU for the majority of these incomers, Greece became the epicentre of the biggest migration and refugee crisis in Europe since the end of the Second World War. According to the National Authorities of IOM in Greece, the total number of entries from January 1st 2015 to November 26th 2019 was 1,181,827 persons.[26] While for many migrants Greece remains a transit country en route to Central and Northern Europe, there is still a significant percentage for which Greece is the destination country. In 2018, 11 per cent of EUs total first-time applications for asylum were submitted in Greece, making the country the third most popular destination in the EU after Germany and France. Syrian nationals remain the largest population group of asylum seekers in Europe since 2013. In 2018, asylum applications submitted by Syrians in the EU constituted 13.9 per cent of total applications, followed by those submitted by Afghan (7.1 per cent), Iraqi (6.8 per cent) and Pakistani (4.3 per cent) citizens. In 2018, Greece received nearly 65,000 new applications, of which 13,145 were submitted by Syrians, 11,820 by Afghans, 9,640 by Iraqis, 7,185 by Pakistanis and the remaining by various other nationalities.[27] The emergent pattern from the yearly sum of new arrivals to Greece between 2014 and 2019 shows a gradual increase since 2017 when the numbers were significantly down on the previous years (see Table 1 below).[28] A new peak, like that of 2015-16, can prove immensely challenging from a humanitarian and logistical perspective, not to mention the political dimension for all actors involved, directly and indirectly, including the EU.

     

     Table 1. Refugee numbers in Greece, 2014-19

     

    The OCG, through its own NGOs, has been heavily involved in dealing with the humanitarian aspect of the problem, even before the peak of the Syrian refugee crisis. It did so initially through its existing organisation and structures, which were intended to serve other purposes. For instance, the ICMW, which has been active since 1978 to assist former Greek guest-workers, and Apostoli, (‘Mission’), founded in 2010 to deal with the social problems of the Greek debt crisis.[29] Notably, Apostoli collaborates with the UNHCR within the framework of the ESTIA accommodation scheme and mostly focuses on unaccompanied minors and the vulnerable.[30] Initially its main purposes related to dealing with social problems pertaining to poverty, but its resources and foci were diverted in order to deal with the mounting issues of migrants. In 2012, the OCG founded a new structure, which succeeded the ICMW, under the name Integration Centre for Migrant Workers – Ecumenical Refugee Programme (ICMW-ERP), and focuses on asylum seekers, refugees and immigrants.[31] It is funded, among other sources, by the Holy Synod of the Orthodox Church of Greece, the UNHCR and Diakonie Katastrophenhilfe.[32] In summary, its services range from legal assistance, translation, social support, family reunification to international collaborative initiatives, including inter-ecclesiastical programmes.[33]

     

    As of 2002 the ICMW has been involved in combating human trafficking via its participation in a programme led by the Churches’ Commission for Migrants in Europe (CCME) and in cooperation with Caritas Europe. It also took part in the STOP programme, as well as in the actions that succeeded it, known as Christian Action and Networking against Trafficking (CAT). [34] In this framework, the ICWM focused on the collaboration with state structures in combatting trafficking and slavery, supporting the victims of and forced prostitution.[35] Notably, the ICMW identified the inadequacy of knowledge and insight on the part of the state with regard to Muslim immigrants in Athens, and criticised this as a root cause of the lack of policies and integration strategies. Moreover, it conducted its own research in order to identify and document informal places of worship as well as the denominational, linguistic, ethnic, national and other qualitative characteristics therein.[36]

     

    However, following its restructure and rebranding in 2012, which coincided chronologically with the outbreak of the Syrian civil war, as stated above, the ICMW-ERP repositioned its purposes and scope. Although special emphasis is placed on the vulnerable groups eligible for international protection and the socially vulnerable, i.e. unaccompanied minors, single-parent families, pregnant women, and persons of poor health etc.[37] According to its statute, its primary target groups are, besides Greek migrant returnees, refugees, asylum seekers and those groups that adhere to a humanitarian legal regime and are eligible for international protection, and those eligible for legalisation.[38]

     

    Recent examples of the involvement of ICMW-ERP initiatives and cooperation include the programme ‘Rebuild our Lives – Legal Aid for Refugees in Athens’, with the support of Diakonie Katastrophenhilfe, the purpose of which was to provide legal and social support to those eligible for international protection.[39] Also, with the support of the UNHCR, the programme ‘Bringing Families Together 2018 – Legal Counselling / Assistance for Family Reunification of Persons of Concern with Specific Needs’ was realised. Its main purpose was to provide information, legal advice and assistance, translation services, as well as psychological and social support to asylum seekers who wish to be reunified with their families in the framework of Dublin III.[40] Particular emphasis was placed on unaccompanied minors and single-parent families.[41] Moreover, the Federation of Protestant Churches of Switzerland contributed, via the Churches’ Commission for Migrants in Europe (CCME), to the ‘Legal Aid for Backlog Cases of Ecumenical Refugee Programme’ that focused on processing long-standing reunification applications, via legal advice and representation of recognised refugees.[42] In addition, the ICMW-ERP, with the help of the Evangelical Church in the Rheinland (Evangelische Kirche im Rheinland) has provided legal and psychosocial support to particularly vulnerable cases.[43]

     

    It must be noted that the need for successful, essential programmes has been recognised, and hence, alternative funding has secured their continuation. For instance, the Swiss Embassy intervened and secured the funding of legal and psychosocial support for vulnerable cases in relation to family reunification.[44] The same applies to the aforementioned programme ‘Rebuild our Lives’, which is now supported by Bread for the World, a sister organisation of Diakonie Katastrophenhilfe.[45] There is a range of similar examples that denote the role of the OCG in dealing with the refugee and migrant crisis, which is indicative but not exhaustive of its role and initiatives.

     

    Policy perspectives

    The OCG and its NGOs, as stated above, have made a valuable contribution in dealing with the influx of refugees, asylum seekers and irregular immigrants. This has been attested by its participation in international programmes and the acknowledgement of its crucial role by the Greek government. However, the ongoing immigration and refugee crisis cannot be dealt with by the church and its collaborating organisations alone. It is not even a solely Greek problem, but rather a European one. However, being the entry point to Europe and a hub on the Balkan route, Greece has more complicated responsibilities, while concurrently dealing with the consequences of the debt-crisis, notwithstanding the improvement of economic figures.

     

    First and foremost, Greece, as an effective humanitarian refuge and in keeping with EU principles and values, has the inevitable duty to provide those in need with legal representation, translation services, safe and dignified lodgings, allowances for initial expenses, regular medical care and emotional support, access to education, language courses and training, as well as opportunities of integration. In tandem with the state, the OCG has been at the forefront of Greece’s response to these tasks, and will continue to be, but such services are certainly demanding in resources. In order to reduce the long backlog, apart from additional funding and the recruitment of trained staff to speed up the processing of cases, the church, in collaboration with the state, will need to continue to prioritise those in need, comprising, among others, vulnerable groups such as unaccompanied minors, families, victims of human trafficking, refugees and generally cases that constitute a humanitarian emergency. This essentially means applying a two-tier system, which distinguishes between vulnerable and non-vulnerable groups at the first reception stage. This distinction is essential as irregular migration burdens the overwhelmed system and its structures at the expense of those genuinely in need, or eligible to apply for asylum.

     

    For the OCG, dealing with migration as a whole would be an impossible task, which is best left to the state. The church and its NGOs are better versed, structured, equipped and experienced to take the lead on the humanitarian aspect, while prioritising vulnerable groups. Hence, the qualitative division of labour should best be maintained. However, both the ICMW-ERP and Apostoli will have to be reinforced with additional staff and funding so as to reduce the backlog. In order to deal with the humanitarian challenges logistically, the state will need to better monitor the influx, residence and outflow of refugees and immigrants, keep a reliable and up-to-date register and database of this information, and make it available to the church and the corresponding international institutions.

     

    Furthermore, irregular migration, while not the main cause, has been a catalyst in the resurgence of populism, which erodes support for European integration.[46] Therefore, Greece, as an EU Member State, must help counter populism in Europe by disproving arguments about an open-door policy, and show itself to be in control, by containing en masse irregular migrant movement and thereby its political utilisation and mediatisation. By extension, it must help preserve EU freedom of movement, a privilege often weakened by intra-EU and Schengen border controls and prevent the future suspension of a fundamental EU freedom as such. This entails guarding the national and external EU borders more effectively with the reinforcement of FRONTEX in the Aegean Sea and Thrace. In the same vein, it must coordinate its efforts with other EU Member States in order to speed up the repatriation of those whose asylum application has been rejected and collectively exert unitary pressure on the safe countries of origin to cooperate. Finally, the OCG and the relevant state ministries must insist on the reform or replacement of the Dublin Convention with a more pertinent framework, and insist on EU solidarity as a principle stemming from the equality between Member States.

     

    Georgios E. Trantas is a Marie Skłodowska-Curie Postdoctoral Fellow at Aston University, Birmingham, United Kingdom. His recent publications include ‘Greek-Cypriot Religiocultural Heritage as an Indicator of Fundamental Rights and a Means to Cultural Diplomacy’, in Giordan G. & Zrinščak S. (eds.), Global Eastern Orthodoxy: Politics, Religion, and Human Rights (Springer, 2020), ‘The Orthodox Church of Greece: Church-State Relations, Migratory Patterns and Sociopolitical Challenges’, in Leustean L.N. (ed.), Forced Migration and Human Security in the Eastern Orthodox World (Routledge, 2019), ‘Greek-Orthodox Religioscapes as Domains of Migratory Integration and Hybridisation in Germany and Great Britain: A Comparative Study’, Politics and Religion Journal, (13) 2, (2019), pp.309-332, ‘The Question of a Contemporary Greek-Orthodox Economic Ethic’. Zeitschrift für Balkanologie, 54 (2), (2018), pp.217-228, and Being and Belonging: A Comparative Examination of the Greek and Cypriot Orthodox Churches’ Attitudes to ‘Europeanisation’ in Early 21st Century (Peter Lang, 2018).

     

    Eleni Tseligka is a Teaching Associate in Politics and International Relations at Aston University, Birmingham, United Kingdom. Her latest publications include From Gastarbeiter to European Expatriates (Peter Lang, 2020) and ‘Greek Diaspora in Germany: Church as the Ecclesia’s Forerunner and Point of Reference’ in Giuseppe Giordan and Siniša Zrinščak (eds.), Global Eastern Orthodoxy: Politics, Religion, and Human Rights (Springer, 2020).

     

    Cover photo: ‘Tourists and refugees in Monastiraki Square, Athens, May 2014’. Copyright: Georgios E. Trantas

     

    [1] Hellenic Statistical Authority, ‘Greece in Figures’, (2019), available at https://www.statistics.gr/documents/20181/1515741/GreeceInFigures_2019Q3_EN.pdf . All websites accessed on 2 December 2019.

    [2] Pew Research Center, ‘Religious Belief and National Belonging in Central and Eastern Europe’, (2017), available at https://www.pewforum.org/2017/05/10/religious-affiliation/

    [3] Pew Research Center, ‘Europe’s Growing Muslim Population’, (2017), available at https://www.pewforum.org/2017/11/29/europes-growing-muslim-population/pf_11-29-17_muslims-update-20/

    [4] U.S. Embassy & Consulate in Greece, ‘Report on Religious Freedoms 2018: Greece’, (2019), available at https://gr.usembassy.gov/el/religious-freedom-2018/

    [5]  Global Migration Data Portal, ‘Forced migration or displacement’, (2019), available at https://migrationdataportal.org/themes/forced-migration-or-displacement#data-strengths-amp-limitations

    [6] UNHCR, ‘Operational Portal – Mediterranean Situation’, (2019), available at https://data2.unhcr.org/en/situations/mediterranean/location/5179

    [7] Georgios E. Trantas, Being and Belonging: A Comparative Examination of the Greek and Cypriot Orthodox Churches’ Attitudes to ‘Europeanisation’ in Early 21st Century [Erfurter Studien zur Kulturgeschichte des Orthodoxen Christentums – BAND 16], Frankfurt-am-Main: Peter Lang, 2018.

    [8] John S. Koliopoulos and Thanos M. Veremis, Modern Greece: A History since 1821, Oxford: Wiley-Blackwell, 2010, pp.154-55, as well as John S. Koliopoulos and Thanos M. Veremis, Greece: The Modern Sequel. From 1821 to the Present, London: Hurst and Co., 2002.

    [9] Syntagma tēs Ellados (Constitution of Greece), Athens: Hellenic Parliament, 2010, p. 21.

    [10]Ibid., pp.19; 26.

    [11] The ‘Coalition of the Radical Left’ (Synaspismos Rizospastikēs Aristeras, Gr.: Συνασπισμός Ριζοσπαστικής Αριστεράς); Protasē tou Proedrou kai Vouleftōn tēs K.O. tou SYRIZA gia tēn anatheorēsē diataxeōn tou Syntagmatos, symfona me ta arthra 110 tou Syntagmatos kai 119 tou Kanonismou tēs Voulēs (Suggestion of the President and Members of Parliament of SYRIZA for the amendment of constitutional laws, in accordance with articles 110 of the constitution and 119 of the Parliament Regulation, Protocol No.: 4636, Date: 2/11/2018, available at https://www.hellenicparliament.gr/UserFiles/c8827c35-4399-4fbb-8ea6-aebdc768f4f7/%CE%88%CE%B3%CE%B3%CF%81%CE%B1%CF%86%CE%BF%20%CE%B1%CF%80%CF%8C%20%CE%A3%CE%B1%CF%81%CF%89%CF%84%CE%AE%20(215135).pdf

    [12] The oath taken by the members of newly appointed governments ‘in the name of the Holy and Cosubstantial and Indivisible Trinity’. Likewise, heterodox or believers of other creeds take the oath as is customary in their own faiths, while a secular oath is also permitted in the existing constitutional and legal framework; Nea Dēmokratia, Gr.: Νέα Δημοκρατία.

    [13] Tameion Prostasias Prosfygōn, Gr.: Ταμείον Προστασίας Προσφύγων; Concerned strictly with the population exchange, not to be confused with the Peace Treaty of July 24th 1923.

    [14] John S. Koliopoulos and Thanos M. Veremis, Greece: The Modern Sequel. From 1821 to the Present, London: Hurst and Co., 2002, pp. 89-100, as well as Renée Hirschon (ed.), Crossing the Aegean: An Appraisal of the 1923 Compulsory Population Exchange Between Greece and Turkey [Studies in Forced Migration Vol.12], New York, NY: Berghahn Books, 2004. Also, Elisabeth Kontogiorgi, Population Exchange in Greek Macedonia: The Forced Settlement of Refugees. Cary: Oxford University Press, 2006.

    [15] Gail Holst-Warhaft, ‘The Tragedy of the Greek Jews: Three Survivors’ Accounts’, Holocaust and Genocide Studies, 1999, 13 (1), pp.98-108. Also, Andrew Apostolou, ‘“The Exception of Salonika”: Bystanders and Collaborators in Northern Greece’, Holocaust and Genocide Studies, 2000, 14 (2), pp.165-196.

    [16] Dan Georgakas, ‘The Jews of Greece: A Chronology’, Journal of Modern Hellenism, 23 – 24, 2007, pp.1-11.

    [17] Dimitris Charalambis, Laura Maratou-Alipranti and Andromachi Hadjiyanni, Recent Social Trends in Greece, 1960-2000, Montreal: McGill-Queen’s University Press, 2004.

    [18] Georgios E. Trantas, ‘The Orthodox Church of Greece: Church-State Relations, Migratory Patterns and Sociopolitical Challenges’ in Lucian N. Leustean (ed.). Forced Migration and Human Security in the Eastern Orthodox World, London: Routledge, 2019, pp. 164-206.

    [19] Lina Venturas, ‘‘Deterritorialising’ the Nation: The Greek State and ‘Ecumenical Hellenism’, in Dimitris Tziovas (ed.) Greek Diaspora and Migration Since 1700: Society, Politics and Culture, Abingdon: Ashgate, 2009, pp.125-140.

    [20] Ibid.

    [21] Kosta Barjarba, ‘Migration and Ethnicity in Albania: Synergies and Interdependencies’, Brown Journal of World Affairs, 2004, 11 (1), pp. 231-239.

    [22] Chain migration is defined as ‘that movement in which prospective migrants learn of opportunities, are provided with transportation, and have initial accommodation and employment arranged by means of primary social relationships with previous migrants’. See John S. MacDonald and Leatrice D. MacDonald, ‘Chain Migration, Ethnic Neighbourhood Formation and Social Networks’, The Milbank Memorial Fund Quarterly, (42) 1, (1964), pp. 82-97.

    [23] Ifigeneia Kokkali, ‘Albanian Immigrants in the Greek City: Spatial ‘Invisibility’ and Identity Management as a Strategy of Adaptation’ in Hans Vermeulen, Martin Baldwin-Edwards and Riki van Boeschoten (eds.), Migration in the Southern Balkans, Heidelberg: Springer, 2015, pp. 123–142.

    [24] Ruby Gropas and Anna Triandafyllidou, Migration in Greece at a Glance, Athens: ELIAMEP – Hellenic Foundation for European and Foreign Policy, October 2005, p.7.

    [25] International Organisation of Migration (IOM), ‘IOM in Greece General Information’, (2019), available at https://www.iom.int/countries/greece

    [26] Interational Organisation of Migration (IOM), ‘Flow Monitoring Europe Arrivals to Greece’, (2019), available from https://migration.iom.int/europe?type=arrivals

    [27] Eurostat, ‘Asylum statistics’, (2019), available from https://ec.europa.eu/eurostat/statistics-explained/index.php/Asylum_statistics

    [28] UNHCR, ‘Operational Portal – Mediterranean Situation’, (2019), available from https://data2.unhcr.org/en/situations/mediterranean/location/5179

    [29] Ekklesia, ‘Hē Nea ΜΚΟ tēs Archiepiskopēs “Apostoli” egkainiastēke stis 23 Noemvriou 2010’ (The New Archbishopric NGO “Mission” was Inaugurated on November 23rd 2010’), Ekklesia, 87 (11), 2010, p.901.

    [30] ESTIA is a UNHCR-funded urban accommodation and cash assistance scheme for refugees and asylum-seekers. For further information see UNHCR Greece, ‘ESTIA’, (2017), available from https://estia.unhcr.gr/en/home/

    [31] Orthodox Church of Greece, ‘«Κentro Symparastaseōs Palinnostountōn kai Metanastōn – Oikoumeniko Programma Prosfygōn», Istoriko’ (“Integration Centre for Migrant Workers – Ecumenical Refugee Programme”, History) available from http://www.ecclesia.gr/greek/koinonia/kspm.html

    [32] An evangelical church social service agency of the German Protestant church and a major humanitarian actor since 1954.

    [33] Additional websites: Official Website of the Church of Greece, http://www.ecclesia.gr/English/EnIndex.html; Integration Centre for Migrant Workers – Ecumenical Refugee Programme, http://www.kspm-erp.com/; Mission, http://mkoapostoli.com/; Bread for the World, https://www.bread.org/; Churches’ Commission for Migrant Europe, https://ccme.eu/; Council of Europe – Commissioner for Human Rights https://www.coe.int/en/web/commissioner/country-monitoring/greece ; Diakonie Katastrophenhilfe, https://www.diakonie-katastrophenhilfe.de; Evangelische Kirche im Rheinland, https://www.ekir.de/www/index.php ; Hellenic Republic – Ministry of Citizen Protection, General Secretariat for Migration Policy,  Reception and Asylum, http://asylo.gov.gr/en/ ; Hellenic Statistical Authority, https://www.statistics.gr/en/home

    [34] An EU initiative that dates back to 1996, and targeted human traffickers and sought to protect their victims. For details see European Commission, ‘Prevention and fight against trafficking in human beings – A European Union strategy since 1996’, MEMO/02/191, (2002), available from https://ec.europa.eu/commission/presscorner/detail/en/MEMO_02_191

    [35] Euaggelia Dourida, ‘Ekthesis peri tēs Symmetochēs tēs eis tas Enarktērious Ergasias tēs tritēs Faseōs tou Programmatos Diktyoseōs tōn Ekklēsiastikōn Organōseōn Katapolemēseōs tēs Emporias Anthrōpōn (CATIII)’ (Report on the Participation in the Inaugural Works of the third Phase of the Networking Programme of Church Organisations on Combating Human Trafficking (CATIII)), Ekklesia, 83 (8), 2006, pp. 627–630.

    [36] Antonios K. Papantoniou, ‘Mousoulmanoi Metanastes stēn Athena’ (Muslim Immigrants in Athens), Ekklesia, 86 (5), 2009, pp. 348–359, (pp. 348–351).

    [37] Orthodox Church of Greece, ‘Kentro Symparastaseōs Palinnostountōn kai Metanastōn – Oikoumeniko Programma Prosfygōn, Omades Stochou’ (Integration Centre for Migrant Workers – Ecumenical Refugee Programme” Target Groups) on the Official Website of the Church of Greece, available at http://www.ecclesia.gr/greek/koinonia/kspm_omades.html

    [38] Ekklesia, ‘Καταστατικό Αστικής μη Κερδοσκοπικής Εταιρείας με την Επωνυμία «Κέντρο Συμπαραστάσεως Παλιννοστούντων και Mεταναστών – Oικουμενικό Πρόγραμμα Προσφύγων»’ (Katastatiko Astikēs mē Kerdoskopikēs Etaireias me tēn Epōnymia “Kentro Symparastaseōs Palinnostountōn kai Metanastōn – Oikoumeniko Programma Prosfygōn”; Statute of the Non-profit Organisation with the Distinctive Title “Integration Centre for Migrant Workers – Ecumenical Refugee Programme”) available at http://www.ecclesia.gr/greek/koinonia/kesypame_katastatiko.pdf

    According to the UNHCR ‘Risks that give rise to a need for international protection classically include those of persecution, threats to life, freedom or physical integrity arising from armed conflict, serious public disorder, or different situations of violence. Other risks may stem from: famine linked to situations of armed conflict; natural or man-made disasters; as well as being stateless’. See UN High Commissioner for Refugees (UNHCR), ‘Persons in Need of International Protection’, (2017), available at https://www.refworld.org/docid/596787734.html. Also, see the 2011 directive of the European Commission, ‘Who Qualifies for International Protection’, available at https://ec.europa.eu/home-affairs/what-we-do/policies/asylum/refugee-status_en.

    [39] KSPM-ERP, ‘Rebuild our Lives – legal aid for refugees in Athens’, available at www.kspm-erp.com/rebuild-our-lives/

    [40] ‘Regulation (EU) No 604/2013 of the European Parliament and of the Council of 26 June 2013 establishing the criteria and mechanisms for determining the Member State responsible for examining an application for international protection lodged in one of the Member States by a third-country national or a stateless person’, according to EUR-Lex, ‘Document 32013R0604’, (2013), available at https://eur-lex.europa.eu/eli/reg/2013/604/oj

    [41] KSPM-ERP, ‘Bringing Families Together – Legal Info / Counselling for Family Reunification of PCWSN’, available at www.kspm-erp.com/bringing-families-together/

    [42] KSPM-ERP, ‘Legal Aid for Backlog Cases of Ecumenical Refugee Programme’, available at www.kspm-erp.com/legal-aid-for-backlog-cases-of-ecumenical-refugee-program/

    [43] KSPM-ERP, ‘Legal Aid for Vulnerable Cases’, available from www.kspm-erp.com/legal-aid-for-vulnerable-cases/

    [44] KSPM-ERP, ‘Legal and Psychosocial Support’, available from www.kspm-erp.com/programs-new/legal-and-psychosocial-support/

    [45] KSPM-ERP, ‘‘Rebuild our Lives’, available from www.kspm-erp.com/programs-new/rebuild-our-lives-2019-20/

    [46] Stiftung Mercator, ‘Migration: Katalysator nicht Ursache von Populismus‘, (2018), available from https://www.stiftung-mercator.de/de/presse/nachricht/migration_katalysator_nicht_ursache_von_populismus/

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      Religion and Forced Displacement in the Republic of Moldova

      Introduction

      Large-scale emigration has represented the single most important social – and even existential – challenge to the Republic of Moldova since the country proclaimed its independence in August 1991. Between 1989, when the last Soviet census was carried out, and 2018, the population of the young state decreased by almost one million citizens, from 3,657,665 to an estimated 2,681,735 by the end of 2018, according to the National Bureau of Statistics.[1] A similar trend can be noticed in the breakaway region of Transnistria, which counted only 475,100 inhabitants in 2015; a decrease of over 200,000 compared to 1989.[2] The process of migration overwhelmed both state institutions and Moldovan society at large; leaving them faced with the concomitant tasks of democratic state-building and the transformation from a Soviet-style command economy to a market-based system. It was against this backdrop that religious life in the country, especially the majority Orthodox Christian faith, experienced an almost spectacular revival, while also having to respond to the most pressing social issues, including the consequences of migration both within the country and in the ever-growing diaspora.

       

      Religion, ethnicity and population

      The religious demographics of the Republic of Moldova is dominated by Orthodox Christianity, which could have (had) the potential to serve as a unifying factor in the ethnically diverse society, which has been divided almost evenly between supporters of European integration and those who would prefer closer ties with Russia. However, the Orthodox faith has become embedded in societal debates regarding the identity of the Republic of Moldova, which has since 1992 been the venue of competing Orthodox churches, namely the Metropolis of Chișinău and All Moldova, subordinate to the Russian Orthodox Church, and the Metropolis of Bessarabia, subordinate to the Romanian Orthodox Church. The latter represented the reinstatement of a similar structure that existed in the inter-war period when the historical province of Bessarabia (which comprises most of today’s Republic of Moldova, except for Transnistria) had been part of Romania and has been promoting a pan-Romanian identity based on the view that Moldovans are, in fact, Romanians and that the Moldovan nation is a construct from Soviet times. The former takes a more inclusive view of its Moldovan flock, which comprises not only the majority Romanian-speaking population, but also the sizeable, mainly Russian-speaking ethnic minorities. It has also been promoting the worldview of the Russian Orthodox Church, which considers itself to be entrusted with the safekeeping of the identity of the former Tsarist Empire, which included Bessarabia.[3]

       

      According to the latest Moldovan census of 2014, 90.1 per cent of the population is Orthodox Christian.[4] A more recent survey from January 2019 gives an even higher figure, finding that 91.4 per cent of respondents were faithful of the Metropolis of Chișinău and All Moldova and 3.7 per cent of the Metropolis of Bessarabia.[5] Moreover, the degree of religiosity is also significant. In a survey carried out in 2014, 31.3 per cent of respondents stated that they went to church either often or at least once a month, a figure that was higher than a decade earlier, when it stood at 22.6 per cent. Furthermore, the proportion of those who never went to church decreased from 25 per cent in 2003 to only 10.3 per cent in 2014.[6] Among religious minorities, only the Baptist faith has a following of more than 1 per cent of the population.

       

      The diverging views on identity are also reflected in the statistics regarding the ethnic structure of the country. Thus, 73.7 per cent of respondents declared themselves to be Moldovans in the 2014 census, with a further 6.9 per cent stating they were Romanian. Ethnic minorities include Ukrainians (6.5 per cent), Russians (four per cent), Gagauz (4.5 per cent) and Bulgarians (1.8 per cent). While the religious demography of the internationally unrecognised, so-called Pridnestrovian Moldavian Republic (known internationally as Transnistria) is similar to that of Moldova as a whole, with approximately 90 per cent of the population belonging to the Metropolis of Chișinău and All Moldova[7] (albeit with no parishes of the Metropolis of Bessarabia), its ethnic fabric is significantly different, with only 28.6 per cent Moldovans, and with Russians comprising 29.1 per cent and Ukrainians 22.9 per cent of the population.[8]

       

      Religion-state relations

      Although the law on religious groups adopted by parliament in May 2007 stipulates both the equality of all religions before the law and public authorities (article 15, paragraph 1), and the principle of state non-intervention in religious affairs (article 15, paragraph 2), the same legal act contains a provision highlighting that the state ‘recognises the significant importance and the primordial role of the Christian Orthodox religion and, respectively, of the Orthodox Church of Moldova in the life, history and culture of the people of the Republic of Moldova’ (article 15, paragraph 5).[9] A similar provision exists in the corresponding Transnistrian ‘law’, albeit only mentioning the role of Orthodoxy and not of the Moldovan church.[10] This may reflect the fact that although the Eparchy of Tiraspol and Dubăsari is subordinate to the Metropolis of Chișinău and All Moldova, it is known to have a de facto special status, having been founded as a compromise between the Transnistrian authorities and the Russian Orthodox Church in light of the unrecognised status of the region.[11]

       

      The Metropolis of Chișinău and All Moldova has at times been said to have benefitted from preferential treatment regarding taxation and donations of public property upon which to build churches; allegations which the Moldovan Orthodox Church has consistently denied.[12] The dominant position of the Metropolis of Chișinău and All Moldova is also reflected in its close cooperation with state bodies. Thus, it has concluded several cooperation agreements with institutions such as the Ministry of Labour, Social Protection and Family,[13] the Ministry of Internal Affairs, the Ministry of Defense and the Ministry of Justice. In coordination with the Ministry of Labour, for instance, the Metropolis has developed a network of social services, including day-care centers and shelters within churches and monasteries, while the church also provides spiritual guidance to army personnel and police officers, as well as prison inmates.[14]

       

      According to its website, the Metropolis of Chișinău and All Moldova has specialised departments for religious education, pastoral work in the army and in the sector of internal affairs, youth work, social and charity work, cultural relations, spiritual work in hospitals and pastoral work in prisons.[15] A similar organisational structure exists within the Eparchy of Tiraspol and Dubăsari.[16] The homepage of the Moldovan Orthodox Church also lists six subordinate social-philanthropic institutions, including an orphanage and social centers.[17] It is not church policy to provide information on social work carried out in individual parishes and eparchies.[18] However, the Metropolis highlights the importance of individual parish social and charity work, as well as the need for cooperation with social, health and educational workers in each community.[19]  The media has in the past noted critically that the activity reports of the above-mentioned structures are not published on the official website of the Moldovan Orthodox Church.[20] The Metropolis of Chișinău and All Moldova, while publishing press releases on individual social activities, maintains that it does not wish to praise its acts of charity.[21]

       

      The Metropolis of Bessarabia has not as yet been in a position to conclude cooperation agreements with state institutions, yet it is active in the social field. It channels most of its charity work through the Diaconia Social Mission, which in 2018 had an annual budget of 459.000 euro.[22] Key social projects include support for vulnerable families and single mothers, food and clothing donations, assistance for the integration of orphans, canteens for elderly citizens, children’s and youth camps etc.[23] Notably, Diaconia cooperates with the (small) Roman Catholic community – and Caritas Vienna and Ambrosiana are among the international donors of the organisation.[24] Unlike the Metropolis of Chișinău and All Moldova, which has its own Theological Academy in the capital, most future priests of the Metropolis of Bessarabia study in Romania.[25]

       

      Religion and forced displacement

      The first significant wave of migration in the Republic of Moldova took place in 1992, when, during (March – July) and in the immediate aftermath of the short, yet bloody civil war between Chișinău and Transnistria, approximately 100,000 people fled to third countries and 51,289 were registered as internally displaced persons (IDPs) on territory controlled by the constitutional authorities.[26] A significant proportion of IDPs settled in the capital, where some were provided with housing.[27] However, after the end of hostilities the majority of IDPs returned to the Transnistrian region, with only 200 IDP families remaining on the right bank of the Dniester as of 2012. Furthermore, almost all people who had fled to Ukraine (60,000) also returned to their homes.[28]

       

      The process of mass emigration from the Republic of Moldova started in 1993 against the background of worsening economic conditions. Indeed, by the end of the 1990s, the country’s GDP had dropped to one third of its pre-independence level, and a World Bank study estimated that in 1999 about 80 per cent of the population were living below the poverty line.[29] Destination countries were mainly Russia and, initially to a somewhat lesser extent, European Union (EU) member states. By 2004, the country had lost almost 300,000 residents compared with 1989 figures. The process of emigration subsequently intensified, reaching an annual figure of approximately 50-60,000 persons.[30] In 2018, remittances constituted 16.2 per cent of the country’s GDP; the 11th highest proportion in the world and the third highest among CIS countries.[31] Notably, whereas in the 1990s migration had been largely a male phenomenon, the intensification of the process of migration and especially the possibility of migration to EU countries, where care workers were sought after, led to a ‘feminisation’ of migration.[32] By 2017, the majority of Moldovan emigrants were women.[33] Moreover, Moldovan emigrants have a relatively high level of education, with 28 per cent being university graduates.

       

      The demographic structure of Moldovan emigration has had serious consequences. In a country in which traditionally women were responsible for raising children and caring for elderly relatives, the ‘feminisation’ of migration has generated a wide range of social problems. Furthermore, data provided in 2017 by the Ministry of Education puts the figure of children with one parent abroad at over 77,000.[34] Also, the compound effect of the high level of education of emigrants and the growing number of women leaving the Republic of Moldova has led to staff shortages in the education and healthcare sectors.[35]

       

      Moldovan authorities were unprepared for the challenges associated with managing the consequences of emigration at home, and with systematically engaging with the country’s new diaspora. During the early 1990s, a Department of Migration did exist within the Ministry of Labour and Social Protection, but the lack of efficiency thereof led to the creation of the State Service of Migration in 2001, the priorities of which were the preparation of a legislative framework on migration management, as well as drafting agreements with other countries regulating the status of Moldovan migrant workers.[36] In 2002, the first such document was concluded between the Republic of Moldova and Italy, and by 2006 a total of 19 similar bilateral agreements had been signed.[37] By comparison, until 2001 such agreements had only existed with Russia, Ukraine and Belarus.[38] However, the State Service of Migration was subsequently dissolved and diaspora engagement was – rather strangely – placed under the authority of the Bureau of Interethnic Relations (which is also responsible for national minority policies), before the Bureau for Diaspora Relations was operationalised within the State Chancellery of the Prime Minister in 2013.[39]

       

      The Bureau for Diaspora Relations is responsible for coordinating state policies towards the diaspora. Yet despite this role, it has never truly had exclusive competence in this regard, requiring coordination with several ministries, including the departments responsible for labour and social policy, health, education, foreign affairs and internal affairs.[40] The ‘Diaspora 2025’ National Strategy, adopted in 2016, lists six ministries besides the Bureau for Diaspora Relations as having competencies in drafting and implementing policies related to migration.[41] Institutional volatility and the need for complex processes of coordination between various agencies represent one of the challenges in calibrating policies on diaspora engagement, especially since Moldovan administrative culture does not entail loyal cooperation between state bodies. In fact, different state institutions use different methodologies to determine the number of Moldovans abroad, leading to divergent data sets. Furthermore, there appears to be no systematic coordination between what has been the declared objective of Moldovan diaspora policy, namely fostering the return of emigrant workers, and domestic economic, social and labour policies and strategies. The International Organization for Migration notes, for instance, that there are no national assessments of the effects of emigration on the labour market and only sporadic research into the effects on social security.[42]

       

      A special note should be made regarding the lack of reliable statistics on the Moldovan diaspora. The difficulty in establishing the number of Moldovan migrants abroad has two main reasons. First of all, the vast majority of Moldovan emigrants still maintain official residency status in Moldova, meaning that more approximate methods of calculating their number are necessary. The most recent methodology, which was presented by the National Bureau of Statistics in July 2019, defines an emigrant as a person who over the past 12 months has spent a total of 9 months outside the country, after having spent 9 months over the past 12 months in the Republic of Moldova.[43] Based on this system of determining the population, the ‘realistic’ number of people living in the country was estimated at 2,681,735[44] – and thus almost one million (!) fewer than in 1989. These numbers also offer only a partial picture, since circular migration represents a significant characteristic of Moldovan emigration patterns. For instance, in 2017 about 160,000 people left the Republic of Moldova, while almost 110,000 returned.[45]

       

      A more significant problem is determining the number of Moldovan citizens by country of destination. The main reason for this is the high number of Moldovans who have taken the citizenship of other states. Notably, according to official Romanian statistics, between 2002 and March 30th 2018, 521,025 Moldovan citizens had obtained Romanian citizenship.[46] Since Moldovan citizens cannot work without a permit in the EU and therefore use their Romanian passports when settling in Western Europe, they cannot be statistically separated from Romanian citizens from Romania. Thus, the discrepancies between registered Moldovan citizens and the actual number thereof are quite high. For instance, in 2016 the Italian Ministry of Labour quoted  a figure of about 150,000 Moldovan citizens registered in the country, which is the second most popular destination for Moldovan emigrants, whereas expert estimates put their actual number at almost 240,000. In other countries, the proportion of Moldovans registered as such by the authorities is even lower. In Germany, for instance, the 15,000 Moldovan citizens recorded in 2015 are estimated to represent only between 25 and 30 per cent of their true number, whereas in the United Kingdom about 90 to 95 per cent are in possession of EU passports.[47]

       

      Even outside the EU it is hard to pinpoint the number of Moldovan emigrants. In Russia, which remains the single most important destination country, official data from 2016 provided a figure of 487,911 Moldovan citizens residing in the country.[48] Yet since 2006, when Russia introduced a so-called repatriation program, Moldovan citizens, including those who were not of Russian descent, have made use of this path to emigrate, and once having obtained Russian citizenship no longer appear in the respective statistics. This also holds true of Transnistrians, who have facilitated access to Russian citizenship.[49] Their emigration from the region to Russia therefore does not count as immigration from the point of view of the Russian authorities.

       

      Despite being overwhelmed by the consequences of mass emigration, Moldovan state institutions do not appear to have systematically engaged with religious communities in order to jointly address the social consequences of emigration, both with regard to its impact on domestic affairs, and when it comes to engaging diaspora communities. In fact, the ‘Diaspora 2025’ National Strategy makes no mention of churches at all. This is especially paradoxical, since one stated objective is related to the consolidation of associations of Moldovans abroad, and in many countries, such as Russia, Italy or Portugal, the first such associations were centered around parishes where Moldovan emigrants converged.[50]

       

      Notably, there has not been a systematic, centrally coordinated process of setting up Moldovan Orthodox churches abroad. Rather, individual Moldovan priests settled in Western European countries have over time established new parishes in countries such as Italy, France or Belgium.[51] Only later did the Moldovan Orthodox church start to systematically send priests abroad.[52] For canonical reasons, these cannot be subordinated to the Metropolis of Chișinău and All Moldova, but are included in the structure of the Patriarchal Exarchate in Western Europe, which is under the direct jurisdiction of the Russian Orthodox Church. It is only in Italy that in May 2019 the creation of a Moldovan Vicariate under the authority of said Exarchate was authorised by the Holy Synod of the Russian Orthodox Church, thus placing the 37 Moldovan churches in Italy under the authority of the Moldovan bishop Ambrozie of Bogorodsk for the first time.[53] As for the Metropolis of Bessarabia, its faithful in the diaspora are known to join Romanian parishes established by the Romanian Metropolises abroad, e.g. the Romanian Orthodox Metropolis of Western and Southern Europe or the Metropolis of Germany and Central Europe.[54] To a certain extent, the division of Moldovan Orthodoxy at home is thus reflected in the European diaspora as well, although this should not necessarily be overstated since some Moldovans may visit Romanian churches, which exist in a much higher number of places abroad. By contrast, in Russia Moldovans tend to visit local churches of the Russian Orthodox Church, although the building of the first Romanian-speaking church in the Siberian city of Surgut was blessed by Metropolitan Vladimir of Moldova in 2015.[55] Furthermore, since 2015 a church in Moscow – the Church of the Blessed Virgin Mary – has functioned as the Representation of the Metropolis of Chișinău and All Moldova in Russia.[56]

       

      Moldovan churches in Western Europe play an important role in maintaining the culture and identity of parishioners, although there seems to be no systematic approach to the engagement of the local diaspora, with activities appearing to be the result of the initiatives of the local priest or community. Among the most widespread activities hosted or organised by Moldovan churches are Sunday or parish schools (e.g. in Mestre, Padua, Turin and Parma in Italy or Faro in Portugal), Romanian-language classes (e.g. in Montreuil in France and Padua in Italy), and the celebration of Moldovan holidays (e.g. Independence Day in Faro).[57] In 2015, Moldovan churches in Italy also organised the Week of the Orthodox Diaspora,[58] although this appears to have been a one-off event, whereas the Romanian Orthodox Church introduced the celebration of the Sunday of Romanian migrants on the first Sunday after August 15th in 2009, which is observed by churches both at home and abroad,[59] and thus also by the Metropolis of Bessarabia.

       

      Notably, support for Sunday schools abroad was also included in the programme of the Moldovan government adopted in autumn 2015, with the Bureau for Diaspora Relations sending Romanian-language textbooks to Moldovan associations abroad which provided Romanian classes within the framework of Sunday schools at churches frequented by diaspora citizens.[60] Also, the Bureau for Diaspora Relations, with the financial support of the International Organization for Migration (IOM), has in the past offered grants to associations for so-called Educational Centers, with Moldovan religious communities numbering among the beneficiaries.[61] To a somewhat lesser extent, Moldovan churches also offer social services in order to help migrants adapt to their host country. One example is the church in Montreuil, which offers French classes, as well as other forms of support.[62] However, the social role of Moldovan churches abroad appears to remain limited, with less than 20 per cent of emigrants seeking their church’s help when faced with problems.[63] Paradoxically, in Italy, for instance, Moldovan migrants have appealed to the Catholic Church for support in the social sphere.[64]

       

      While information on the activities of Moldovan churches is not available systematically, it is even more difficult to identify specific measures targeted at those left behind in the Republic of Moldova. The above-mentioned approach of the Metropolis of Chișinău and All Moldova regarding the non-publicising of its social activities impedes more in-depth research in this regard. Nevertheless, since it is church policy to support those in need, it can be assumed that the beneficiaries of its social activities include elderly people left behind by their emigrant children, single mothers left behind by emigrant male partners, children left in the care of elderly relatives or other socially vulnerable categories. The church basically compensates for the ineffectiveness of state institutions, which, especially in rural areas, lack the capacity to respond to the consequences of the mass emigration of working-age adults. At an individual level, parishes abroad have also been involved in the collection of goods to be distributed to vulnerable families at home.

       

      More systematic information is available regarding the Metropolis of Bessarabia, which supports the families of children whose parents have left the country in search for work, leaving their offspring in the care of grandparents (or other relatives).[65] One Diaconia project even focuses on the creation of ‘a mechanism by which all the community actors (the tutelage authority, religious community, the school, social assistance) could work together to provide assistance to parents who plan to work abroad, [including] consulting services to the person who shall be taking care of the child, and inform[ing] children about protection against any form of violence.’[66] At present, about 1,500 children are monitored within the framework of the project. Through its parishes, which number almost 200, the Metropolis of Bessarabia also provides material and spiritual support, as well as psychological counseling, on an individual case basis, through direct contact with the children and the relatives taking care of them in the absence of their parents.[67]

       

      A final mention should be made of the fact that because of the dire socio-economic situation, the Republic of Moldova has not been on the receiving end of migration. According to official information, in 2014 and 2015, a total of 257 Ukrainians and 116 Syrians claimed asylum in the country.[68] Moreover, among the mixed Syrian-Moldovan families that repatriated due to the conflict in the Middle East, the majority subsequently left the Republic of Moldova for Western European countries.[69] This did not prevent the issue of a perceived threat of Muslim immigration from being misused during electoral campaigns for the presidential election (2016) and the local election in Chișinău (2018), with fake news being actively promoted by certain segments of the media, including the possibility of 30,000 Syrian immigrants entering the country should the opposition candidate Maia Sandu become head of state. This approach was possible given the latent Islamophobia in a country in which at least certain segments of the Orthodox Church had protested against the registration of the Islamic League in 2011.[70]

       

      Policy perspectives

      Given the impact of emigration as well as the important role Orthodoxy plays in Moldovan society, a case could be made for a more specific partnership between state institutions and both Orthodox churches regarding both diaspora engagement as well as managing the needs of the people affected by emigration at home. A more systematic division of labour, enshrined or at least included as an option in a future legal framework on migration management, could generate synergy effects especially with a view to conserving the culture and identity of Moldovans abroad, including in particular knowledge of the Romanian language and making use of the expanding network of Moldovan religious communities in the diaspora. It would also be of great use to identify parishes of the Romanian Orthodox Church with significant numbers of believers from the Republic of Moldova. This network could also be a partner of the Moldovan state in providing social assistance for citizens abroad. In order to develop optimal policies, the collection of more systematic information on activities already carried out by diaspora communities centred around churches abroad appears essential.

       

      At home, the collection of systematic information on relatives of emigrant citizens left behind is essential. The fact that different institutions provide sometimes significantly different numbers impedes the development of a holistic approach regarding the social needs of the people most affected by emigration. In this sphere it may also be useful to establish, a more specific division of labour between state institutions and religious entities, possibly based on the precedent of existing cooperation agreements between the Moldovan church and state ministries. Furthermore, there should be a more inclusive approach on the part of the Moldovan state towards engaging systematically with other religious communities providing social services, including in particular the Metropolis of Bessarabia, which has a wide-ranging network of projects but without state support, as well as other smaller religious groups active in the Republic of Moldova. Although the latter represent only a small fraction of the country’s population, they do provide social services as well and should be encouraged to share their expertise and best practices. Given the past privileged relationship with the Metropolis of Chișinău and All Moldova, the extent to which the current or future Moldovan authorities would be inclined towards a more inclusive approach in this regard remains to be seen, and will depend on the geopolitical orientation shaping government policies regarding its general approach to religious communities in the country.

       

      Andrei Avram is Programme Coordinator at the Representative Office of the Konrad-Adenauer-Stiftung (KAS) in Romania, based in Bucharest. He also supports the Representative Office in the Republic of Moldova, and in the past served as an advisor with the Romanian Ministry of Foreign Affairs and the Moldovan Ministry of Internal Affairs. His publications include ‘Fragmentation, Fluidity and Personalization: Remarks On Shifts in the Pro-European Party Spectrum in the Republic of Moldova After 2014, Modelling the New Europe. An On-line Journal, 2017 (issue no. 23, pp. 31-44) and, with Martin Sieg, ‘Ambivalenz und innenpolitische Brüche: Die rumänische Europapolitik während der EU-Ratspräsidentschaft’, 2019 (Deutsch-Französischer Zukunftsdialog Working Paper, https://www.zukunftsdialog.eu/2019/06/21/ambivalenz-und-innenpolitische-brueche-die-rumaenische-europapolitik-waehrend-der-eu-ratspraesidentschaft/). He is also the author of ‘Orthodox churches in Moldova’ in Lucian N. Leustean (ed.), Eastern Christianity and Politics in the Twenty-First Century, London: Routledge, 2014, pp. 402-425.

       

      Cover photo: ‘Noul Neamț Monastery, Chiţcani, December 2008’. Copyright: Andrei Avram

       

      [1] Unless otherwise specified, figures regarding the Republic of Moldova refer to the territory controlled by the central government in Chișinău and do not include the breakaway region of Transnistria, which is referred to separately; ‘Population with usual residence in Republic of Moldova, by sex and age groups, at the beginning of 2019’, National Bureau of Statistics of the Republic of Moldova, available at http://statistica.gov.md/newsview.php?l=en&id= 6416&idc=168. All websites were accessed on 20 October 2019.

      [2] Alla Ostavnaia, Cartografierea diasporei din Transnistria [= Ciclul de studii: Cartografierea diasporei, IV] (Mapping diaspora in Transnistria), Chișinău: Organizaţia Internaţională pentru Migraţie, Misiunea în Moldova, 2017, 18, available at https://www.iom.md/sites/default/files/publications/docs/Raport%20ROM.pdf

      [3] Eduard Ţugui, Geopolitica ortodoxiei şi relația stat-biserică în Republica Moldova [= Policy Brief 6] (Geopolitics of Orthodoxy and church-state relationship in the Republic of Moldova), Chișinău: IDIS “Viitorul” and Friedrich-Ebert-Stiftung, 2011, 3, http://www.viitorul.org/files/Policy%20Brief6%20Cult.pdf.  For an overview of the Weltanschauung of the two main Orthodox churches in the Republic of Moldova, see Andrei Avram, ‘Orthodox Churches in Moldova’ in Lucian N. Leustean (ed.), Eastern Christianity and Politics in the Twenty-First Century, London: Routledge, 2014, pp. 402-425.

      [4] A complete overview of the census results can be found at http://recensamant.statistica.md/en

      [5] Institutul de Politici Publice, Barometrul de Opinie Publică. Republica Moldova, ianuarie 2019 (Barometer of Public Opinion. Republic of Moldova, January 2019), Chișinău: Institutul de Politici Publice, 2019, 78, http://ipp.md/wp-content/uploads/2019/02/BOP_02.2019-new.pdf

      [6] Institutul de Politici Publice, Barometrul de Opinie Publică din Moldova, noiembrie 2003 (Barometer of Public Opinion in Moldova, November 2003), Chișinău: Institutul de Politici Publice, 2003, 91, http://ipp.md/old/public/files/Barometru/2003/bop_final.zip, and Institutul de Politici Publice, Barometrul Opiniei Publice. Republica Moldova, octombrie-noiembrie 2014 (Barometer of Public Opinion. Republic of Moldova, October-November 2014), Chișinău: Institutul de Politici Publice, 2014, 82, http://ipp.md/old/public/files/ Barometru/Brosura_BOP_11.2014_prima_parte-r.pdf

      [7] Ivan Suvorov, ‘Papskij vizit (Papal visit), newspmr.com press agency, May 5th 2017, http://newspmr.com/novosti-pmr/zakonodatelstvo/16166

      [8] Ivan Tynjaev, ‘Perepis’ naselenija PMR’ (Census of the population of PMR), newspmr.com press agency, March 9th 2017, available at http://newspmr.com/novosti-pmr/obshhestvo/15927

      [9] The full version of the law (in Romanian) is available at http://lex.justice.md/viewdoc.php?action=view &view =doc&id=324889&lang=1

      [10] The full version of the law (in Russian) is available at http://www.vspmr.org/file.xp?file=58405

      [11] Tatiana Cojocari, ‘Noi gândim în rusă, visăm în rusă’. Demitizarea proiectului de reintegrare a Transnistriei’ (`We think in Russian, dream in Russian`. The demystification of the project of Transnistria’s reintegration) [= LARICS Analysis], Tiraspol, 2017, https://larics.ro/noi-gandim-rusa-visam-rusa-demitizarea-proiectul-de-reintegrare-transnistriei/

      [12] Consiliul pentru Drepturile Omului, Raport al raportorului special pentru problemele minorităților, realizat în timpul misiunii ei în Republica Moldova (Report of the special rapporteur on minority issues, drafted during her mission in the Republic of Moldova), 2016, 9, https://www.undp.org/content/dam/unct/moldova/docs/pub/Raport%20al%20raportorului%20special%20pentru%20problemele%20minorit%c4%83%c8%9bilor,%20realizat%20%c3%aen%20timpul%20misiunii%20ei%20%c3%aen%20Republica%20Moldova.pdf

      [13] Throughout the text, the names of ministries may differ, since they are referred to by their official designation at a particular moment in time.

      [14] US Department of State, Moldova 2018 International Religious Freedom Report, Washington, DC: U.S. Department of State, 2019, 11-12, https://www.state.gov/wp-content/uploads/2019/05/MOLDOVA-2018-INTERNATIONAL-RELIGIOUS-FREEDOM-REPORT.pdf

      [15] ‘Sectoare Sinodale’, Mitropolia Chișinăului și a Întregii Moldove (Synodal Sectors, Metropolis of Chișinău and All Moldova), available at https://mitropolia.md/sectoare-sinodale/

      [16] ‘Eparxal’nye otdely, komissii i sovety,’ Tiraspol’skaja-Dubossarskaja Eparxija (Eparchial departments, commissions and councils, Eparchy of Tiraspol and Dubăsari), available at http://www.diocese-tiras.org/page.php?id=77

      [17] ‘Activitate socială’, Mitropolia Chișinăului și a Întregii Moldove (Social activity, Metropolis of Chișinău and All Moldova), available at https://mitropolia.md/activitate-sociala/

      [18] This is explicitly mentioned in the press release regarding the presentation of the yearly report of the Synodal Sector for Social Assistance and Charity from December 2016. See: Sectorul Sinodal Asistenţă Socială şi Caritate, ‘Sectorul Sinodal Asistenţă Socială şi Caritate a prezentat Raportul de Activitate pe anul 2016’ (Synodal Sector for Social Assistance and Charity, ‘The Synodal Sector for Social Assistance and Charity presented its Activity Report for the year 2016’), Metropolis of Chișinău and All Moldova, 22 December 2016, https://mitropolia.md/sectorul-sinodal-asistenta-sociala-si-caritate-a-prezentat-raportul-de-activitate-pe-anul-2016/

      [19] Sectorul Sinodal Asistenţă Socială şi Caritate, ‘Şedinţa de lucru a Sectorului Sinodal Asistenţă Socială şi Caritate’ (Synodal Sector for Social Assistance and Charity, ‘Working meeting of the Synodal Sector for Social Assistance and Charity’), Metropolis of Chișinău and All Moldova, June 22nd 2016, https://mitropolia.md/sedinta-de-lucru-a-sectorului-sinodal-asistenta-sociala-si-caritate/

      [20] Ana Gherciu, ‘Religie vs. activitate socială. Cere și ți se va da’ (Religion vs. social activity. Ask and you shall receive), Timpul (The Times), 3 November 2014, https://www.timpul.md/articol/religie-vs–activitate-sociala–cere-i-i-se-va-da-65465.html

      [21] Sectorul Sinodal Asistenţă Socială şi Caritate, ‘Raportul’ (Synodal Sector for Social Assistance and Charity, ‘Report’).

      [22] US Department of State, Moldova 2018 Report, 12; Misiunea Socială “Diaconia” a Mitropoliei Basarabiei, Asistăm cu drag față de aproapele. Raport anual 2018  (We assist with love for our neighbour. Annual report 2018), Chișinău: Misiunea Socială “Diaconia” a Mitropoliei Basarabiei, 33, https://www.diaconia.md/public/files/Diaconia_Raport_2018.pdf

      [23] Misiunea ‘Diaconia’, Asistăm (We assist).

      [24] Interviews with an Orthodox Church official and a Roman Catholic official, Chișinău, February, 2019; Misiunea ‘Diaconia’, Asistăm (We assist), 21.

      [25] Interview with an Orthodox Church official, Chișinău, February, 2019.

      [26] Valeriu Moșneaga, Asylum-seekers, refugees and displaced persons in Moldova: Problems of recognition, social protection and integration [= CARIM-East Explanatory Note 13/103] (European University Institute and Robert Schuman Centre for Advanced Studies, 2013), 1, https://cadmus.eui.eu/bitstream/handle/1814/62725/Explanatory % 20Note_2013-103.pdf?sequence=1

      [27] Interview with an Orthodox Church official, Chișinău, February, 2019.

      [28] Moșneaga, Asylum-seekers, 1.

      [29] Ludmila Roșca, ‘Integrarea socială a migranților prin cunoaștere și comunicare. Abordare holistă,’ (‘The social integration of migrants through knowledge and communication. A holistic approach’) Relații Internaționale Plus, 2017, 2 (12), pp. 52-53.

      [30] Roșca, ‘Integrarea’ (The integration), 52.

      [31] The full dataset is available at https://data.worldbank.org/indicator/BX.TRF.PWKR.DT.GD.ZS?most_ recent_value_desc=false.

      [32] Elena Vaculovschi and Dorin Vaculovschi, ‘Aspecte de gen ale migrației de muncă din Republica Moldova’ (Gender aspects of work migration from the Republic of Moldova), Administrarea Publică, 2018, 1 (97), pp. 94-97.

      [33] United Nations, Department of Economic and Social Affairs, Population Division, International Migration Report 2017 (United Nations: New York, 2017), 9, https://www.un.org/en/development/desa/population/migration/ publications/migrationreport/docs/MigrationReport2017.pdf

      [34] Ministerul Afacerilor Interne al Republicii Moldova. Biroul Migrație și Azil, Compendiul Statistic al Profilului Migrațional Extins al Republicii Moldova pentru anii 2015-2017 (Statistical Compendium of the Extended Migration Profile of the Republic of Moldova for the years 2015 – 2017), Chișinău: Ministerul Afacerilor Interne, 2018, 31, http://bma.gov.md/sites/default/files/sites/default/files/atasamente/comunicate/compendiul_statistic_al_pme_pentru_anii_2015-2017.pdf

      [35] Nelly Filip and Natalia Coșelev, ‘Migrația ca problemă globală și națională’ (Migration as a global and national issue) in Grigore Belostecinic et al. (eds.) ‘Culegere de articole selective ale Conferinţei Ştiinţifice Internaţionale „Competitivitatea şi Inovarea în Economia Cunoaşterii’ (Collection of selected articles of the International Scientifc Conference Competitivity and Innovation in the Knowledge Economy’) Chișinău: Academia de Științe Economice a Moldovei, 2017, 259.

      [36] Ion Loghin, Republica Moldova și fenomenul migrației în contextul extinderii UE (The Republic of Moldova and the phenomenon of migration in the context of EU enlargement), Chișinău: Departamentul Migrațiune, 2003, 2, http://irp.md/uploads/1195738280.pdf

      [37] Cristina Haruța, ‘Relația statului de origine cu migranții. O scurtă analiză a unor instrumente de politică publică din Republica Moldova’ (The relationship of the state of origin with migrants. A short analysis of some public policy instruments in the Republic of Moldova), Revista Transilvană de Științe Administrative, 2017, 1 (40), p. 28.

      [38] Loghin, Republica Moldova și fenomenul migrației (The Republic of Moldova and the phenomenon of migration), 2.

      [39] Haruța, ‘Relația statului de origine cu migranții’ (The relationship of the state of origin with migrants), 37.

      [40] Ibid, p. 28.

      [41] The full text of the Strategy (in Romanian) is available at http://lex.justice.md/index.php?action=view& view =doc&lang=1&id=363576

      [42] International Organization for Migration, Migration Governance Snapshot: The Republic of Moldova (2018), 4, https://www.iom.md/sites/default/files/publications/docs/Migration%20Governance%20Snapshot%20The%20Republic%20of%20Moldova.pdf

      [43] Biroul Național de Statistică al Republicii Moldova, Notă metodologică privind estimarea numărului populației cu reședință obișnuită pentru perioada 2014-2019 (Methodological note regarding the estimate of the population with usual residence for the period 2014 – 2019), Chișinău: Biroul Național de Statistică al Republicii Moldova, 2019, 1, http://statistica.gov.md/public/files/ComPresa/Populatia/2018/Nota_metodologica_pop_resedinta_obisnuita.pdf

      [44] ‘Population with usual residence in Republic of Moldova, by sex and age group, at the beginning of 2019’, National Bureau of Statistics of the Republic of Moldova, available at http://statistica.gov.md/newsview.php?l=en&id= 6416&idc=168

      [45] The latter number also includes foreigners establishing residence in the Republic of Moldova. However, in 2017 only 3,712 foreign citizens were registered as having immigrated to the country. See: Ministerul Afacerilor Interne, Compendiul Statistic (Statistical Compendium), 15.

      [46] Rodica Malic, ‘FALS: Numărul moldovenilor care solicită cetățenie română este într-o continuă scădere; doar 51 de cazuri în 2016’ (FAKE: The number of Moldovans who request Romanian citizenship is in continuous decline; only 51 cases in 2016), stopfals.md news portal, April 13th 2018, https://stopfals.md/ro/article/fals-numarul-moldovenilor-care-solicita-cetatenie-romana-este-intr-o-continua-scadere-doar-51-de-cazuri-in-2016-179997

      [47] Valeriu Moșneaga, Cartografierea diasporei moldovenești din Germania, Marea Britanie, Israel, Italia, Portugalia și Rusia (Mapping Moldovan diaspora in Germany, Great Britain, Israel, Italy, Portugal and Russia) [Ciclul de studii: Cartografierea diasporei, III], Chișinău: Organizaţia Internaţională pentru Migraţiune, Misiunea în Moldova, 2017, 49-50, 56, https://www.iom.md/sites/default/files/publications/docs/Raport%20ROM.pdf

      [48] Moșneaga, Cartografierea (Mapping), 45.

      [49] Ostavnaia, Cartografierea diasporei (Mapping the diaspora), 19.

      [50] Moșneaga, Cartografierea (Mapping), 127.

      [51] Interview with a think tank official, Chișinău, February, 2019.

      [52] Metropolitan Vladimir, ‘Interviul acordat de Mitropolitul Vladimir al Chişinăului şi al Întregii Moldove portalului ortodox ‘Pravoslavie i mir’ (Interview granted by Metropolitan Vladimir of Chișinău and All Moldova to the Orthodox portal ‘Pravoslavie i mir’), interview by Maria Seniciukova, Pravoslavie i mir (translated into Romanian and published on mitropolia.md), April 14th 2011, https://mitropolia.md/interviul-acordat-de-mitropolitul-vladimir-al-chisinaului-si-al-intregii-moldove-portalului-ortodox-%D0%BF%D1%80%D0%B0%D0%B2%D0%BE%D1%81%D0%BB%D0%B0%D0%B2%D0%B8%D0%B5-%D0%B8-%D0%BC%D0%B8%D1%80/.

      [53] ‘Vikarij Patriaršego ekzarxa Zapadnoj Evropy budet okormlyat’ moldavojazyčnuju pastvu v Italii’ (A vicar of the Patriarchal Exarchate in Western Europe will take care of the Moldovan-speaking flock in Italy), patriarchia.ru press release, May 30th 2019, http://www.patriarchia.ru/db/text/5444501.html

      [54] Official communication from the Metropolis of Bessarabia, in possession of the author, September 2019.

      [55] Interview with a think tank official, Chișinău, February, 2019; Biroul Relații cu Diaspora, ‘Diaspora moldovenească din Surgut, Federația Rusă’ (The Moldovan diaspora in Surgut, Russian Federation), Moldova de oriunde, no. 2 (December 2016), 67.

      [56] ‘Istoričeskaja spravka’, Patriaršee podvor’e. Predstavitel’stvo Kishinevsko Kišinevsko- Moldavskoj pri Patriarxe Moskovskom i Vseja Rusi’, (Patriarchal compound. Representation of the Chisinau-Moldavian Metropolis at the Patriarch of Moscow and All Russia), available at http://www.vvedenievbarashah.ru/o-khrame/istoricheskaya-spravka

      [57] Examples of activities carried out by Moldovan Sunday schools in Italy can be found at: https://brd.gov.md/ sites/default/files/document/attachments/02_impactul_activitatii_scolilor_duminicale_in_italia_aliona_purci_0.pdf. Examples of activities carried out by Moldovan churches in Western Europe can be found, inter alia, at https://brd.gov.md/sites/default/files/pro_diaspora_kids_2016.pdf

      [58] The full programme of the event (in Romanian) can be found at http://piacenza.cerkov.ru/2015/11/03/saptamana-diasporei-ortodoxe-a-republicii-moldova-in-italia/#

      [59] Gheorghe Anghel, ‘Duminica migranților români’ (Sunday of Romanian migrants), Basilica Press Agency, August 19th 2018, https://basilica.ro/duminica-migrantilor-romani-3/

      [60] Official communication of the Bureau for Diaspora Relations to the State Chancellery of the Republic of Moldova, 26 May 2015, https://gov.md/sites/default/files/biroul_pentru_relatii_cu_diaspora.pdf

      [61] ‘Câștigătorii granturilor de 3500 $ pentru Centrele Educaționale din Diasporă’ (The winners of 3500 $ grants for Educational Centres in Diaspora), Biroul Relații cu Diaspora, available at https://brd.gov.md/ro/content/castigatorii-granturilor-de-3500-pentru-centrele-educationale-din-diaspora

      [62] Valeriu Moșneaga, Cartografierea diasporei moldovenești în Italia, Portugalia, Franța și Regatul Unit al Marii Britanii  (Mapping the Moldovan diaspora in Italy, Portugal, France and the United Kingdom of Great Britain) [Ciclul de studii: Cartografierea diasporei moldovenești, II], Chișinău: Organizaţia Internaţională pentru Migraţiune, Misiunea în Moldova, 2017, 102-103, available at https://brd.gov.md/sites/default/files/document/attachments/ 01_cartografierea_diasporei_moldovenesti_in_4_tari_ue_rom.pdf.

      [63] Moșneaga, Cartografierea diasporei (Mapping the diaspora), 35.

      [64] Ibid, 78.

      [65] Interview with an Orthodox Church official, Chișinău, February, 2019.

      [66] Misiunea “Diaconia”, Asistăm (We assist), 13.

      [67] Official communication from the Metropolis of Bessarabia, in possession of the author, September 2019.

      [68] Ministerul Afacerilor Interne al Republicii Moldova. Biroul Migrație și Azil, Compendiul Statistic al Profilului Migrațional Extins al Republicii Moldova pentru anii 2014-2016 (Statistical Compendium of the Extended Migration Profile of the Republic of Moldova for the years 2014 – 2016), Chișinău: Ministerul Afacerilor Interne, 2017, 22, available at http://bma.gov.md/sites/default/files/media/cs_pme_2017.pdf

      [69] Interview with a Muslim community official, Chișinău, February, 2019.

      [70] Ibid. Other website resources: http://statistica.gov.md, National Bureau of Statistics of the Republic of Moldova; http://brd.gov.md, Bureau for Diaspora Relations ; http://bma.gov.md Bureau for Migration and Asylum of the Ministry of Internal Affairs of the Republic of Moldova; http://www.mitropolia.md, Metropolis of Chișinău and All Moldova; http://www.diaconia.md,  Diaconia Social Mission of the Metropolis of Bessarabia.

      Footnotes
        Related Articles

        Religion and Forced Displacement in Russia

        Article by Roman Lunkin

        Religion and Forced Displacement in Russia

        Introduction

        The Russian Federation is a unique example of a country where changes in society’s cultural atmosphere and religious consciousness depended more on forced displacement than on inner natural changes. The specifics of the religious situation in Russia include the combination of two historical factors: 1) the unprecedented migration waves that affected the territory of the present-day Russian Federation during the twentieth century, both before and after the revolution of 1917, and 2) the anti-religious campaigns that were more devastating on Russian territory than in the other republics of the Soviet Union.

         

        Waves of forced migration, the deportation of entire nations under Stalin, and the migration and emigration of the 1990s all directly affected the religious landscape of Russia. First of all, the ethnic composition of many faiths has changed. For example, the ethnic composition of the Lutheran and Catholic communities changed and became more Russian. Whereas at the beginning of the 20th century it was mainly the German, Polish and Finnish populations that identified as Lutheran and Catholic, from the 1990s ethnic Russians came to make up a larger proportion of adherents to these groups, because of conversions due to the weakness of Orthodoxy, the emigration of Germans, decreasing numbers of Poles and Finns, and, in general, because of the growing interest of Russians in other confessions.

         

        During the Soviet period, all faiths were under pressure due to the state’s anti-religious policy. However, the period after perestroika and especially the 1990s was a time of religious growth, and it became evident that the Russian Orthodox Church had lost its monopoly position. One of the manifestations of the new social role of Christian churches in civil society was their active work with immigrants (refugees and labour migrants). As in the European Union during the immigration crisis of 2015-2018, the position of Russian churches regarding immigrants strengthened their role in the public space and in politics, and spurred the development of their social work.

         

        Religion, ethnicity and population

        According to the preamble of the Federal Law on the Freedom of Consciousness and Religious Associations (1997), the state recognises the historical significance of Orthodox Christianity in Russian history and culture, and gives special respect to Christianity and certain other religions, namely Islam, Judaism and Buddhism. The Russian authorities divide ll faiths into ‘traditional’ and ‘nontraditional’.[1] This concept, while absent from the Russian Law on Religious Freedom, has been advanced by the Russian Orthodox Church and Patriarch Kirill of Moscow and all Rus’ since 2009. Orthodox Christianity, Islam, Judaism, and Buddhism are deemed ‘traditional religions’, while even Old Believers, Catholics, various Protestant denominations, and many others are not.

         

        The concept of traditional religions not only pits worshippers against each other, it also ignores the religious diversity of Russia. Today there are between five and 15 million practicing Orthodox believers in Russia, ten million Muslims, three million Protestants, 500,000 Buddhists, 200,000 Jews, 150,000 Jehovah’s Witnesses (their organisation was recognised as extremist and banned in 2017), 100,000 Hindus, and 100,000 followers of other religious faiths (e.g., there are about 10,000 Mormons in Russia).[2] Thus, Russia corresponds with the average European level of religiosity among its population, with about 20 per cent participating to some degree in the activity of religious organisations in a country of more than 140 million inhabitants.[3]

         

        The ROC has laid claim to the exclusive right to a close relationship with the government, and accuses Catholics and Protestants of proselytising in the canonical territory that it considers its own. According to the Russian Ministry of Justice, ROC organisations are the most numerous in the country: among a total of 31,473 registered religious organisations, there are 19,471 different ROC organisations (dioceses, monasteries and communities), 3479 Protestant and 5340 Muslim organisations.[4] However, field research published by the Keston Institute in 2010s shows that Protestants and Muslims may be twice as numerous as the official figures suggest.[5] For example, evangelicals are now the second largest Christian denomination in Russia after Orthodox Christians in terms of the numbers of practicing believers and presence throughout the country (five to 15 million Orthodox and three million Evangelicals).[6] In fact, in many regions of Siberia and the Far East, the number of Protestant communities and active parishioners is higher than the number of practicing Orthodox believers.

         

        The concept of ‘traditional religions’ is based on the fact that each ethnic group has its own culture and its own religion, but this statement contradicts the ethnic composition of modern religious organisations. In Russia, parishioners of the Russian Orthodox Church are mainly ethnic Russians, although Ukrainians and Belarussians, fellow Slavic peoples, also tend to follow Eastern Orthodoxy. At the same time, there are also other ,indigenous peoples of Russia that are historically Orthodox (some coming to the faith in the Middle Ages, others in the 19th century). An important factor is that the head of the Russian Orthodox Church, Patriarch Kirill, regularly declares that Russian Orthodoxy is a multinational faith, and is not limited only to Russia, but also includes churches in Ukraine, Moldova, Belarus, the Baltic countries, Orthodox in Central Asia, Western Europe, the USA, Japan, Southeast Asia and Latin America.

         

        Consequently, the Russian Orthodox Church cannot declare itself to be either the only religion of ethnic Russians, or exclusively a religion for ethnic Russians. The Russian Orthodox Church adapted itself to the concept of the ‘Russian world’ after the outbreak of the Russia-Ukraine crisis in 2014 due to the extreme politicisation of this term that became associated with ‘Russian aggression’ in Ukraine.[7]

         

        Religionstate relations

        After the collapse of the Soviet Union in 1991, Russian legislation on religion was gradually tightened. Until 1997, there was a law on the freedom of conscience, which was adopted under Mikhail Gorbachev in 1990. Article 5 of this law proclaimed the separation of the church (religious organisations) from the state, and that the ‘state doesn’t interfere in the activity of the religious organisations’, ‘the state doesn’t finance religious organisations and the activity for the propaganda of atheism’. Article 8 gives permission for the activity of every religious community without registration.[8] There were no significant restrictions on the registration and missionary activities of religious associations. They could exist in two forms, either as a registered organisation or as a religious group that could operate freely without registration. In 1997, a new version of the law on the freedom of conscience was adopted, which proclaimed a special respect for the four traditional religions (Orthodoxy, Islam, Judaism and Buddhism) and introduced a moratorium on new religious organisations, which could henceforth receive full rights as a legal entity only 15 years after their registration as a community. However, most of the new religions (Holy Spirit Association for the Unification of World Christianity, Falun Gong, Mormons, etc.) had already registered in the early 1990s. In addition, numerous new local branches of established Protestant communities circumvented this issue by claiming registration within the framework of their central organisation, and thus acquired the rights of a legal entity without delay.

         

        The legislation was furthered tightened with the adoption in 2016 of a package of laws, better known as Yarovaya Law (the official name: The Federal Law of July 6th 2016 no. 374-FZ ‘On amendments to Federal Law ‘On countering with terrorism’ and other legal acts of the Russian Federation in the parts that constitutes the additional measures in countering terrorism and providing societal security’). The regulation of missionary activity (with ‘mission’ defined in the broadest of terms) and penalties for religious organisations preaching in public places without permission were introduced. Religious groups were henceforth obliged to provide information about themselves to local authorities, which has become a form of quasi-registration.

         

        Anti-extremist legislation is also directly related to religious policy in Russia. The law on countering extremist activity was adopted in 2002. It contains the broadest possible definition of extremist activity, allowing law enforcement agencies to apply this law to almost any religious movement. Most of all, this law has affected Muslim communities and movements (the Hizb-ut-Tahrir movement, the followers of Said Nursi, etc. are prohibited on the territory of Russia). In 2017, all organisations of Jehovah’s Witnesses were banned under this law, and many of their books and magazines, along with many Islamic ones, were included in the Federal List of Extremist Materials which is available on the website of the Ministry of Justice.[9] The reason for the prohibition of Jehovah’s Witnesses is that they proclaim their religion to be true and criticise representatives of other faiths. The decision to ban them and confiscate their property was an act of intimidation against all other non-Orthodox churches.

         

        The social partnership between ‘traditional religions’ and the state was supported in 2009 by President Dmitry Medvedev, who oversaw the introduction of military chaplains in the army, courses on the basics of different religions in schools, and the approval of the discipline of theology in higher education. 2010 saw the adoption of the law on the transfer of religious property to religious organisations, according to which churches can demand the transfer of ownership or use of buildings that were previously (mainly before the 1917 revolution) used for religious purpose; not only for worship, but also as outbuildings in monasteries. The ROC was the main beneficiary of these initiatives. The most successful projects implemented were the introduction of modules about Russia’s ‘traditional religions’ in state schools, the introduction of theology as an academic programme in universities, as well as the large-scale restitution of property to the ROC.[10]

         

        Religion and forced displacement

        There were waves of the Christian migration from outside Russia, such as, firstly, the Lutherans that became the part of Russian society in the 16th century and, secondly, the evangelical groups from Germany that arrived in Russia from the end of the 18th century. The phenomenon of emigration touched the lives of many in Russia from the beginning of the twentieth century. Members of Russian evangelical sects and Old Believers emigrated to Canada, Latin America, and the USA until the late 1980s. The third type of the migration were Stalin’s deportations to Central Asia. The main focus of this study is the impact of these migratory waves on Russian Orthodoxy, which experienced several types of change.

         

         Table 1. Number of immigrants. Total number of people living in a country or union republic in which they were not born, by year.[11]

         

        Table 2. Migration waves in Russia in 1991-2016[12]

         

        The first change concerns the fragmentation of Orthodoxy into official Orthodoxy and Orthodoxy of the Old Rite (Old Believers that separated from official Orthodoxy in the 17th century), which periodically caused waves of migrations from the end of the 17th century to the beginning of the 20th century because of the persecution of the ‘old faith’. Old Believers fled to Moldova, Romania, Poland, and, within Russia, to Siberia and the Far East. Many Old Believers came to China and Latin America, whence they fled from communist China.[13] On January 9th 2018, the Fond podderzhki i sodeistviya staroobryadchestvu ‘Pravda Russkaya’ (Foundation of support and promotion of the Old Rite ‘Russian Truth’) was established.[14] The establishment of this foundation was also undertaken with the support of the authorities. Through this foundation, the authorities intend to actively help Old Believers in Russia. There is also a programme for the resettlement of Old Believers from Latin America and, if desired, from Australia and Canada, on preferential terms in Siberia and the Far East. About 130 families have already moved to the Far East, while several families from Latin America have been granted Russian citizenship by President Vladimir Putin. The appeal to Old Believers has become a symbol of ‘return to the roots’, but an alternative to the ROC.

         

        Secondly, the migration waves deprived official Orthodoxy of human and intellectual strength. During the Soviet persecutions after 1917, the best priests, theologians, and the most active believers were killed or left the country. They settled in France, to a lesser extent in other European countries and in the United States. In 1943, a war-time initiative under Stalin  to raise patriotic spirits lead to the revival of the former state church of the Russian Empire but as the Moscow Patriarchate, whose activity was necessarily overseen by Stalin and controlled by the Soviet state. Furthermore, during the Soviet period, the Russian Church did not have the right to conduct social projects or to help people publicly in other ways, and Sunday schools were also prohibited.

         

        The Russian Revolution of 1917 brought about a division in Russian Orthodoxy as members of the ‘White’ movement, including intellectuals, emigrated from ‘red’ Bolshevik Russia. The Russian diaspora established the Russian Orthodox Church Abroad that remained an irreconcilable critic of Soviet Russia.[15] The Russian Orthodox Church Abroad unified with the Moscow Patriarchate (MP) in 2007, and most communities of the Russian Archdiocese of the parishes of Russian tradition (about 80 parishes in France, Britain, Germany and Italy) entered the structure of the MP in 2019. This was a key event in the restoration of the Russian World, which, in the view of the ROC, refers to the spiritual identity community including Russia itself and the Russian diaspora abroad. The spiritual and cultural (and canonical after the above-mentioned reunifications) ties with Orthodox of Russian tradition objectively help the Moscow Patriarchate to overcome the Soviet legacy and build church democracy from the inside.

         

        Thirdly, migration, deportations and Soviet atheist policies dramatically changed the ethnic character of Christianity, and showed both the ROC and Russian society as a whole that Russians could be Christians outside the framework of the Moscow Patriarchate. Before the 1917 revolution, non-Orthodox Christian churches were virtually inaccessible to the Russian population. At the moment of the collapse of the USSR, Lutherans and Catholics in Russia existed as separate disparate communities in Siberia. The deportations of the Stalin period became a consistent element of national policy, as did the ‘preventive deportations’ during WWII period. About 2.75 million people (Germans, Finns, Greeks, Romanians, Crimean Tatars, Kalmyks and others suspected of collaboration or collaboration with the Nazi army) were deported during and after WWII.[16] Although the Lutheran and Catholic communities were formally revived in the early 1990s on the basis of Polish or German cultural societies, or by gathering people with Polish, Lithuanian, etc. roots, these churches quickly became predominantly Russian in terms of the ethnicity of their parishioners. German Lutheranism was also negatively affected by the mass migration of Russian Germans to Germany in the 1990s (about 500,000 Russian Germans and 25,000 Pentecostalists emigrated),[17] so that by the early 2000s the church in Russia was in deep crisis. The beginning of 1990s and early 2000s became the heyday of the evangelical movement throughout Russia, despite the continued emigration of pastors and their families. Many Christian denominations or movements that were only for foreign citizens before 1917, such as the Salvation Army, the Reformed Church and the Methodist Church, disappeared in Soviet times and were revived as Russian churches in the 1990s. The religious boom of 1990s also saw the immigration to Russia of thousands of Ukrainian evangelical missionaries who became Russian citizens, (unlike the evangelists from the USA who mainly left Russia) and came to represent the majority of the pastors of the big Protestant churches in Russia.

         

         Table 3. Selected ethnicities and Christian churches in Russia[18]

         

        Social work among various categories of migrants has become a clear manifestation of the internal development of the Russian Orthodox Church and the need to be more active in a competitive environment among churches that offer their own interpretations of ‘Russian patriotism’, detracting from the monopoly aspired to the Moscow Patriarchate. The evolution of the worldview of the Russian Orthodox Church has led to a convergence in the views of the Moscow Patriarchate and the Catholic Church on the problems of migration and adaptation, which are generally common to all categories of immigrants (both churches cooperated in helping Christians in the Middle East and helping immigrants integrate in Russia and the EU). In 2016, a joint Orthodox-Catholic humanitarian mission with the support of the Catholic Foundation ‘Kirche in Not’ visited Syria and Lebanon, and in 2017 the head of the Department of External Relations of the ROC, Metropolitan Hilarion of Volokolamsk, accompanied the humanitarian mission in Lebanon within the framework of dialogue with the Catholic Church.[19] Pentecostals and Baptists in Russia combine social work with evangelism and conversion, which remain as objectives when attracting the needy to church activities.

         

        The difference between the situation in Russia and in the countries of the European Union (particularly Western Europe) is that in Russia, national communities are a part of larger Russian-speaking churches that include refugees from Ukraine or people from Caucuses and Central Asia, while in Europe over the past ten to 15 years independent national churches of immigrants from Africa and the Middle East, Turkey and Latin America have appeared, where native Europeans represent a smaller part of the converts. Many social projects, such as volunteer groups at parish level appeared when the ROC helped the refugees from Ukraine: in 2014-2015 donations amounting to 128 million Russian roubles were collected, and 22,000 refugees received direct help, while in 2015-2016 a joint project of ROC and the Billy Graham Association was undertaken to support refugees in southern regions of Russia.[20] The Orthodox church was the most active institution in the social work among displaced people, but evangelicals (Pentecostals and Baptists) also established special centers[21].

         

        Policy perspectives

        Religious organisations provide a variety of tools to effectively solve social problems, including problems associated with migration. Some churches are able to implement large-scale projects, others are focused on targeted volunteer work. The liberal, secular part of society reacted with disbelief to the work of European churches during the migration crisis, doubting that they could radically change the situation and bring benefit to society. Critics of the ROC also exists in Russia, which is partly a consequence of the Soviet atheist rule, a kind of analogue to European secularisation, in terms of the displacement of religion from public space, politics and the everyday life of people.  At the same time, the academic community, politicians, officials and journalists need to take into account the reality of the new role of religious institutions in society and their social activity. Among the recommendations related to the social work of churches are:

         

        First, religious organisations need an individual approach to assessing their capabilities. In this case, grants or state support for the efforts of churches to work with refugees and all those in need will be much more successful in achieving their goals and helping the victims.

         

        Second, public authorities, human rights organisations and non-profit organisations working with migrants should establish cooperation with religious institutions. Moreover, the priority should be partnership not so much at the official level, but within specific parishes and communities, and in relation to specific initiatives.

         

        Third, the support and strengthening of religious pluralism in society constitutes a de facto recognition of the changed situation in the post-Soviet space. However, overcoming religious xenophobia and stereotypes associated with ethnic religiosity (if you are Russian, then you are inevitably Orthodox, or if Tatar, then only Muslim) remains a problem. For instance, campaigns railing against sects are organised in the mass media, while society knows little about other faiths besides Orthodoxy, and information about Islam or Buddhism is widely distributed only in the corresponding national republics of Russia (in Bashkortostan about Islam, and in Buryatia about Buddhism and shamanism, etc.).

         

        Fourth, a significant negative factor in Russia and in the Central Asian republics is the strict control of religious activities, in particular, mission, preaching and the distribution of religious literature. Due to strict legislation and constant checks by security forces, most communities refuse to register, and exist in a semi-underground situation. Such rules do not contribute to the active inclusion of religious institutions in civil society, let alone in social projects. In this case, the state refuses to use even the potential of quite loyal registered associations, although it is unclear what harm they could bring. The regulation of missionary activity and fines cause a latent fear of any preaching and the word of God. The Soviet legacy is reflected in officials’ fear of any religion, as well as the emigration of the most active believers in the 1980s and 90s to Russia from Central Asia, and from Russia on to the West. The liberalisation of legislation in the sphere of freedom of conscience and social partnership between the state and religious associations has become an urgent task that should be solved.

         

        Roman Lunkin is the Director of the Center for Religious Studies at the Institute of Europe of the Russian Academy of Sciences. He is editor-in-chief of the magazine ‘Contemporary Europe’ and a member of the Russian team of the Keston Institute, Oxford in the project ‘An Encyclopedia of religious life in Russia today’.  His latest publications include ‘The Status of and Challenges to Religious Freedom in Russia’ in Allen Hertzke (ed.) The Future of Religious Freedom. Global Challenges, Oxford University Press, 2012, pp. 157-180; ‘Reaction of Russian Churches on Ukrainian Crisis: A Prophecy of Democracy’ Rob van der Laarse, Mykhailo N. Cherenkov, Vitaliy V. Proshak, Tetiana Mykhalchuk (eds.) Religion, state, society, and identity in transition : Ukraine. Oisterwijk : Wolf Legal Publishers, 2015, pp. 435-476;  ‘Changes to Religious Life in Crimea since 2014’ in Elizabeth A. Clark and Dmytro Vovk (eds.), Religion During the Russian Ukrainian Conflict, London: Routledge, 2019, pp. 144-156.

         

        Cover photo: ‘New Jerusalem Monastery, Moscow, July 2019’. Copyright: Roman Lunkin

         

        [1] ‘Vladimir Putin zayavlyaet, chto v Rossii tradicionnye religii mogut rasschityvat’ na podderzhku gosudarstva’ (Putin claims that in Russia traditional religions could rely on the support of the state), 17 December 2001, RIA Novosti, available at https://ria.ru/20011217/36496.html. All websites were accessed on 23 December 2019.

        [2] Staroobryadchestvo v Rossijskoj Federacii konca XIX — nachala XXI v. (The Old Believers Movement in Russian Federation in XIX-XXI cent.). 04.01.2018URL: http://rpsc.ru/publications/history/chislennost_staroobriadcev_xxi/; https://www.wilsoncenter.org/blog-post/regulating-faiths-make-your-preaching-legal

        Official site of the Russian Orthodox Old Rite Church – http://rpsc.ru . The figures vary depending on the methodology of the poll. Very few people attend church every Sunday, for instance; Estimate based on comparison of censuses and sociological surveys: Sergei Filatov and Roman Lunkin, ‘Statistics on Religion in Russia: The Reality Behind the Figures’, Religion. State & Society, 2006, pp. 33-49; Lunkin Roman, Filatov Sergei. Statistika religioznoj i konfessional’noj prinadlezhnosti rossiyan: kakim arshinom merit’. (The Statistics of the religious and confessional belonging: how to count). Religiya i rossijskoe mnogoobrazie (Religion and Russian diversity). Kestonskij institut, Moscow-Petersburg, Publisher: “Letnij sad”, 2011. S.5-30.

        [3] Roman Lunkin, ‘Regulating Faiths: Make Your Preaching Legal, The Russia File. A blog of the Kennan Institute’, August 7th 2017. URL: https://www.wilsoncenter.org/blog-post/regulating-faiths-make-your-preaching-legal

        [4] The Information portal on the activity of non-commercial organisations of the Ministry of Justice of the Russian Federation, the list of registered organisations on December 23rd 2019,  http://unro.minjust.ru

        [5] See the results of the field research in the volumes of the ‘Religious Life in Russia Today’ published by the Keston Institute: https://www.keston.org.uk/encyclopaedia; Religiozno-obshchestvennaya zhizn’ rossijskih regionov (Religious and social life in Russian regions). Pod red. S.B. Filatova. Kestonskij institut, Moscow-Petersburg, Publisher: “Letnij sad” T.I, 2014. T.II,2016. T.III, 2018.

        [6] Lunkin Roman, Filatov Sergei. Statistika religioznoj i konfessional’noj prinadlezhnosti rossiyan: kakim arshinom merit’. (The Statistics of the religious and confessional belonging: how to count). Religiya i rossijskoe mnogoobrazie (Religion and Russian diversity). Kestonskij institut, Moscow-Petersburg, Publisher: “Letnij sad”, 2011. S.5-30.

        [7] ‘Patriarh prizval ne politizirovat’ ponyatie “russkij mir”’ (Patriarch call not to politicize the notion “Russian world”), 20 July 2015, RIA Novosti, https://ria.ru/20150720/1137980877.html

        [8] Zakon SSSR ot 01 October 1990 N 1689-1 ‘O Svobode Sovesti i religioznyh organizaciyah’(The Law of the USSR from October 1st 1990 №1689-1 “On Freedom of the consciousness and on religious organizations”). Available at http://www.zaki.ru/pagesnew.php?id=1688

        [9] The official list on website of Ministry of Justice, available at https://minjust.ru/ru/extremist-materials

        [10] Roman Lunkin, ‘The Status of and Challenges to Religious Freedom in Russia’ in Allen D. Hertzke (ed.), The Future of Religious Freedom. Global Challenges, Oxford University Press, 2012, pp. 157-180.

        [11] Source: Pew Research Center. Available at: https://www.pewresearch.org/fact-tank/2016/12/15/international-migration-key-findings-from-the-u-s-europe-and-the-world/

        [12] Data collected from the website of the Federal State Statistics Service at (https://www.gks.ru/bgd/regl/b15_107/Main.htm; https://www.gks.ru/bgd/regl/b16_107/Main.htm; https://gks.ru/bgd/regl/b17_107/Main.htm; https://gks.ru/bgd/regl/b18_107/Main.htm; and https://gks.ru/bgd/regl/b19_107/Main.htm; Many Ukrainians have not sought asylum or received refugee status and have continued to cross the border with Russia freely without registration. These figures related to those who registered as receiving temporary shelter and in total are closer to 1.5 million; Russia, Belarus undertake exhaustive measures to host Ukrainian refugees — CSTO official. TASS. 5 FEB 2016. Available at: https://tass.com/world/854794; UN Refugee Agency: Ukraine, November 1st-30th 2017, ‘Operational Update’: https://reliefweb.int/sites/reliefweb.int/files/resources/2017%2011%20UNHCR%20UKRAINE%20Operational%20Update%20FINAL%20EN.pdf; The report states that 524,000 people ‘sought asylum or other legal status in the Russian Federation’. ‘The humanitarian situation of Ukrainian refugees and displaced persons’, Assembly debate on January 27th 2015, https://assembly.coe.int/nw/xml/XRef/Xref-XML2HTML-en.asp?fileid=21480&lang=en; Chudinovskikh O., Denisenko M. (2017) Russia: A Migration System with Soviet Roots. Migration Policy Institute. Available at: https://www.migrationpolicy.org/article/russia-migration-system-soviet-roots

        [13] Kononova Marina. ‘Russkaya staroobryadcheskaya diaspora v stranah dal’nego zarubezh’ya: genezis, formirovanie i sovremennoe polozhenie’ (Russian Old Rite Diaspora in the countries abroad: genesis, formation and the present state), November 7th 2014, available at https://samstar-biblio.ucoz.ru/publ/32-1-0-812

        [14] pravda-russkaya.ru

        [15] The Russian Orthodox Church Abroad appeared in the 1920s, and by 2007 had about 400 parishes in the USA, Australia, Britain and Germany.

        [16] Polyan Pavel. ‘Geografiya nasil’stvennyh migracij v SSSR. Naselenie i obshchestvo’ (The geography of the forced migration in USSR. The population and the society). No. 37, 1999, available at http://www.demoscope.ru/acrobat/ps37.pdf

        [17] Smirnova Tatiana. ‘Migracii i dinamika chislennosti nemeckogo naseleniya Zapadnoj Sibiri v konce XIX – XXI vv.’ (Migration and dynamics of the amount of the German population in Western Siberia in XIX – XXI c.). Izvestiya Altajskogo gosudarstvennogo universiteta (The news of the Altai State University). 2007,  56 (4-3), pp. 174-181; V.P. Klyueva, ‘Emigraciya po religioznym motivam: sovetskie pyatidesyatniki v poiskah «luchshej doli»’ (The Emigration for religious reasons: Soviet Pentecostalists in the search of the better fate) Vestnik Tomskogo gosudarstvennogo universiteta. Istoriya (The news of the Tomsk State University. History).  2018, 6 (2), pp. 438-453.

        [18] Russian Soviet Federative Socialist Republic as a part of USSR; Evangelicals indicates the Protestant churches that formed as a legacy of the Reformation between the 17th and 19th centuries (Methodism, Baptism, the Salvation Army, Holiness churches) and evangelical movements of the twentieth century (Pentecostalism, Charismatics); The choice of nationalities in Table 1 is based mainly on the focus of that article, and is not an exhaustive list of all nationalities living in Russia. Consequently, it excludes native peoples of Russia that belong to the Orthodox tradition but have not taken part in migration processes. Also, certainly, the decreasing number of Ukrainians and Belarussians in Russia is a separate issue that awaits scholarly attention.  The non-Russian native peoples of Russia following Orthodoxy include Ossetians (originating from the territory of the Russian federal subject of the Republic of North Ossetia-Alania and South Ossetia; an unrecognised republic that separated from Georgia in 1991), Udmurts, some Chuvashs living in the Volga region, Finno-Ugric peoples of Russia; Erzya, Moksha, Mari, as well as Komi and Karelians in North-West Russia, etc. Data collected from the 1989 census: http://www.demoscope.ru/weekly/ssp/rus_nac_89.php Official site of the 2002 census: www.perepis2002.ru; Official site of the 2010 census: https://www.gks.ru/free_doc/new_site/perepis2010/croc/perepis_itogi1612.htm

        [19] ‘Vystuplenie mitropolita Volokolamskogo Ilariona v Lissabone na temu «Russkaya Pravoslavnaya Cerkov’ i pomoshch’ hristianam Blizhnego Vostoka’ (The speech of Metropolitan Hilarion in Lisbon on the ROC and support to Christians in the Middle East). September 20th 2018. Patriarchia.Ru, available at http://www.patriarchia.ru/db/text/5271038.html

        [20] ‘128 millionov rublej sobrala Russkaya Pravoslavnaya Cerkov’ dlya mirnyh zhitelej Ukrainy.’ (128 million roubles collected by the Russian Orthodox Church for the peaceful citizens of Ukraine). May 29th 2015, available at http://www.patriarchia.ru/db/text/4101642.html

        [21] ‘Pomoshch’ bezhencam iz Ukrainy v RF: shtaby, goryachie telefony’ (Support for the refugees from Ukraine in Russia: centres and hot telephone lines), Miloserdie.ru. Orthodox portal on charity. August 8th 2014, available at https://www.miloserdie.ru/article/pomoshh-bezhencam-iz-ukrainy-v-rf-shtaby-goryachie-telefony-internet-resursy/; ‘V Rostove-na-Donu vozobnovil rabotu shtab pomoshchi bezhencam iz Ukrainy organizovannyj YUzhnym eparhial’nym upravleniem ROSKHVE (cerkvi «Iskhod»)’ (In Rostov-on-Don the work of the centre for the support for the refugees from Ukraine organised by the southern diocese of the Russian Pentecostal Union and the “Exhodus” Church restarted). Official website of the Pentecostal Union – Cef.Ru, February 18th 2015, available at  https://www.cef.ru/infoblock/news/read/article/1355228

        Footnotes
          Related Articles

          Religion and Forced Displacement in Serbia

          Article by Aleksandra Đurić-Milovanović and Marko Veković

          Religion and Forced Displacement in Serbia

          Introduction

          The civil war (1992 – 1995) which followed the dissolution of communist Yugoslavia had significant political, economic, and social consequences for the region. One of the most important social consequences was the forced displacement of people, which resulted in nearly three million[1] people from the former Yugoslavia being forced to leave their homes. The Federal Republic of Yugoslavia, and particularly Serbia, has been widely affected by this process. According to the Yugoslav 1996 census data on refugees, over 650.000 people (mostly from Bosnia and Herzegovina and Croatia) have been forcedly displaced to Serbia.[2] Due to the fact that the capacity of the state to help the population in need was very limited, a wide range of civil society actors helped the refugees. Religious communities and, particularly, religiously based humanitarian organisations dealt with this issue in a significant manner. For example, the Serbian Orthodox Church (SOC), as the dominant religious actor in the country, responded to this crisis mostly through its local network of parishes, and its humanitarian organisation Čovekoljublje (Philanthropy). Other religious communities were also very active in helping the population in need. For example, Caritas Serbia, ADRA, or the Bread of Life. However, their work has been widely affected by the socio-economic situation in Serbia, hyperinflation, and the problem of securing funds for their activities.

           

          Religion, ethnicity and population

          According to the latest census data (2011), the total population of the Republic of Serbia is 7,186,862, without Kosovo and Metohija.[3] When it comes to the religious and ethnic composition, Serbia is a predominately homogenous country, even though the data shows a wide range of religions represented, as well as various ethnicities. Regarding the religious composition, 6,079,396 people (84.6 per cent) are affiliated with Orthodox Christianity. Serbia’s religious composition also includes Roman Catholicism (five per cent), Islam (three per cent), followed by Protestantism (one per cent), Eastern religions (0.1 per cent), and 578 Jews. The 2011 census also shows a number of atheists (1.1 per cent), and a relatively significant number of people who did not want to indicate their religious affiliation (three per cent). The dominant religious community is the Serbian Orthodox Church (SOC). Meanwhile, the ethnic composition of the country is as follows: Serbs represent the vast majority of population (83.32 per cent), followed by Hungarians (3.53 per cent), Romas (2.05 per cent), Bosnians (2.02 per cent), Croatians (0.81 per cent) and Slovaks (0.73 per cent).[4] The next census will be conducted in April 2021.

           

          Studies show that there is a strong correlation between religion and ethnicity in the Western Balkan region.[5] Thus, ethnicity in Serbia is closely related to religious affiliation. Even though it does not imply that a person cannot be a Serb if he/she is not affiliated with Orthodox Christianity, it is highly likely that affiliation with Orthodox Christianity corresponds with a Serbian ethnic background. However, recent surveys also show a low level of religiosity and religious activities within the Serbian population.[6] That is why the religious pattern in Serbia can be explained through the formula of ‘belonging without believing,’ as the majority of the population claims to identify with the SOC, yet shows a low level of religious activity. However, in their recent article Veković and Đogatović lament the paucity of scholarship about religion’s political significance in the Balkan states since the breakup of Yugoslavia.[7]

           

          Religion-state relations

          The dissolution of the communist regimes across Eastern Europe has been followed by a process of religious resurgence. This was also the case in Serbia, where the SOC offered itself as the ‘traditional bastion of national security and the centre of national life, as evidenced by its centuries-long role as the single institution that ‘never in history betrayed the Serbian people’.[8] The religious life of Serbia has been regulated by the 1990 Constitution of the Republic of Serbia, and particularly in Article 41, paragraph one, proclaims the freedom of religion, which includes the freedom of beliefs, confession of faith, and the freedom to perform religious rites.[9] Paragraph two of the same article adopted the secular concept of the state, and acknowledges that religious communities are free to organise their affairs and perform religious rites and activities. Moreover, paragraph three states that religious communities are free to organise religious schools and humanitarian organisations, while paragraph four asserts that the state can fund religious communities.[10] Religion-state relations during the regime of Slobodan Milošević (1991 – 2000) were dominated by the role of the SOC and its two main requests to the state: the introduction of religious education in schools, and the returning of property confiscated by the former communist regime. Both demands were denied by the state on multiple occasions. Moreover, church-state relations became even more complicated after the forced displacement of populations from Croatia and Bosnia Herzegovina to Serbia in 1992 – 1995. After the democratic revolution and the fall of Milošević’s regime in 2000, church-state relations in Serbia entered a new phase. The Serbian post-2000 regime was more positively inclined towards the SOC, and thus they supported the SOC’s main requests: religious education was introduced in schools in 2001 through the law on the ‘Regulation on Organization and Implementation of Religious Education and Teaching Alternative Courses in elementary and secondary Schools’.[11] Furthermore, in 2006 the state adopted the ‘Law on the Restoration (Restitution) of Property to the Churches and Religious Communities’.[12] Consequently, the social engagement activities of religious communities increased, particularly in the case of the SOC. However, the most important change in religion-state relations in post-communist Serbia has been the introduction of the ‘Law on Churches and Religious communities’ in 2006. [13] According to Veković, this law was necessary for several reasons, including but not limited to the ‘complexity of religious mosaic in Serbia, issue of returning of the expropriated property by the former communist regime, State’s support for clergy’s pension insurance, and the introduction of the religious education in Serbian school system.’[14] Yet, as Vukomanović pointed out, the 2006 Law led to the ‘fetatisation of the Church’.[15] One of the key characteristics of this law is the introduction of a distinction between traditional churches and religious communities and confessional communities, and other religious organisations (Article 4). Article 10, paragraph one, of this law lists the traditional religious communities in this order: the Serbian Orthodox Church, the Roman Catholic Church, the Slovak Evangelical Church, the Reformed Christian Church, the Evangelical Christian Church, the Islamic community and the Jewish community.[16] The argument of the law is that traditional religious communities deserves a special legal status due to their historical importance and previous legal status (Article 10, paragraph two), as these communities were legally recognised by the Kingdom of Yugoslavia prior to 1945. Moreover, Article 17 introduced the ‘Register of churches and religious communities’. This register was organised by the Ministry of Faith of the Republic of Serbia until 2012, when this ministry ceased to exist. Since then, the ‘Register of churches and religious communities’ has been conducted by the Directorate for Cooperation with Churches and Religious Communities within the Ministry of Justice.[17] The introduction of the ‘Law on Churches and Religious Communities’ was strongly criticised by several Serbian civil society organisations. The Constitutional Court of the Republic of Serbia received four motions to determine the constitutionality of the 2006 law, as well as two initiatives for determining the constitutionality of several articles of the law. In 2013, the constitutional court decided to reject all proposals and initiatives.[18]

           

          Religion and forced displacement

          The dissolution of communist Yugoslavia, followed by the civil war (1992 – 1995), which also had significant religious background, triggered mass population movements in the region. This conflict resulted in nearly three million people from the former Yugoslavia being forced to leave their homes.[19] Serbia, at that time a part of the Federal Republic of Yugoslavia (FRY), was greatly affected by the population movement, mainly from Croatia, and Bosnia and Herzegovina. According to relevant sources, by December 1995 over 650,000 people had been displaced from Croatia, and Bosnia and Herzegovina to Serbia and the FRY as a whole. It was ‘the largest refugee crisis in Europe since the Second World War,’ and as Helton argued, ‘the conflict in the former Yugoslavia became synonymous with a generation of refugees and displaced persons’.[20] Moreover, the Kosovo and Metohija conflict from 1999 resulted in about 200,000 displaced people. The majority of the displaced population moved to the capital city of Belgrade.[21]

           

          The first census of refugees and forcibly displaced people was done in June 1996. The census registered a total of 566,275 refugees and forcibly displaced persons.[22] Most of them, 550,920, as stated in Table 1, had come from Bosnia and Herzegovina, and Croatia, while others hailed from other former Yugoslav republics, or did not want to answer the question concerning their place of origin. The majority of the population movement occurred in two major waves. The first wave was in 1992, while the second wave happened in late 1995. According to the 1996 census, 91.1 per cent of the people who moved to Serbia and the Federal Republic of Yugoslavia in the period 1991 – 1995 were Serbs. Although there are no data on the religious affiliation of displaced population arriving in Serbia, it is highly likely that the majority of them were Orthodox Christians.

           

          Table 1. Forced displacement of people from Bosnia and Herzegovina and Croatia to the Federal Republic of Yugoslavia and Serbia, 1991 – 1996.[23]

           

          The number of forcibly displaced people significantly declined in the post-1997 period, mostly due to the fact that majority of them were naturalised, and received Serbian citizenship. Out of the total of 566,275 people registered in the 1996 census, more than 60 per cent indicated that they wanted to receive the citizenship of the Republic of Serbia and stay there. On the other hand, only nine per cent declared that they wanted to return to their homes, while over 50,000 people stated that they wanted to move to a third country.[24]

           

          In the aftermath of the civil war, Serbia was a war-torn country characterised by a high level of hyperinflation, and social and political instability. The population increase of roughly ten per cent as a consequence of the forced displacement represented a big challenge for the state. The needs of this section of the population included, but were not limited to, solving the main existential questions and thus the development of social and economic infrastructure. Even though the state tried to respond to these needs, its capacities were very limited. That is why one the key actors in providing support to the population in need were actually religious communities, and particularly religiously based humanitarian organisations. According to Stojić-Mitrović and Đurić-Milovanović, ‘During the 1990s, the activities of faith-based organisations were concentrated on the direct provision of humanitarian aid to refugees and internally-displaced people as victims of wars in Yugoslavia’.[25] As the dominant religious actor in Serbia, and as the institution representing the dominant religious affiliation of the displaced population, the Serbian Orthodox Church (SOC) was the most active religious institution in this regard. The first response of the SOC to the crisis was the foundng of the charity and humanitarian organisation Philanthropy.[26] Providing humanitarian help was the key activity of Philanthropy during the 1990s. On the other hand, it should be noted that the work of this organisation was highly dependent on donations and state support, which were not sufficient to meet all the needs of the displaced population. In the post-2000 period, this organisation focused on developing and implementing various development programs for marginalised and endangered groups within Serbia. The SOC also used its far-reaching network of parishes in order to help the population in need. However, it should be also said that the even though the SOC was the dominant religious actor, the years under the Yugoslav communist regime (1945 – 1990) left significant consequences on its material base for social engagement and activities. Moreover, it should be also stated that the majority of other Orthodox Christian Churches were also undergoing a post-communist transition process, and were therefore unable to offer any significant material support. At the same time, the state and the regime of Slobodan Milošević were not particularly interested in religion, and consequently in the needs of the SOC. These are the main reasons why the SOC did not engage more in helping the displaced population, even though it did all that was possible at that time and given the political context. At this time, other religious communities were also very active in helping the displaced population. Among others, the Belgrade Archdiocese of the Roman Catholic Church and the Adventist Development Relief Agency, the global humanitarian organisation of the Seventh Day Adventist Church, were very active in helping the displaced population. When it comes to the Belgrade Archdiocese, the main activities were organissed through the Serbian branch of the Caritas organisation (founded in 1995). By using the support of its strong international network, this organisation was very engaged in meeting the needs of the displaced population in Serbia. According to their data, they provided food, fuel and shelter to thousands of people in the 1990s. By the end of 2000, their estimates suggest that they reached over two million people in different ways.[27] The Serbian branch of the ADRA (the global humanitarian organisation of the Seventh-day Adventist Church) was founded in 1990, and was very active in helping the displaced population. Even though this organisation came to prominence during the siege of Sarajevo, when they managed to bring the humanitarian help into the city, they were also very active in the FRY, and particularly Serbia.[28] Lastly, a humanitarian organisation called ‘Bread for Life’, jointly founded in 1992 in Belgrade by the Protestant evangelical church and the Baptist church, responded very actively to the needs of the population. Their activities were focused on providing such things as material aid, self-support programmes, psychosocial support, medical assistance and Christmas presents for children.[29]

           

          Policy perspectives

          The best responses on the part of religious communities to the forced displacement of people came as a result of cooperation between state actors on one side, and the religious communities on the other. However, even though the state of Serbia adopted a law on refugees in 1992 and formed a body entitled the ‘Commissariat for Refugees’, the level of cooperation was rather very low.[30] The state did had neither the capacity to support the activities of religious communities, nor  the ability to leverage their huge potential, as their cooperation was under the influence of the wider socio-political context. The potential of religious communities to help the population in need was based in their widespread network of parishes (particularly of the SOC), as well as strong ties with international humanitarian networks (particularly in the case of the Roman Catholic and Protestant churches). That is why the religious communities have been left alone to deal with this issue. If the Commissariat for Refugees had responded by forming a special institution for cooperation with religious communities with regard to dealing with people in need, had helped them reach international support and the funds, and had then used their local network of parishes to disseminate aid, it is likely that the outcome of their work would have been much better. On the other hand, the state could also have used the local networks of parishes to disseminate their own funds to help displaced people without any additional costs. The problem of the displaced population should be also tackled through a bottom-up approach, particularly now, more than 20 years after the civil war. The needs of the displaced population today should be carefully surveyed, analysed and identified, and joint programs between the state and all interested religious communities should be developed in accordance with the findings. Lastly, the population in need would benefit greatly from joint programmes organised by different religious communities. Yet, this sort of cooperation and collaboration between religious communities should be also encouraged and supported by the state, since it did not occur spontaneously in the 1990s.

           

          However, even without any significant state support, the level of engagement of Serbia’s religious communities in dealing with populations in need was quite considerable. The Roman Catholic Church, as well as numerous Protestant communities, used their international humanitarian networks to provide help for the displaced population, while the SOC used its humanitarian organisation Philanthropy, as well as its local network of parishes to meet the population’s needs.

           

          Aleksandra Djuric-Milovanovic is an anthropologist working as an Associate Research Professor at the Institute for Balkan Studies of the Serbian Academy of Sciences and Arts. Her publications include, Distinctive Aspects of the Religion and Ethnicity of Romanians in Vojvodina (Institute for Balkan Studies SASA, 2015), Orthodox Christian Renewal Movements in Eastern Europe (co-editor with Radmila Radic; Palgrave Macmillan, 2017) and The Romanian Orthodox Church in the Yugoslav Banat between Two World Wars (co-author with Mircea Maran; Cluj University Press 2019).

           

          Marko Veković is an Assistant Professor of Religion and Politics at University of Belgrade – Faculty of Political Sciences. His recent publications include: ‘Errando Discimus: Has Post-Yugoslav Political and Social Science Neglected Religion?’, Journal for the Scientific Study of Religion (2019), ‘Render unto Caesar: Explaining Political Dimension of the Autocephaly Demands in Ukraine and Montenegro’, Journal of Church and State (2019) and, ‘In Pursuit of ‘Twin Toleration’: Democracy and Church–State Relations in Serbia and Montenegro’, Occasional Papers on Religion in Eastern Europe (2019). His book Democratization in Christian Orthodox Europe: Comparing Greece, Serbia and Russia is forthcoming with the Routledge series in Religion and Politics (June 2020).

           

          Cover photo: ‘Refugees registering for humanitarian aid provided by the Bread of Life outside the Baptist Church, Belgrade, April 1997′. Copyright: Dane Vidović. Printed with author’s permission.

           

          [1] Silva Meznarić, Jelena Zlarković, ‘Winter, Forced Migration and Refugee flows in Croatia, Slovenia and Bosnia-Herzegovina: Early Warning, Beginning and Current State of Flows’, Refuge, Canada’s Journal on Refugees, 1993, 12 (7), p. 3; Kristina Zitnanova, ‘Refugee Protection and International Migration in the Western Balkans’, March 2014, UNHCR, p. 13, available at https://www.unhcr.org/5375c9ab9.pdf. All websites were accessed on 5 December 2019.

          [1] Silva Meznarić, Jelena Zlarković, ‘Winter, Forced Migration and Refugee flows in Croatia, Slovenia and Bosnia-Herzegovina: Early Warning, Beginning and Current State of Flows’, Refuge, Canada’s Journal on Refugees, 1993, 12 (7), p. 3; Kristina Zitnanova, ‘Refugee Protection and International Migration in the Western Balkans’, March 2014, UNHCR, p. 13, available at https://www.unhcr.org/5375c9ab9.pdf. All websites were accessed on 5 December 2019.

          [2] According to: Popis izbeglica i drugih ratom ugroženih lica u Saveznoj Republici Jugoslaviji, (Census of Refugees and other war-affected persons in the Federal Republic of Yugoslavia), UNHCR, Komesarijat za izbeglice Republike Srbije, Komesarijat za raseljena lica Crne Gore (UNHCR, Commissariat for Refugee of Republic of Serbia, Commissariat for displaced persons of Montenegro), 1996, p. 16.

          [3] In 2011 Census there were no conditions on the territory of the south Serbian province for the conduction of a census, just like in the 2002 Census. The 1991 Census was boycotted by the majority of the Albanian population.

          [4] All stated according to the ‘2011 Census of Population, Households and Dwellings in the Republic of Serbia’, Statistical Office of the Republic of Serbia, Belgrade, Serbia.

          [5] See for example Vjekoslav Perica, Balkan Idols: Religion and Nationalism in Yugoslav States, Oxford University Press, 2002, pp. 7-9; Religious Belief and National Belonging in Central and Eastern Europe, Pew Research Center, available at https://www.pewforum.org/2017/05/10/religious-belief-and-national-belonging-in-central-and-eastern-europe/; Miroljub Jevtić, Uloga religije u identitetu južnoslovenskih naroda (The Role of Religion in the identity of South-Slavic People), Godišnjak FPN,  2008, 2 (2), pp. 171-186.

          [6] Religious Belief and National Belonging in Central and Eastern Europe.

          [7] Marko Veković, Veljko Đogatović, ‘Errando Discimus: Has Post-Yugoslav Political and Social Science Neglected Religion?’, Journal for the Scientific Study of Religion, 2019, 58 (3), pp. 753-763.

          [8] Radmila Radić, „The Church and the ‘Serbian Question’”, in: The Road to War in Serbia: Trauma and Catharsis, Nebojša Popov (ed.), Central European University Press, Budapest, 2000, p. 250.

          [9] ‘Ustav Republike Srbije“, Službeni glasnik Republike Srbije (Constitution of Republic of Serbia), Beograd, 1990.

          [10] Ibid, Article 41, Paragraphs 1-4.

          [11] ‘Uredba o organizovanju i ostvarivanju verske nastave i nastave alternativnog predmeta u osnovnoj i srednjoj školi’ (Regulation on Organization and Implementation of Religious Education and Teaching Alternative Courses in elementary and secondary Schools), Službeni glasnik Republike Srbije (Constitution of Republic of Serbia), br. 46, 27 July 2001.

          [12] ‘Zakon o vraćanju (restituciji) imovine crkvama i verskim zajednicama’ (Law on the Restoration (Restitution) of Property to the Churches and Religious Communities)., Službeni glasnik Republike Srbije (Constitution of Republic of Serbia), br. 46/2006.

          [13] ‘Zakon o crkvama i verskim zajednicama’ (Law on Churches and religious communities), Službeni glasnik, br. 36/2006, Beograd.

          [14] Marko Veković, ‘In Pursuit of ‘Twin Toleration’: Democracy and Church–State Relations in Serbia and Montenegro’, Occasional Papers on Religion in Eastern Europe, 2019, 39 (5), pp. 102-103.

          [15] Milan Vukomanović, ‘The Serbian Orthodox Church in the Aftermatch of October 5, 2000’¸ Politics and Religion, 2008, 1 (2), p. 247.

          [16] ‘Zakon o crkvama i verskim zajednicama’ (Law on Churches and religious communities), Službeni glasnik, br. 36/2006, Beograd.

          [17] ‘Directorate for Cooperation with Churches and Religious Communities’, available at http://www.vere.gov.rs/Cir/Start1.asp?cmd=resetall

          [18] ‘Odluka o odbijanju predloga za ocenu ustavnosti/zakonitosti’ (Decision to reject the motions for review of constitionality), Ustavni sud Republike Srbije, Predmet: IУз-455/2011, Službeni glasnik RS, br. 23/2013.

          [19] Silva Meznarić, Jelena Zlarković Winter, Forced Migration and Refugee flows in Croatia, Slovenia and Bosnia-Herzegovina: Early Warning, Beginning and Current State of Flows, Refuge, 1993, 12 (7), p. 3; Kristina Zitnanova, “Refugee Protection and International Migration in the Western Balkans”, March 2014, UNHCR, p. 13, available at https://www.unhcr.org/5375c9ab9.pdf

          [20] Silva Meznarić, Jelena Zlarković Winter, Forced Migration and Refugee flows in Croatia, Slovenia and Bosnia-Herzegovina: Early Warning, Beginning and Current State of Flows, Refuge, 1993, 12 (7), p. 3; Kristina Zitnanova, “Refugee Protection and International Migration in the Western Balkans”, March 2014, UNHCR, p. 13, available at https://www.unhcr.org/5375c9ab9.pdf

          [20] “War and Humanitarian Action: Iraq and the Balkans”, in: The State of World’s Refugees: Fifty Years of Humanitarian Actions, UNHCR, January 1st 2000, p. 218, available at https://www.unhcr.org/3ebf9bb50.pdf; Artur C. Helton, ‘Forced Migration in the Former Yugoslavia’, Cambridge Review of International Affairs, 1999, 12 (2), p. 184.

          [21] See Vesna Lukić, Dve decenije izbeglištva u Srbiji (Two decades of refugees in Serbia), Republički zavod za statistiku, Beograd, 2015, Izbeglički korpus u Srbiji prema podacima popisa stanovništva 2002., Ministarstvo za ljudska i manjinska prava Srbije i Crne Gore, Beograd, 2004 (Refugees in Serbia according to the 2002 Census).

          [22] Popis izbeglica i drugih ratom ugroženih lica u Saveznoj Republici Jugoslaviji (Census of Refugees and other war-affected persons in the Federal Republic of Yugoslavia) UNHCR, Komesarijat za izbeglice Republike Srbije, Komesarijat za raseljena lica Crne Gore (UNHCR, Commissariat for Refugee of Republic of Serbia, Commissariat for displaced persons of Montenegro), 1996, p. 16.

          [23] Popis izbeglica i drugih ratom ugroženih lica u Saveznoj Republici Jugoslaviji (Census of Refugees and other war-affected persons in the Federal Republic of Yugoslavia), UNHCR, Komesarijat za izbeglice Republike Srbije, Komesarijat za raseljena lica Crne Gore (UNHCR, Commissariat for Refugee of Republic of Serbia, Commissariat for displaced persons of Montenegro), 1996.

          [24] Ibid, pp. 9-10.

          [25] Marta Stojić Mitrović, Aleksandra Đurić-Milovanović, „The humanitarian engagement of faith-based organisations in Serbia, Balancing between the Vulnerable Human and the (In)Secure (Nation)State“, in: Forced Migration and Human Security in the Eastern Orthodox World, Lucian Leustean (ed.), Routledge, UK, 2019, p. 210.

          [26] Čovekoljublje ‘Philanthropy’ organization at https://www.covekoljublje.org/en/

          [27] ‘Caritas Serbia’” organization at https://caritas.rs

          [28] ‘ADRA Serbia’ organization at https://adra.org.rs

          [29] ‘Bread of Life’ organization at http://www.breadoflife.org.rs/en/about.php

          [30] ‘Zakon o izbeglicama (Law on Refuges), Službeni glasnik Republike Srbije, God. XLVII, No. 18, 1992.

          Footnotes
            Related Articles

            Religion and Forced Displacement in Ukraine

            Article by Dmytro Vovk

            Religion and Forced Displacement in Ukraine

            This paper examines how Ukrainian religious associations have addressed the forced displacement caused by the Russia-Ukraine conflict that started in 2014. At the out set there will be a brief explanation of the religious and ethnic landscape of Ukraine as well as a short description of church-state relations in the country that emphasises the social engagement of religions. Next, the paper describes how religious associations contribute to counteracting the problems connected with forced displacement by raising awareness of the associated issues within state structures and among members of the public, providing for the basic needs for the most vulnerable categories of internally displaced persons (IDPs), and facilitating the social integration of IDPs into their host communities. Finally, this paper outlines several areas where religious communities and the government can further cooperate in order to resolve the problems arising as a consequence of forced displacement going forward.

             

            Religion, ethnicity and population

            According to the latest census conducted in 2001, the population of Ukraine included 77.8 per cent ethnic Ukrainians and 17.3 per cent Russians. Other ethnic groups (Belarusians, Armenians, Jews, Greeks, Tatars, Roma, etc.) did not exceed 0.6 per cent each.[1] Recent public opinion polls have recorded an increase in the number of citizens of Ukraine who identify themselves as Ukrainians. In a 2018 study by the Razumkov Center that asked the question, ‘To which national identity do you consider yourself to belong?’, 85.7 per cent of respondents said they considered themselves to be Ukrainian, in contrast to 11 per cent who indicated Russian, 2.1 per cent who gave another nationality, and 1.2 per cent who provided no answer.[2] The discrepancy between the census and sociological research data can be explained by several factors. Since 2014, sociological surveys have not been conducted in Crimea or in the parts of the Donetsk and Lugansk regions that are not controlled by the Ukrainian government, territories where a significant part of the Russian minority lived. Also, respondents may perceive their ‘nationality’ differently. Although in Ukrainian and Russian the term is usually associated with ethnicity and national origin, respondents can also identify themselves as political Ukrainians who do not want to affiliate themselves in any way with Russia during war.

             

            The religious landscape of Ukraine is diverse. According to one recent study, 64.9 per cent of Ukrainians consider themselves to be Orthodox, 9.5 per cent Greek Catholic, 1.6 per cent Roman Catholic, and 1.8 per cent Protestant.[3] Other religions, such as Judaism and Islam make up no more than 0.1 per cent each. Another eight per cent of Ukrainians consider themselves to be ‘just Christians’, and 12.8 per cent do not affiliate themselves with any religion. Orthodox Christians are divided into several large groups. 13.2 per cent of Ukrainians affiliate themselves with the newly established Orthodox Church of Ukraine (OCU) that was created in 2018, whereas 7.7 per cent of Ukrainians are affiliated with the Ukrainian Orthodox Church of the Kyiv Patriarchate (UOC-KP), the status of which is currently undefined, 10.6 per cent of respondents are believers of the Ukrainian Orthodox Church of the Moscow Patriarchate (UOC-MP), and another 30.3 per cent consider themselves ‘just Orthodox’, thereby comprising the largest group of Orthodox Ukrainians.[4]

             

            However, an institutional analysis of the Ukrainian religious landscape reveals a slightly different picture. According to data from the Ministry of Culture of Ukraine, 32,719 religious communities were operating in the country as of January 1st 2019.[5] The largest religious association was the UOC-MP with 12,122 communities. The OCU had 5,994 communities, which included the total number of UOC-KP and the Ukrainian Autocephalous Orthodox Church communities. In addition, according to unofficial data, about 500 UOC-MP communities have joined the OCU since its establishment in December 2018, although the legal recognition of the transition of these communities is still in progress. [6] The Ukrainian Greek Catholic Church included 3,365 communities, concentrated mostly in Western Ukraine, while 897 communities belonged to the Roman Catholic Church.

             

            In addition, there were 8,450 Protestant communities in Ukraine. Thus, Protestants made up a quarter of the total number of religious organisations in the country, yet the number of believers affiliated with Protestant denominations, as has already been noted, did not exceed two per cent. That gap can be explained by the fact that although almost 90 per cent of Ukrainians associate themselves with a particular religion or denomination, only about two per cent of Ukrainians claim to be members of certain religious communities or associations.[7] Unlike the vast majority of Orthodox Christians, for whom religiosity is a matter of belonging and self-identification rather than everyday practices and regular involvement in a community’s activities, Protestant religiosity is almost always institutionalised: they are registered as members of their community, are financially and organisationally involved in its life, and regularly attend church meetings.[8] Therefore, a small Protestant minority forms a significant, socially active part of the religious landscape of Ukraine.

             

            The All-Ukrainian Council of Churches and Religious Organizations (AUCCRO) unites religions and represents more than 90 per cent of believers in the country.[9] The AUCCRO serves as a platform for inter-religious dialogue and religious communication with the state, as well as for the coordination of each group’s positions on various social and political issues.

             

            Religion-state relations

            Article 35 of the Constitution of Ukraine protects the full range of religious rights, and proclaims the separation of church and state. The 1991 Law on Freedom of Conscience and Religious Organizations (the Religious Law) states that all religions enjoy equal legal status (Article 5), and, in contrast to other post-Soviet Orthodox-majority states, there are no officially recognised or unofficially endorsed ‘traditional religions’ in Ukraine. The registration of religious organisations is simple and not obligatory for arranging religious activities (Article 8). Further, the Religious Law emphasises that the state shall not interfere in internal religious affairs and prohibits religions from being involved in political life (Article 5).

             

            However, in reality the Ukrainian model of religion-state relations has evolved in a more cooperative direction. Since independence in 1991, religions have gradually strengthened their presence in the public sphere, including in politics, public education, religious freedom advocacy, and social services. The rapprochement between the government and religious bodies has accelerated since 2014, when the state faced Russian aggression in Crimea and Eastern Ukraine. The main Ukrainian religions, with the exception of the UOC-MP, have strongly supported the Ukrainian government in the conflict with Russia, and promote it both within Ukraine and abroad, particularly in European Union (EU) institutions and European countries. Considering religion a matter of national security, the Ukrainian government was deeply involved in the creation of the new Orthodox Church of Ukraine and negotiated the recognition of this church by the Ecumenical Patriarchate that granted autocephaly (ecclesiastical independence) to the new church in January 2019. The state also disfavoured the UOC-MP in Law No. 2662-VIII (2018) and Law No. 2673-VIII (2019), which aimed to force the UOC-MP to change its official name to declare its affiliation with the Russian Orthodox Church, banned UOC-MP priests from military chaplaincy, and simplified the transition process for UOC-MP communities seeking to join the OCU.[10]

             

            In 2014 the state adopted legal regulations on military chaplaincy and prison chaplaincy.[11] Chaplains were initially employed by the army in 2017; most are affiliated with the OCU and a few with the Ukrainian Greek Catholic Church. Currently Ukrainian churches are negotiating with the state concerning the possibility of establishing chaplaincy services in the police and medical institutions.

             

            In 2015 Ukrainian religions obtained the right to create general educational institutions, including kindergartens, secondary schools, and universities.[12] According to current official data, there are sixteen religiously affiliated (Orthodox, Greek Catholic, Roman Catholic, Protestant and Jewish) private secondary schools in Ukraine. The Ukrainian Catholic University, affiliated with the Ukrainian Greek Catholic Church, is one of the most prestigious institutions of higher education in the country. In public education, the state permits voluntary religious education classes. Sometimes religious leaders and priests (usually Orthodox or Greek Catholics) are invited to public schools to give lectures and blessings, and to conduct religious services. Several incidents have been reported in the media where these events became de facto compulsory for the students.

             

            Regarding proselytism, in line with international standards, the state does not disproportionately restrict the missionary activities of Ukrainian religions, or interfere with their usual social support services to vulnerable population groups, such as soup kitchens or services for children and families in need, including projects funded or supported from abroad. Such services are managed both by religions and religious charities, sometimes in cooperation with local authorities.

             

            Finally, mainstream Ukrainian religious associations actively participate in public debates on human rights issues. As in many other post-Soviet countries, they promote the non-recognition of same-sex marriages, the strengthening of state support for traditional families, the banning of abortions, the rejection of fluid gender identities, and the broad right to conscientious objection for public servants, medical employees, businessmen, etc., with respect to anti-discrimination measures implemented by the state.

             

            Religion and forced displacement

            In contrast to several other post-Soviet republics, Ukraine had not been involved in wars or experienced violent, large-scale civil conflicts prior to 2014. Also, the country did not attract significant numbers of labour migrants or refugees particularly because the state was and is reluctant to grant the status of refugee and most applicants were usually deported from Ukraine. Thus, forced displacement was not a major focus of public discourse or state policies in Ukraine until things changed in 2014. The Russia-Ukraine conflict, including the military conflict in eastern Ukraine and the annexation of Crimea, forced a huge wave of internally displaced people (IDPs) to flee from Donbass to other regions of Ukraine and to other countries (Russia, EU countries, the USA, etc.).[13] The main faith groups in Ukraine, as well as its many minority religions have responded to the issue of forced displacement by highlighting this problem, recording violations of religious freedom that provoke forced displacement, providing accommodation and other basic needs to the most vulnerable categories of IDPs, and supporting their social integration. Below are a few examples.

             

            1. Focus on IDPs and their problems. Religions have repeatedly highlighted this issue and brought it before the state and the public. The All-Ukrainian Council of Churches and Religious Organizations raised the issue of protecting IDPs in its statements of 2014 and 2015 and encouraged both the state and private charities to provide humanitarian aid.[14] In 2017 the AUCCRO Commission of Social Services adopted the Strategy of Ukrainian Religions’ Participation in Peacebuilding ‘Ukraine is Our Common Home’, which, in particular, aims to successfully integrate IDPs into new communities by means of reconciliation, avoiding new conflicts, and counteracting stereotypes against individuals or groups.[15] In 2015 the Council of Churches and Religious Organizations under the governor of the Transcarpathian Oblast called on all believers to support IDPs from Eastern Ukraine.[16]

             

            1. Recording violations of religious freedom that cause forced displacement. Several Christian and pro-religious human rights organisations, such as the Institute of Religious Freedom, Christian Emergency Services, and the Association of Ukrainian Christian Lawyers, etc., participate in initiatives to document violations of religious freedom in the so-called Donetsk and Luhansk People’s Republics (DPR/LPR) and in Crimea that have forced many believers to move to other regions of Ukraine.[17]

             

            1. Providing shelter for IDPs and refugees. The Jesuit Agency for Refugees, in affiliation with the Roman Catholic Church, organised a house for IDPs and refugees in Lviv to provide temporary accommodation for up to three months for IDPs and up to six months for refugees. During these periods they are expected to find housing and jobs.[18] Depaul Ukraine, a charity with a partly Catholic background, established day centers and shelters for homeless people, including IDPs, in Kharkiv and Odesa, where they are provided with relief, humanitarian and legal support, and medical aid.[19] Until funds ran out, Caritas Kharkiv operated a centre for IDP single mothers and their children, where they could stay after escaping Donbass.[20] The Ukrainian Jewish community built housing called ‘Anateyevka’ near Kyiv for 150 Jews from Donbass.[21] The project was initiated by the Chief Rabbi of Kyiv of the All-Ukrainian Congress of Jewish Communities and supported by international sponsors.[22] Since 2014 the UOC-MP Sviatohirsk Lavra (cave monastery) in the Donetsk Oblast has temporarily accommodated up to 800 IDPs.[23]

             

            1. Meeting the basic needs of IDPs. Many Ukrainian religions have supported IDPs in need, both occasionally and permanently by establishing their own initiatives and contributing to projects operated by secular charities and NGOs like the Ukrainian Red Cross Society or the Centre ‘Help Dnipro,’ as well as international donors like UNICEF, USAID, etc. Many religions, such as the UOC-MP, the OCU and, before its creation, the UOC-KP, the UGCC, the Roman Catholic Church, the Ukrainian Orthodox Church in the United States, Baptists, Pentecostals, Muslims, and other communities and their affiliated NGOs, have provided IDPs with food packages, hygiene products, heaters, firewood and briquettes, blankets, clothes, child-care materials, books and toys. In 2014 the Church of Jesus Christ of Latter-Day Saints donated $1.5 million to the United Nations Development Program to support IDPs from Donbass and those who stayed in the region.[24] From 2016 to 2018 the Roman Catholic Church raised almost €16 million through the ‘Pope for Ukraine’ initiative and funded several programs for IDPs and those living in the combat zone, which provided mobile health clinics, repaired houses destroyed by the war and installed thermal insulation, and provided food vouchers, and psychological help for adults and minors.[25] In cooperation with the local police department, the UOC-KP provided meals for IDPs in Luhansk Oblast.[26] The UOC-MP, the UGCC, and branches of Caritas Ukraine serve lunches in Kyiv, Mariupol, and other cities.[27] The UOC-KP organised a St. Nicholas Day celebration for the children of IDPs, and the Pentecostal Church ‘Philadelphia’ invited IDPs residing in Kyiv to celebrate Christmas.[28]

             

            1. Integrating IDPs into host communities. Caritas Ukraine and its regional branches have established several projects to help IDPs start a new life in new places, including a job search website, centres for psychological and legal aid in several Ukrainian cities, classes on personal finances, short-term business classes and grants for starting a business, programmes to support mutual understanding between IDPs and locals, and family and youth centres.[29] Depaul Ukraine Charity has opened offices offering pro bono legal aid in Kyiv, Kharkiv, and Odesa. Lawyers of these offices represent IDPs in court, help replace their passports and other documents, secure their right to a pension, and register for or confirm social welfare.[30] With the support of Western donors, Eleos Ukraine, an NGO run by an OCU priest, implemented the project ‘I know you can!’ which aims to provide female IDPs from Donbass and Crimea with the knowledge and skills to start new businesses.[31] The NGO also established the youth centre ‘TeenClub’ in Kyiv and the all-Ukrainian programme called ‘Backpack of Goodness’ to help school-aged orphans and the children of IDPs, the military, and people living in the combat zone, to get school supplies.[32] Similar initiatives, such as ‘School Backpack’ and ‘First Backpack,’ have been implemented by Caritas Ukraine and its branch in Ivano-Frankivsk.[33]

             

            Table 1. Refugees, asylum seekers, immigrants and internally displaced persons in Ukraine.[34]

             

            Policy perspectives

            Forced displacement caused by the Russia-Ukraine military conflict remains a serious humanitarian, political, economic, and social challenge for the Ukrainian state. In 2017 the Ukrainian cabinet of ministers adopted the Strategy for Integrating Internally Displaced Persons. The strategy aims to offer and implement long-term solutions, with a view to providing IDPs with housing and employment and ensuring their social integration. However, due to a lack of institutional and economic recourses, the state is unable to provide housing for IDPs and support their integration into host communities. Thus, it is extremely important for the national government and local authorities to cooperate with civil society organisations, both religious and secular, to address these problems. Because they have significant experience and high levels of public trust, Ukrainian religions may have significant strengths to offer collaborative projects assisting IDPs with social integration, and strengthening their ability to start a new life after being forcibly displaced.

             

            First, religious associations can be employed to fight stereotypes and prejudices against IDPs and prevent their isolation on the margins of host communities. Such stereotypes and prejudices, which can have a political nature or, particularly in the case of Crimean Tatar IDPs, an ethnic and religious character, can provoke discrimination against IDPs, such as denial of employment or refusal to accept them as tenants. Religions could effectively raise their voices against these stereotypes not only on a political level by encouraging the state to protect IDPs from discrimination, but also among believers. The 2017 AUCCRO Strategy ‘Ukraine Is Our Common Home’ could be a helpful framework for religions to discourage stereotypes.

             

            Second, religious associations can effectively coordinate with the state on their educational and other projects with a focus on the social integration of IDPs into host communities. For example, if provided with information about these projects, local state employment divisions could disseminate it among IDPs. They are also well placed to facilitate dialogue between religious institutions and employers in order to figure out what training and educational programs would be the most relevant in particular regions.

             

            Third, although the state is legally prohibited from funding religious projects directly, and some religious minorities might prefer to avoid accepting state funding in order to retain their right to spread their religious messages among IDPs, the state can accumulate and disseminate information on the social services provided by religious charities. Making these services easily accessible on and offline will facilitate the meeting of basic needs, and the provision of legal and physiological support, and shelter to the most vulnerable categories of IDP (children, single parents, persons with disability, homeless persons, etc.).

             

            Fourth, the state can turn to religious communities as a source of information about the violation of religious freedoms in Crimea and the DPR/LPR, including those resulting in the forced displacement of their believers.[35] Further, prosecuting both state and non-state perpetrators of religious persecution should be an important part of transitional justice after the Ukrainian state has restored control over these territories.

             

            Yet, there are several things that Ukrainian religious organisations should do to make their work with IDPs more effective. First, they should continue developing inter-religious dialogue in this sphere. Currently, most religious social initiatives focusing on forced displacement are operated by one religious group or a charity affiliated with one religion, even though they usually provide services to IDPs on a non-confessional basis. Expanding religious collaboration in supporting IDPs can potentially result in accumulating more resources than an individual religious groups could on their own. The same logic applies to cooperation between religions and secular human rights organisations, which sometimes must overcome a tradition of mutual suspicion.

             

            Finally, religious organisations should expand their focus to long-term solutions. Currently, they mostly concentrate on providing services to the most vulnerable categories of IDP. Long-term education and social integration projects such as those implemented by Caritas Ukraine and Eleos Ukraine, which are few and far between, should become the norm. As commentators observe, ‘IDP programs must reinforce IDPs’ positive, proactive outlooks and identify community spaces for displaced persons and community members to interact.’[36] Of course, this outlook presupposes serious institutional efforts and systematic work with donors, but the potential effect of these projects would be life-changing.

             

            Dmytro Vovk runs the Centre for the Rule of Law and Religion Studies at Yaroslav Mudryi National Law University in Kharkiv, Ukraine. He also works as a member of the OSCE/ODIHR Panel of Experts on Freedom of Religion or Belief. Since 2019 he has co-edited the “Talk About: Law and Religion” blog. His latest publications as an author include Law and Political Religion: Theology of Soviet Law (forthcoming), Dynamics of Church-State Relations in Ukraine and the Military Conflict with Russia: Political and Legal Aspects (2020), Ukrainian Churches and European Integration Policy: Human Rights Context (2017), and Balancing Religious Freedom in the Context of Secularity: Analysis of Court Practice in Ukraine (2015); as editor, Religion during the Russian-Ukrainian Conflict (Routledge, 2020), Law, Religion and Cinema (2018, in Ukrainian) and Tolerance in Transitional Societies: Philosophical, Legal, Political, and Sociological Dimensions (2016, in Ukrainian); and, as translator, W. Call Durham, Jr. & Brett G. Scharffs, Law and Religion: National, International and Comparative Perspectives (in Russian, forthcoming in 2020) and Paul Gowder, Rule of Law in the Real World (in Ukrainian, 2018).

             

            Cover photo: ‘A parishioner carrying presents to internally displaced children on St Nicholas Day, Luhansk Oblast, December 2015’. Copyright: V. M. Printed with author’s permission.

             

            [1] Data of the 2001 census is available at: http://2001.ukrcensus.gov.ua/results/general/nationality/

            [2] Razumkov Center (2016). Consolidatsiya Ukrayinskogo Suspilstva: Shlyahy, Vyklyky, Perspectyvy [Consolidation of Ukrainian Society: Ways, Challenges, Perspectives]. p. 50 Retrieved from http://razumkov.org.ua/upload/Identi-2016.pdf (date of access 11 February 2020).

            [3] Razumkov Center (2016). Derzhava i Tserkva v Ukrayini-2019 [State and Church in Ukraine in 2019]. Retrieved from http://razumkov.org.ua/uploads/article/2019_Religiya.pdf (date of access 11 February 2020).

            [4] In December 2018, the OCU was established by uniting the UOC-KP, the Ukrainian Autocephalous Orthodox Church, and several clerics of the UOC-MP. Metropolitan Epiphany, a former right-hand man of the UOC-KP head Patriarch Filaret, was elected as the Primate of the OCU. However, in July 2019, Filaret announced the withdrawal of the UOC-KP from the OCU, although the latter continues the process of legal liquidation of the UOC-KP as its predecessor. Today it is not clear how many (if any) communities want to stay with Filaret, but as the above-mentioned opinion poll shows, at least some Ukrainians continue to identify themselves with the UOC-KP, and not with the OCU; Razumkov Center (2019). Religiya i Tserkva v Ukrayini 2019: Sotsiologichne doslidzhennya  [Religion and Church in Ukraine 2019: Sociological Survey]. Retrieved from http://razumkov.org.ua/uploads/article/2019_Religiya.pdf

            [5] Ministry of Culture of Ukraine (2019). Dani departamentu u spavah relihiy i natsional’nostey pro relihiynu merezhu [Data of the Department of religious and nationalities affairs about religious landscape]. Retrieved from https://risu.org.ua/ua/index/resourses/statistics/ukr_2019/75410/

            [6] RISU. (2019). Karta peryhodiv do Pravoslavnoyi Tserkvy Ukrainy [Map of communities’ switches to the OCU]. Retrieved from  https://www.google.com/maps/d/u/0/viewer?mid=1XQR0sfHFFiiXyGiVYqI1mNylJ9fFPdnh&ll=50.37875869902123

            [7] Ilko Kucheriv Democratic Initiatives Foundation (2019). Gromadyanske Suspilstvo v Ukrayini: Poglyad Gromadyan [Civil Society in Ukraine: Citizens’ View]. Retrieved from https://dif.org.ua/article/gromadyanske-suspilstvo-v-ukraini-poglyad-gromadyan?fbclid=IwAR05QDuGLUC2Zp5NlwYcrFyvRii2mYgEpVSbPASWLldFogfp5ajZWb6lW74

            [8] See Pew Research Center (May 10th  2017). Religious belief and national belonging in Central and Eastern Europe. Retrieved from http://www.pewforum.org/2017/05/10/religious-belief-and-national-belonging-in-central-and-eastern-europe/

            [9] According to the AUCCRO’s website, members of the All-Ukrainian Council of Churches and Religious Organizations are the All-Ukrainian Union of Churches of Evangelical Christians-Baptists, the Spiritual Administration of Muslims of Crimea, the Spiritual Administration of Muslims of Ukraine, the Transcarpathian Reformed Church, the German Evangelical-Lutheran Church of Ukraine, the Union of Jewish Religious Organizations of Ukraine, the Orthodox Church of Ukraine, the Roman Catholic Church in Ukraine, the Ukrainian Evangelical Church, the Ukrainian Greek Catholic Church, the Ukrainian Church of Christians of Evangelical Faith, the Ukrainian Eparchy of the Armenian Apostolic Church, the Ukrainian Lutheran Church, the Ukrainian Orthodox Church (associated with the Moscow Patriarchate), the Ukrainian Union Conference of Seventh-Day Adventists, the Ukrainian Christian Evangelical Church, and the Ukrainian Biblical Society. See at: http://vrciro.org.ua/ua/council/members

            [10] See more: Vovk, Dmytro. (2020) Dynamics of Church-State Relations in Ukraine and the Military Conflict with Russia: Political and Legal Aspects, in: Clark, Elizabeth A. & Vovk, Dmytro. (eds.), Religion during the Russian-Ukrainian Conflict (Routledge), pp. 32-53; Vovk, Dmytro. (2020). The Names of Religious Groups and Security Concerns. Talk About: Law and Religion. Retrieved from https://talkabout.iclrs.org/2019/10/03/the-names-of-religious-groups-and-security-related-concerns/

            [11] Directive of the Cabinet of Ministers of Ukraine of July, 2, 2014, No. 677-r; Law No. 419-VIII (2015).

            [12] See Article 16 of the 2001 Law on Pre-School Education, Article 11 of the Law on General Secondary Education, Article 14 of the 2014 Law on Higher Education.

            [13] Figures of IDPs from Donbas remain contradictory. In August 2016 the Ministry of Social Policy of Ukraine listed 1,705,363 IDPs (Ministry of Social Policy of Ukraine. (August 30th 2016). Oblikovano 1,705,363 pereselentsi [1,705,363 IDPs are listed]. Retrieved from https://www.msp.gov.ua/news/8449.html). However, as of December 2019 the Ministry listed only 1,428,919 IDPs (Ministry of Social Policy of Ukraine. (December 9th 2019). Oblikovano 1,428,919 pereselentsi [1,428,919 IDPs are listed]. Retrieved from https://www.msp.gov.ua/news/17989.html). While some IDPs returned home, the number of registered IDPs has been mostly decreased because the government revoked this status for those persons not living permanently on government-controlled territory. It is also worth mentioning that in 2014 the Ukrainian government stopped paying pensions and social security payments to those residing on the territories outside its control. The status of IDP was the only way to renew these payments; The Ukrainian government has not provided statistics of how many Ukrainians have been displaced to Russia since 2014, particularly because a part of its border with Russia is under the control of pro-Russian proxies in Donbas. The Russian Ministry of Foreign Affairs reported that more than one million people displaced from Donbas are in Russia (V Rossii nahodytsya bolee 2 mln. ukraintsev, polovina is nih – bezhentsy s Donbassa – MID RF [There are more than 2 mln Ukrainians in Russia, a half of them are refugees from Donbass, Russian MFA says]. ( April 19th 2017). UNIAN. Retrieved from https://www.unian.net/society/1883854-v-rossii-nahodyatsya-bolee-2-millionov-ukraintsev-polovina-iz-nih-bejentsyi-s-donbassa-mid-rf.html). This figure, however, does not correlate with statistics posted by the Russian Federal Statistics Service (see at https://www.gks.ru/free_doc/new_site/population/demo/tab-migr4.htm). According to the UNHCR data, as of November 2018, there were 427,240 asylum seekers from Ukraine in Russia (UN Refugee Agency. (November 2018). Ukraine situation: Operational update. Retrieved from https://www.unhcr.org/ua/wp-content/uploads/sites/38/2018/12/2018-11-UNHCR-UKRAINE-Operational-Update-FINAL.pdf). The PACE Resolution 2028(2015) mentions 524,000 Ukrainians having sought for asylum or other legal status in the Russian Federations as a result of the annexation of Crimea and the armed conflict in Ukraine’s Donbass region (Parliamentary Assembly of the Council of Europe. (n.d.). Resolution 2028(2015) ‘The humanitarian situation of Ukrainian refugees and displaced persons.’ Retrieved from https://assembly.coe.int/nw/xml/XRef/Xref-XML2HTML-en.asp?fileid=21480&lang=en).  The true figures probably lie in between those provided by Russia and those of international organisations because not all persons displaced from Ukraine were registered as asylum-seekers, refugees or displaced persons; some of them may have applied for citizenship or obtained a permanent residence permit; Increasing labour migration from Ukraine is beyond the focus of this paper because Ukrainian religions seem to pay much less attention to these groups. An exception, which only proves the rule, is the project “Aware and Ready for Germany,” which is implemented by Caritas Ukraine, and focuses on the problems of Ukrainian labour migrants to Germany (see at: http://caritas.ua/migration-beratung/).

            [14] All-Ukrainian Council of Churches and Religious Organizations. (October 31st 2014). Zvernennya na pidtrymku blagodiynytstva ta volonters’koyi diyal’nosti [Address in support of philanthropy and volunteering activities]. Retrieved from http://vrciro.org.ua/ua/statements/419-statement-for-support-volunteering-charity; All-Ukrainian Council of Churches and Religious Organizations. (February 10th  2015). Zvernennya pro obov’yazok dopomogty u zakhysti Bat’kivschyny [Address on the obligation to help in protecting the Homeland]. Retrieved from http://vrciro.org.ua/ua/statements/425-uccro-statement-defence-ukraine

            [15] Committee for Social Services of the All-Ukrainian Council of Churches and Religious Organizations. (December 10th 2017). Strategiya uchasti tserkov i religiynyh organizatsiy u myrobuduvanni “Ukrayina – nash spil’ny dim” [Strategy of Ukrainian Religions’ Participation in Peacebuilding “Ukraine is Our Common Home”]. Retrieved from http://vrciro.org.ua/ua/documents/535-uccro-peacebuilding-strategy-ukraine

            [16] Council of Churches and Religious Organizations under the head of the Transcarpathian Regional State Administration. (March 30th 2015). Zvernennya pro ob’’yednannya zarady myru v Ukrayini, zberezhennya yiyi nezalezhnosti ta teritorial’noyi tsilisnosti [Address on preservation of peace in Ukraine, its independence, and territorial integrity]. Prozak.info. Retrieved from http://prozak.info/Suspil-stvo/Rada-Cerkov-prosit-zakarpatciv-dopomagati-vjs-kovim-i-pereselencyam

            [17] See: Zvenrnennya Pravozahystnogo Poryadku Dennogo shchodo svobody religiyi na tymchasovo ocupovanyh terytoriyah [Address of Human Rights Agenda on Freedom of Religion in the Temporary Occupied Territories]. (April 6th 2018). Retrieved from the Ukrainian Helsinki Human Rights Union’s website: https://helsinki.org.ua/appeals/zvernennya-pravozahysnoho-poryadku-dennoho-schodo-svobody-relihiji-na-tymchasovo-okupovanyh-terytoriyah/

            [18] U Lvovi yezuyity prezentuvalu sviy dosvid dopomogy bizhentsyam ta pereselentsyam [In Lviv Jesuits present their expertise in providing care for refugees and displaced persons]. (2017, March 22). RISU. Retrieved from: https://risu.org.ua/ua/index/all_news/community/charity/66446

            [19] Vidkryttya dennogo tsentru ta prytuku dlya vymushenyh pereselentsiv v Odesi [A day centre and a shelter for displaced persons was opened in Odesa]. (September 29th 2018). Retrieved from the Archdiocese of Lviv of the Roman Catholic Church in Ukraine’s website: http://www.rkc.lviv.ua/news_view-Vidkruttya_dennogo_centru_ta_prutulku_dlya_vumushenux_pereselenciv_v_Odesi-en. See also information about these centers and shelters at Depaul Ukraine Charity’s website: https://ua.depaulcharity.org/%D0%B3%D0%BE%D0%BB%D0%BE%D0%B2%D0%BD%D0%B0/%D0%BD%D0%B0%D1%88%D0%B0-%D1%80%D0%BE%D0%B1%D0%BE%D1%82%D0%B0/%D0%BD%D0%B0%D1%88%D1%96-%D0%BF%D1%80%D0%BE%D0%B5%D0%BA%D1%82%D0%B8

            [20] Tsentr Materi i dytyny [Centre for mothers with children]. (n.d.). Retrieved from Caritas Kharkiv’s website: https://caritas.kharkiv.ua/2015.11/tsentr-materi-ta-dytyny/

            [21] The name was taken from Shalom Aleichem’s novels.

            [22] Smirnova, Olga. Anatevka: ubezhyshche dlya evreev s vostoka Ukrayiny [Anatevka: Refuge for Jews from Eastern Ukraine] [Video file]. BBC.com. Retrieved from: https://www.bbc.com/russian/av/media-44524083

            [23] Bezhentsy v Svyatogorskoy Lavre [Refugees in the Svyatohirsk Lavra]. (August 22nd 2014). Retrieved from the Svyatohirsk Lavra’s website: https://svlavra.church.ua/2014/08/22/bezhency-v-svyatogorskoj-lavre/. The Monastery continues to host IDPs and permanently raise funds for their needs. The alleged involvement of the Sviatohirsk Lavra clergy in separatism and supporting unlawful military groups in Donbas, reported by Ukrainian media and NGOs, is beyond the scope of this paper.

            [24] Mormons’ka Tserkva vydilyaye 1.5 mln. dolariv na dopomohu pereselentsyam z Donbasu  [Mormon Church donates $1.5 mln for humanitarian aid to displaced persons from Donbass]. (October 25th 2014). Retrieved from the Church of Jesus Christ of Latter-Day Saints in Ukraine’s website: https://www.mormonnews.org.ua/%D1%81%D1%82%D0%B0%D1%82%D1%82%D1%8F/mormon-church-helps-refugees-from-donbass

            [25] Aktsiya “Papa dlya Ukrayiny” [Action “Pope for Ukraine”]. (n.d.). Retrieved from the Archdiocese of Lviv of the Roman Catholic Church in Ukraine’s website: http://www.rkc.lviv.ua/category_3.php?cat_1=&cat_2=88&cat_3=171&lang=1.

            [26] Luhans’ka eparhiya pryynyala humanitarni produkty dlya ditey ta postrazhdalyh [Luhansk Eparchy received donated food for children and injured persons]. (n.d.). Retrieved from Eleos Ukraine’s website: http://eleos.com.ua/luganska-eparkhiya-prijnyala-gumanitarni-produkti-dlya-ditej-ta-postrazhdalikh/

            [27] See e.g.: Odeska Yeparhiya rehulyarno dopomahaye sotnyam pereselentsiv, yaki meshkayut’ v Odesi ta prymis’kyh naselenyh punktah [Odesa Eparchy supports on a regular basis hundreds of displaced persons in Odesa and Odesa area] (2016, February 11). Synodal Informational and Educational Department of the Ukrainian Orthodox Church. Retrieved from https://news.church.ua/2016/02/11/odeska-jeparxiya-regulyarno-dopomagaje-sotnyam-pereselenciv-yaki-meshkayut-v-odesi-ta-primiskix-naselenix-punktax-video/; Department of Information of the Ukrainian Greek Catholic Church. (November 11th 2015). Bilya khramu UHCTs na Askol’doviy mohyli hotuyut’ obidy dlya pereselentsiv [Lunches for displaced persons are being served near the UGCC church on the Askold’s Grave]. Retrieved from the Kyiv Archdiocese of the Ukrainian Greek Catholic Church’s website: https://ugcc.kiev.ua/blog/bilya-hramu-uhkts-na-askoldovij-mohyli-hotuyut-obidy-dlya-pereselentsiv/

            [28] Daruvaty dobro prosto! [It is easy to do good to others!]. (December 26th 2016). Retrieved from the Dnipro Eparchy of the Orthodox Church of Ukraine’s website: http://cerkva.dp.ua/daruvati-dobro-prosto/; Yevanhelichna seminariya ta Tserkva “Filadelfiya” organizuvaly svyato Rizdva dlya malen’kyh perselentsiv zi Shodu Ukrayiny  [The Evangelical theologian seminary and the Church “Philadelphia” hosted a Christmas party for minors displaced from Eastern Ukraine]. (December 28th 2016). Retrieved from http://www.chve.org.ua/ets-rojdestvo-29-12-16/

            [29] See at: https://careerfornewlife.com; See about legal aid and psychological care provided by branches of Caritas Ukraine in several Ukrainian cities: Fahivtsi Kartas Zaporizhzhya provely zahid psycho-sotsial’noyi pidtrymky dlya VPO [Specialists of Caritas Zaporizhia provide psycho-social care to IDPs]. (October 23rd 2019). Retrieved from http://caritas.ua/news/fahivtsi-karitasu-zaporizhzhya-provely-grupovyj-zahid-psyhosotsialnoyi-pidtrymky-dlya-vpo/; Psychologichny suprovid [Psychological care]. (n.d.). Retrieved from http://caritas.ua/news/fahivtsi-karitasu-zaporizhzhya-provely-grupovyj-zahid-psyhosotsialnoyi-pidtrymky-dlya-vpo/; Yuryst [Lawyer]. (n.d.). Retrieved from http://caritas-donetsk.org.ua/dijalnist/konsultacii/jurist

            [30] Bezkoshtovna yurydychna dopomoga [Legal aid pro bono]. (n.d.). Retrieved from https://ua.depaulcharity.org/

            [31] “Ya znayu, ty mozhesh!” [I know, you can!]. (n.d.). Retrieved from http://eleos.com.ua/proekt-ya-znayu-ty-mozhesh/

            [32] TeenClub. (n.d.). Retrieved from http://eleos.com.ua/teenclub/; Vseukrayins’ka aktsiya “Ranets’ dobroty” [All-Ukrainian Action “Backpack of goodness”]. (n.d.). Retrieved from  http://eleos.com.ua/vseukrayinska-aktsiya-ranets-dobroty/.

            [33] Shkil’ny portfelik [School Backpack]. (n.d.). Retrieved from http://caritas.ua/portfelyk/; Karitas Ivano-Frankivs’k zibrav do shkoly 46 pershoklassnykiv [Caritas Ivano-Frankivsk provided school supplies for 46 first graders]. (August 31st 2019). Retrieved from http://caritas.ua/multimediya/videogalereya/karitas-ivano-frankivsk-zibrav-do-shkoly-46-pershoklasnykiv/

            [34] Refugees here are persons who were granted with the status of refugee in Ukraine. Most of refugees and asylum-seekers came to Ukraine from Afghanistan and Syria (see at https://www.unhcr.org/ukraine.html); Pokaznyky diyal’nosti DMS za 9 misyatsiv 2019 roku [Performance indicators of the SMS of Ukraine for the first nine months of 2019]. (n.d.). Retrieved from https://dmsu.gov.ua/assets/files/statistic/year/2019_9.pdf; UNCHR data is available here: https://www.unhcr.org/ua/11846-2; According to the 2001 Ukrainian Law on Immigration, immigrants are foreigners and stateless persons who have obtained an immigration permit and live in Ukraine permanently. Most immigrants are from post-Soviet countries; Pokaznyky diyal’nosti DMS za 9 misyatsiv 2019 roku [Performance indicators of the SMS of Ukraine for the first nine months of 2019]. (n.d.). Retrieved from https://dmsu.gov.ua/assets/files/statistic/year/2019_9.pdf; The up-to-date number of individuals officially registered as IDPs can be found here: https://www.msp.gov.ua/news/17989.html

            [35] See more at: Institute of Religious Freedom. (2018). Religious freedom at gunpoint: Russian terror in the occupied territories of Eastern Ukraine (analytical report) [Adobe Digital Editions version]. Retrieved from https://www.irf.in.ua/files/publications/2018.10.24-IRF-Report-ENG.pdf

            [36] Merte, Lauren Van, Steiner, Steven E., Harring Melinda. ( October 2017). Ukraine’s Internally Displaced Persons Hold a Key to Peace: Issue Brief. Retrieved from the Atlantic Council’s website: https://www.atlanticcouncil.org/wp-content/uploads/2015/05/Ukraines_Internally_Displaced_Persons_Hold_a_Key_to_Peace_web_1003.pdf

            Footnotes
              Related Articles

              Spotlight on Uzbekistan: Executive Summary

              Article by Adam Hug

              July 14, 2020

              Spotlight on Uzbekistan: Executive Summary

              Spotlight on Uzbekistan finds that the much talked about reform process in Uzbekistan is real, but that so are the significant holes in it, with a lot of work still needing to be done to create an open economy, pluralist politics and free society. It remains unclear if President Mirziyoyev’s plans are simply for the authoritarian modernisation seen so far or whether something more ambitious is planned. Since 2016, there has been appreciable economic progress, a reduction in state interference in everyday life, and notable increase in some freedoms, particularly for activists and experts who choose in some way to engage with the Government’s reform project. This genuine progress has garnered Uzbekistan much international good will as it has returned to the world stage.

               

              However, Mirziyoyev’s pro-business approach and connections to leading business people have created new concerns about cronyism, corruption and citizens forced out of their homes with inadequate compensation as part of building the new Uzbekistan. So far the reforms have created a type of ‘managed freedom’, where there is space for ‘constructive criticism’ but some sensitive topics remain off limits. The response to recent crises have highlighted the successes and failings of the new system: showing swift action to get on top of the initial challenges; rapid, numerous but not wholly joined up initiatives to tackle the economic and social impact; a reticence to address historic and structural problems; and new opportunities for local abuses of power. As Uzbekistan becomes more self-confident about the progress of the reforms and its place in the world, it needs to show a more self-confident approach towards its own past, convening a national conversation involving those who suffered under Karimov, the Government and with local and international experts.

               

              The publication makes key recommendations for the Government of Uzbekistan. It should:

              • Continue reforming the civil service to improve structures and capacity while being more measured and consultative when creating new legislation and decrees.
              • Develop a more competitive political environment in Uzbekistan by removing restrictions on registering new parties and allowing independent candidates to stand for election.
              • Reform local government by requiring the direct elections of Governors and Mayors, with greater public consultation on planning decisions, action on forced evictions, lack of compensation, the provision of social infrastructure and protecting historic buildings.
              • Require transparency for all holders of public office including politicians and judges with declarations of external sources of income and assets, while making public the ownership details of firms involved in the new cotton ‘clusters’.
              • Move beyond ‘constructive criticism’ to true freedom of expression and association including by delivering new anti-defamation laws without the threat of prison or massive fine and allowing independent NGOs to register, while helping them do so.
              • Help facilitate the end of the boycott of Uzbek cotton by urgently registering the cotton monitoring NGOs and independent trade unions, working with them to end forced labour.
              • Continue the reform of the Prosecutor General’s Office, security services and judiciary to prevent the harassment of activists and political opponents.
              • Deliver transitional justice and greater openness about the Karimov legacy that includes helping the rehabilitation of victims of past abuse and an open public dialogue.
              • Continue to expand both religious and social freedoms that prioritise individual choice over community pressure, with more women in senior government positions, action on domestic violence, freedoms for religious groups and ending laws against the LGBTQ community.

               

              International institutions and governments should:

              • Critically but actively, engage with Uzbekistan to further the reforms and insist on an international human rights health check ahead of decisions whether to elect Uzbekistan to the UN Human Rights Council or be chosen to host the 2027 Asian Games.
              Footnotes
                Related Articles

                Introducing Mirziyoyev’s Uzbekistan

                Article by Adam Hug

                Introducing Mirziyoyev’s Uzbekistan

                Spotlight on Uzbekistan

                In September 2016, longstanding Prime Minister Shavkat Mirziyoyev assumed the Presidency of Uzbekistan following the death of President Islam Karimov, the despotic ruler who had dominated the country since independence. After decades of heavy repression and isolation by a regime Mirziyoyev was intimately involved with, many international and local observers have been surprised and cautiously heartened by Uzbekistan’s efforts to open up to the outside world and address some of the regime’s more egregious abuses, but questions have remained over the long-term intentions of the new leadership. The recent coronavirus crisis has provided an acid test for assessing the government’s progress, and its response – effective in suppressing the virus – has highlighted progress made in many areas while further illuminating some continuing areas of concern. This introductory essay, and the Spotlight on Uzbekistan essay collection as a whole, seeks to assess the progress Uzbekistan has made since 2016, identify the challenges that remain and develop ideas for further action.

                 

                A brief history of modern Uzbekistan

                Uzbekistan can trace its roots back to the first settlements of the Scythian people before their absorption into the Persian Empire and its successor states until the Arab conquest in the 7th century. The Mongol conquests in the 13th century consolidated the migration of Turkic peoples to the region that had been gradually taking place in previous centuries. Timur (known in the West as Tamerlane) founded his empire in Samarkand, and later rulers (notably Islam Karimov) have sought to frame him as a founder of Uzbekistan.[1] The remnants of the Timurid Empire were conquered in turn by the Shaybanids, who also took the name Ozbeg (Uzbek) in honour of a senior leader of the Mongol Golden Horde from which they descended, establishing smaller kingdoms in the region. Russia attempted to push south into the region as part of its imperial expansion with the failed Khivan expedition in 1717 under the rule of Peter the Great. This was followed a century and a half later by the Russian capture of Tashkent in 1865, the annexation of Samarkand from the Emirate of Bukhara in 1868, and the annexation of the Khanate of Kokand in 1876, with the full and final absorption of the remnants of the Emirate of Bukhara and Khanate of Khiva in 1920. Until 1924 the Soviet regions somewhat mirrored their predecessor states with the Khorezm People’s Soviet Socialist Republic (SSR) replacing the Khanate of Khiva, the Bukharan People’s SSR covering the former Emirate of Bukhara, and the Turkestan Autonomous SSR (ASSR) covering everything else. This was dissolved in 1924 with the creation of the Uzbek SSR, which, after the departure of the Tajik ASSR to form its own republic in 1929, comprises the territory that makes up Uzbekistan today, with Tashkent replacing Samarkand as its capital in 1930.

                 

                Islam Karimov ascended to the position of First Secretary of the Communist Party of Uzbekistan in 1989, becoming the first and only President of the Uzbek SSR a year later and at its independence in September 1991 became the first President of the Republic of Uzbekistan, a post subsequently ratified in a controversial December 1991 election. He would rule with an increasingly iron fist, with notable crackdowns following a mysterious series of car bombs in 1999 and the massacre of hundreds of people following unrest in Andijan in 2005, until his death, announced on September 2nd 2016. For the last 13 years of Karimov’s rule Shavkat Mirziyoyev served as his Prime Minister (PM).

                 

                Karimov now lies in a purpose built mausoleum complex overlooking the old city of Samarkand, where citizens go to pray and pay their respects. Islam Karimov Avenue runs from his resting place to a large statue near the historic Registan, with shops on the route selling his photo. While his successor may be seeking to move beyond his legacy he is not taking active measures to quell the Karimov cult of personality, instead letting it slowly tick downwards, as shown by fewer examples of pictures of the first President being displayed in public buildings and publically contrasting the actions of the new President with past.

                 

                Mirziyoyev era reforms

                Mirziyoyev became interim President on September 8th 2016, after elbowing aside the constitutionally designated interim President Chairman of the Senate Nigmatilla Yuldashev to get the role on a temporary basis and outmanoeuvring key rivals, Deputy PM Rustam Azimov and particularly the head of the National Security Service Rustam Inoyatov, to secure the post permanently through election. Azimov would be fired from government in June 2017 and Inoyatov would be removed from his post in January 2018. Mirziyoyev’s inaugural address as President gave some hints at a reformist direction of travel: “In further deepening the democratic reforms and implementing the concept of developing a civil society, we believe that, as it was before, the citizens’ self-governance bodies – mahallas, as well as the non-state, non-profit organizations, free and impartial mass media will take an active place. In implementing the important principle, namely, “From a strong state to a strong civil society”, above all, we will lean upon the strength and capabilities of such social institutions.” However such commitments are often made by leaders who have no intention of delivering on them.

                 

                Assessing the state of the much-touted reform process is the central question this essay collection seeks to address. After initial scepticism, it has become quickly clear that under Mirziyoyev the regime has sought clearly to differentiate itself from the image of the Karimov era and the comparisons with other regional poor performers such as Turkmenistan and Tajikistan. Early efforts on currency liberalisation (which has dramatically shrunk the black market), tackling forced labour, visa liberalisation, and reducing censorship led the international community to take notice of a process of rapid change.[2] Irrespective of the continuing debate over the new regime’s motivation, it correctly identified that failure to address its huge economic and structural problems would substantially increase the risk of political instability and the pressure for revolutionary change. The challenge is to identify where change is substantive, where it is cosmetic and where the long-term direction of travel is either unclear or controversial.

                 

                The process has been driven from the top with a blizzard of presidential decrees and new legislation, with 25 per cent of all legislation adopted since independence being issued between 2016 and 2019.[3] Supporters of the process have argued this intensively top-down approach is necessary to tackle the institutional inertia of the bureaucratic system developed under Karimov, hitting it on multiple fronts to spur it to action. While that perspective is understandable, there have been notable challenges including: incorporating the views of key stakeholders; errors due to the speed of transposition and implementation; and the ongoing cultural challenge of a risk-averse and poorly educated middle management level, steeped in Soviet and Karimov era paper pushing, being placed under even more pressure, which sometimes leads to increased buck-passing rather than fundamental change. The mantra of the reformist wing of the Uzbek officialdom is repeated relentlessly: that missteps and delays in the reform process are driven by a lack of capacity rather than a lack of political will. Their diagnosis is that the continual infusion of better trained, reform-minded people (often from the diaspora) into the system will help break down the roadblocks to reform (or replace them), a subject addressed in more detail in this collection’s essay by Navbahor Imamova. While this will undoubtedly be important, the leadership will have to find a way to allow greater space for experimentation and measured risk-taking in implementing the reforms in the face of presidential pressure to ensure that the buck-passing culture is brought to an end rather than grinding down a new generation of officials. Recognition that such a top-down approach is unstainable can be seen in efforts to increase the responsibilities of Parliament and to devolve certain functions to local government; however both institutions are in need of significant reform (as addressed below) and the fear that loss of control would lead to a loss of stability persists.

                 

                One of the signature initiatives has been the creation of ‘virtual receptions’ (currently 208 of them), under the auspices of the Presidential Administration, where complaints from citizens about poor performing public services and other problems were fed directly to administration officials, initially bypassing the ministries and local administrations. The Centres proved very popular, with over 3,726,949 appeals from the public at time of writing, of which 3,673,670 had been reviewed by officials according to the government.[4] They provided a channel through which the new leadership could assess the key pressure points in the system to inform their policy response, as well as helping to boost the public image of a new President who was seen to be listening to people’s problems.[5] However, there have been reports that after initial success, the public believes they are becoming less effective as a tool in that they now more regularly act to pass on information to the ministries or local officials rather than bypassing them.[6] This shift in approach would make sense in the context of the evolution of government but risks the responses being lost in only partially-reformed bureaucracies.

                 

                The picture across the ministries is mixed. Uzbek PM Abdulla Aripov and Deputy PM Achilbay Ramatov are known to be part of the old guard but loyal to the President. The Ministers of Justice, Education, Investment and Agriculture are seen as reformers, and have become the main points of contact for Western interlocutors. Unsurprisingly given the top-down approach to driving forward the reform process, the Presidential administration is powerful but lacks transparency and direct accountability.

                 

                The Uzbek Government has been proactively trying to obtain international assistance with the reform programme, with the United Nations (UN) Office in Uzbekistan and International Labour Organisation (ILO) becoming prominent voices both within the country and in highlighting progress to the wider international community. There has been significant growth in the number of international consultants and donor agencies advising on the reform process.[7] The UN has identified education reform, social security transformation and wider public sector reform, climate change and water management, and the protection of historic buildings as the key areas for international focus.[8] However the extent of the response by Western governments and international institutions has been somewhat hampered by Uzbekistan’s middle-income status, which limits the amount of official resources under Official Development Assistance (ODA) rules that can be devoted to it.

                 

                The wrangling between Mirziyoyev and Karimov’s security Chief Rustam Inoyatov was just one dimension of the perceived rivalry between the President and the Karimov era security apparatus. Inoyatov’s successor, long-time ‘securocrat’ Ikhtiyor Abdullayev, was himself subsequently arrested and imprisoned for 18 years on charges of bribery, extortion and forming a criminal enterprise alongside 24 other officials from the security services and prosecutor’s office.[9] The rivalry reflects both inter-elite competition and competing visions on the governance of Uzbekistan. The President has taken steps to strengthen the National Guard and Presidential security service as a counterweight to the National Security Service (SNB), giving them greater resources and the power of arrest.[10] There remains a perception that the security services are still not full behind the reform programme, with allegations that they have used proxies to target independent voices, and are more prone to take measures to crackdown on dissent.[11] This perception both perhaps reflects reality and gives a degree of political distancing between the new regime and efforts to crackdown on more troublesome critics.

                 

                As well as the old guard in the security services and ministry middle management, the most regularly identified roadblock to reform is the role of local and regional government. The heads of local district (Tuman), city and regional (Viloyat) administrations are ‘Khokims’ currently appointed by the central government, many of whom have been in their posts, or otherwise building up local power bases, since the Karimov era. Regional leaders are routinely blamed for being slow to implement reforms at the speed or to the extent desired by reformers in Tashkent, and as set out in numerous places in this essay collection are often at the heart of local concerns around corruption and administrative incompetence. Both Tashkent Khokim Jakhongir Artykkhodjaev and Ferghana Governor Shuhrat Ganiyev have been recorded as threatening bloggers and other media critics, with the latter involved in a string of controversial incidents (including claims that he threatened residents of the Sokh enclave after unrest that he would ‘erase [their] villages from the map’). That he was not fired by a forgiving President has led critics to dub him as ‘immortal’.[12] In a further sign that personal loyalty to the President is the primary requirement for the job, disgraced former Agriculture Minister and Deputy PM Zoyir Mirzaev, fired in 2018 for being abusive towards farmers, has been reappointed as Khokim of Kashkadarya Province.[13] Only one Khokim of a district, city or region in Uzbekistan – Dilfuza Uralova who heads the local Bayaut district (tuman) in Syrdarya province – is a woman.[14]

                 

                The President and other senior leaders have talked about ways to make local government structures more accountable to local people, but progress on delivery has been slow. The initial discussions have centred on separating the executive role of Khokims, appointed by the government, from the elected regional assemblies or local councils (Kengash) so that these representative bodies can improve their scrutiny of the operations of the Khokimiat.[15] At present, while in some cases the Kengash may provide scrutiny of the actions of local officials, it is unknown for them to block a decision of the Khokim. In the absence of genuinely competitive political environment, the administrative separation of executive and scrutiny functions in unlikely to pose an effective check on the activities of the Khokims. Despite raising the issue in 2016 Mirziyoyev has yet to take action on the direct election of Khokims themselves, something that is increasingly becoming a source of local discontent, with a June 2020 petition due to be debated in parliament following local unrest in Fergana.[16] The heads of local neighbourhood associations, the Mahalla Committees, are now elected and the Mahalla remains an important organising institution in Uzbek life.

                 

                While direct election of the Khokim may be a more effective tool for fostering local accountability than elections to the relatively toothless Kengashs, in the absence of more competitive political environment local leaders will still ultimately owe their positions to their relationships to, and usefulness for, the President. At present local government funding is reliant on funding from central government, and while regional inequality will necessitate significant financial flows from the centre in any scenario, developing opportunities for local administrations to raise funds locally to boost financial independence may help encourage greater political independence and a stronger focus on local needs rather than constantly looking up to the regional or national government for guidance.[17]

                 

                The President’s State of the Nation speech on January 24th 2020 made an ambitious list of promises for further reform this year, including pledges on reform to Propiska (controls on moving residency), strengthening social protections including on health insurance, the creation of a new anti-corruption agency, addressing judicial independence, speeding up the publication of a national human rights strategy (approved in June 2020), a promise of citizenship for 50,000 stateless people who had been resident since before 1995, and a raft of other well received proposals.[18]

                 

                The reforms so far, and perceptions of the direction of travel, have led to widespread international praise, such as Uzbekistan’s widely trumpeted rating by the Economist as ‘most improved country’ in 2019.[19] Many long-standing international observers, and a number of emerging local voices, are cautiously optimistic. This is due at least in part to a much greater willingness amongst the elite to speak openly about the challenges the country faces, setting expectations and benchmarks against which their performance can be judged. For Uzbek leaders, many of whom held senior posts under Karimov, this is a delicate dance that involves admitting that problems exist, widely declaring that there is willingness to undertake significant change under Mirziyoyev, but avoiding direct criticism of Karimov.[20] Despite this many longer-standing Uzbek opposition voices, who under Karimov made the same criticisms of the system that the politicians are making now, are still left out in the cold.[21]

                 

                Political Space

                In his January 2020 address to the nation the President said that ‘democratic reforms are the only right way for us.’[22] The speech took place only a month after the December 2019 parliamentary elections that provided an excellent showcase of Mirziyoyev’s Uzbekistan, for both good and ill. The government sought to use the elections themselves as a showcase for the reform process – something it partially achieved -but in what was something of a rare international PR misstep, it also drew attention to the limits on what has been achieved so far.

                 

                The Organisation for Security and Co-operation in Europe’s Office for Democratic Institutions and Human Rights’ (OSCE ODIHR) long-term observation findings, the gold standard in international election observation, highlighted some critical areas of continuing concern. According to the OSCE the December 22nd parliamentary elections in Uzbekistan ‘took place under improved legislation and with greater tolerance of independent voices, but did not yet demonstrate genuine competition and full respect of election day procedures’. They also noted that ‘regrettably, the new legislation and modernized administration of elections did not improve the polling process, with international observers reporting numerous serious irregularities, such as voting on behalf of others and disregard for key procedures during counting’. [23]

                 

                As the OSCE point out, in order to stand for election a party must have been registered with the Ministry of Justice ‘at least four months prior to the announcement of the election and to have collected the supporting signatures of at least 40,000 eligible voters across Uzbekistan’s 14 administrative territorial units provided that no more than eight per cent of the signatures collected are from one unit. Given that a party is not required to nominate candidates in all constituencies, the signature collection requirements may be burdensome, in particular, the ceiling of eight per cent per region could create an eligibility barrier for a party that enjoys broad support nationally but lacks such support in one or a few regions’.[24]

                 

                Independent candidates are barred from standing. By way of comparison only two people are required to form a basic political party in the United Kingdom (UK) and any Parliamentary candidate, whether a member of a party or standing as an independent, requires signatures of ten registered voters in the seat they are contesting.[25]

                 

                It is therefore unsurprising that with the exception of the Ecological Party of Uzbekistan, which had previously sat in parliament as the Ecological Movement of Uzbekistan with unelected seats reserved for it, no new party has been registered since 2003. The OSCE ODIHR has described these restrictions as ‘burdensome and open to arbitrary application’, and explained that in 2019 ‘these factors limited the opportunity for elections to serve as a contest between distinct political viewpoints and narrowed the choice available to voters’, given that ‘all parties are supportive of presidential policies, and while parties worked to distinguish themselves during the campaign, none identify themselves as an opposition party’.[26]

                 

                What was being put forward by the regime to voters in December 2019 was an attempt at ‘competitive authoritarianism’: encouraging some intra-party competition within limited bounds that was restricted to the notional representation and prioritisation of issues rather than challenging the system. Each party staked out a broad but different political message, albeit not backed by detailed policies, to give voters the semblance of choice. Mirziyoyev’s Liberal Democratic Party (UzLiDeP) promoted a pro-business message, and the Democratic Party (Milliy Tiklanish) staked out a family values- and cultural heritage-focused conservative platform. Two parties positioned themselves on the centre-left, with the People’s Democratic Party focused on the welfare state and the Social Democratic Party (Adolat) looking at on reforming justice.[27] The Ecological Party notionally addressed environmental issues – albeit whilst actively promoting nuclear power. In the end the UzLiDeP received 43 seats, Milliy Tiklanish 35, Adolat 21, the People’s Democratic Party 18 and the Ecological Party went down to 11 seats.[28]

                 

                The role of the new Majils (Parliament) has been conceived by the regime as helping to inform and manage the reform process, with stated plans to use it to increase scrutiny of legislation, budgets and the implementation, rather than being a strong external check and balance to it. The elections were used to facilitate a changing of the guard within the Majilis, to bring in new, younger faces and increase the proportion of women parliamentarians (rising from 16 per cent to 32 per cent in the new parliament).[29]

                 

                Whatever the merits of this system it is certainly not something that could be reasonably described as democratic, nor is it automatically a step towards becoming a democracy. What comes next will be critical. At a press conference given for the UK media and policy community, Sodiq Safoyev, first deputy chairperson of the Senate, described the regime’s approach as ‘setting the legal framework to allow domestic opposition to develop from the grassroots’. The idea being presented is that the combination of fresh blood in Parliament and the gradual opening of political space (including allowing public criticism of ministers, regional leaders and elements of the government’s delivery) would allow the system to develop into a more competitive political environment organically over time. However given the barriers to the registration and development of independent political parties, the current setup has the risk of echoing Russian ‘managed democracy’, where Potemkin parties have presented alternative platforms within a curated system without ever truly challenging the structures of power or sought to honestly compete for the presidency.

                 

                There certainly seems to be no political appetite amongst the current elite for reassessing the relationship with diaspora-based opposition parties, such as the banned Unity (Birlik) Party and the Erk Democratic Party (led by Muhammad Salih who stood in the 1991 presidential election), which were forced into exile under Karimov. Government officials claim that these groups have no credibility and that bringing them into the process would be ‘artificial’. However if the regime is correct( as it may well be) that such groups have little to no political support within the country, then continuing to ban them seems pointless and potentially counterproductive, given that banning them makes it look like they have something to fear.

                 

                Economic change and the opportunities it brings, for good and ill

                Economic stagnation and authoritarian control defined the Karimov era state. The urgent need to strengthen Uzbekistan’s previously sclerotic economy has been the driving force behind the reform process, given that the failure to address economic hardships could provide the spark for even more radical change. The challenge of delivering transformative economic change has now been further exacerbated by the pressures of COVID-19. In this collection, essays by Yuliy Yusupov, Kate Malinson and Professor Kristian Lasslett address the reform process, the environment for investors and the challenge of corruption respectively in great detail, but it is worth drawing attention here to some of the key challenges that faced the Mirziyoyev government as it took office.

                 

                Under Karimov, the combination of a restrictive currency system (which limited currency convertibility and tied the som to a United States (US) dollar peg), high tariffs, and attempts to focus the economy on import substitution generated the conditions for a substantial black market (including in the country’s large bazaars and street markets), with a substantial gap between black market prices and official purchasing prices for many goods. In 2017 the currency was allowed to float freely, leading to the rapid official conversion of almost $300 million US dollars into Uzbek Som. Over time the Som has continued to depreciate against the dollar,  helping the transition from the black economy and informal employment, (together thought to equate to up to a third of the overall economy) to the real economy by helping equalise the currency rates in the two systems.[30] In addition to the impact of currency liberalisation, the withdrawal of price controls from autumn 2018 on staples such as bread, flour, electricity, natural gas and gasoline have also driven the cost of living up and have proved controversial, with compensatory welfare payment for vulnerable groups not seen to fully cover the increases.[31] Inflation spiked in 2018 at 17.5 per cent and, prior to the crisis, had been relatively slow to decline.

                 

                During the Karimov era high tariffs tended to create substantial import monopolies, where political connections were seen to help obtain exemptions from customs duty. While initial efforts were made to reduce tariffs, as Yuliy Yuspov points out in his essay, in late 2018 local interests created a list of domestically produced products that were exempt from tariff abolition, leading to concerns that the process was being driven by local power brokers rather than a desire to help independent industries adjust to the global markets.[32] Until now the high tariffs have also helped keep prices in Uzbekistan artificially high; for example cars sold in Uzbekistan from the state owned UzAuto monopoly are between 20 and 50 per cent more expensive than the same UzAuto-built cars that are sold in other Central Asian markets, helping drive local smuggling operations.[33] Criticism from the public and the government’s own Anti-Monopoly Committee may have helped drive the President’s decision to remove excise tax from car imports as of August 1st 2020.[34] The continuation of smuggling has helped drive Uzbekistan to reinstate border posts near the border with Kyrgyzstan, which had been removed in an earlier phase of the presidency.[35]

                 

                Trying to cut taxes while boosting enforcement to bring more of the economy out of the informal sector is an understandable approach under the circumstances, but it has had some practical challenges. For example. VAT has been reduced from 20 per cent to 15 per cent, presented as support for small business, but in reality many of them are paying it for the first time and are finding the official implementation sometimes punitive.[36] The transition from cash to credit card payments also increases VAT collection and as such had been resisted in some quarters prior to the COVID-19 pandemic. For firms transitioning from the black economy to the real economy there are real risks that they may be tempted to return to the shadows. The desire to squeeze the black economy and increase the tax base may be necessary to balance the budget and regularise the economy, but it has a risk of choking off the growth of small business and of greater social tension if this is taking place amid the continuation or expansion of high-level corruption and the perception that the richest in society are avoiding their fair share of the burden.

                 

                Prior to the COVID-19 outbreak extensive efforts had been underway to take advantage of Uzbekistan’s heritage assets in the cities of Samarkand, Bukhara and Khiva amongst others to promote international tourism. Short-term visa-free travel has been provided for 73 countries and pressure is underway to expand international quality hotel capacity and generate favourable coverage about the country’s potential for tourism.[37] However, the pandemic has hit the fledgling sector very hard.

                 

                Efforts to increase agricultural exports to China are of critical importance to the development of the sector, with cherries (the subject of fierce bidding wars), melons, peanuts, and honey the limited group of agricultural products able to access Chinese markets at present.[38] Attempts at reforming the sector, as set out in the October 2019 Presidential Decree ‘On approval of the Strategy for the Development of Agriculture of the Republic of Uzbekistan for 2020- 2030’ and its attached roadmap, have positive elements but lacked details about reform mechanisms (though some of this has been addressed by the announcements in 2020 on ending the state order system, more about which below).[39] Efforts are also underway to improve antiquated irrigation systems to save water and electricity whilst boosting output.[40]

                 

                In their essays Yuily Yuspov and Professor Kristian Lasslett highlight some of the changes to the agricultural sector that are currently underway, both in terms of long-promised land reform and the impact of the new ‘clusters’ (vertically integrated businesses that are seeking to develop local crops – first cotton and now fruit and vegetables – into higher value outputs). Given that 27 per cent of formally employed Uzbeks currently work in agriculture (as well as more involved informally and with their domestic small holdings) making it the largest sector of the economy, it is essential that the changes underway are handled with care to protect small farmers, who currently lease their land from the government on 49-year terms.[41] There are concerns that higher-quality agricultural land may end up being consolidated under the control of powerful business interests through the cluster system, either by requiring land swaps or coercing farmers into working for the cluster, as Radio Free Europe/Radio Liberty (RFE/RL) have reported amid government complaints about the current underutilisation of arable land – an important debate but an area with clear potential for abuse.[42] Lasslett examines the opaque ownership structures of the clusters in more detail in his essay, but it is clear that there is a real risk of Uzbekistan replacing state monopolies with an oligarchic system (a series of local private monopolies operating on a regional and sectoral basis) rather than boosting competition in the agricultural sector.

                 

                There have been some steps taken to end the state electricity monopoly, with Uzbekenergo due to be broken up into Thermal Power Stations (TPP), National Electric Grids of Uzbekistan (NESU), and Regional Electric Grids (REG).[43] Ownership of Uzbekistan’s airports have been separated from Uzbekistan Airways, but the national flag carrier still dominates access to slots.[44] Liberalisation in the banking sector has been limited, with the state retaining control of most banks. Direct foreign ownership has been limited to less than 50 per cent of total shares even under the December 2019 banking reforms – measures designed in part to limit the ability for shares to be held by opaque offshore accounts from Uzbek business people as well as limiting international competition.[45] State control of banks helps continue the practice whereby state-owned enterprises receive cut-rate loans from banks that specialise in that sector.[46]

                 

                Attempts at liberalisation and privatisation carry concerns about the risk of the transfer of power from the state to politically connected private interests and around the desire to promote genuine competition rather than transferring monopoly power to the private sector. It is essential that Uzbekistan learns the right lessons from previous privatisation efforts in the wider region, as transferring companies (or their opportunities for corruption and patronage) from the state to oligarchic control is unlikely to generate the benefits for economy and society that genuine reformers are looking for.

                 

                Irrespective of political or economic preferences over the relative merits of the state and private sector, the case for reform of Uzbekistan’s public sector and publically owned enterprises, so that activity can be refocused on more socially productive outputs, is overwhelming. For example, there is substantial political pressure, both internally and from international partners such as the UN and World Bank, to expand the social safety net as well as to reform its operation. At present, only a third of Uzbekistan’s poorest people receive some form of social assistance overall and only 37 per cent of poor families receive family allowances.[47] Significant overstaffing is apparent in a number of areas of the public sector, from traffic police on every street corner, to multiple security guards or other staff checking tickets in the same line at train stations or museums – what Kate Mallinson refers to as ‘stamp culture’. To deliver the necessary efficiency gains, and to free up state funds to increase recruitment of suitable staff in more productive areas of public service, there needs to be both expanded opportunities for skills training and for sustained private sector growth to provide jobs for those not able to be redeployed within the public sector, but also for the many citizens, particularly from rural areas, who may prefer to seek employment in Uzbekistan rather than lead the precarious life of a migrant working in Russia.

                 

                Before the pandemic, a combination of limited local job opportunities and restrictions on internal migration through the Propiska system, saw Russia (and to a lesser extent Kazakhstan, Turkey and Dubai) become home to significant numbers of migrant workers. While precise numbers are difficult to quantify in 2017 1.8 million Uzbek citizens who arrived in Russia declared their purpose for visiting as being for labour.[48] Surveys have suggested that average annual remittances are approximately $418 per worker and the World Bank estimates that remittances accounted for 15 per cent of GDP in 2018.[49] As economic opportunities in Uzbekistan have begun to grow post-2016, the rate of migration has begun to slow, with some also returning from Russia into both skilled jobs in the public sector and into expanding sectors including taxi driving. However, the pandemic has led to large numbers of migrant workers returning, with around 500,000 labour migrants returning to Uzbekistan by the end of May 2020.[50] With Russia dealing with an oil price slump as well as the pandemic, it is likely that the Uzbek economy may have to absorb many more of these workers into its own economy sooner than it would have planned, further adding to the challenge of economic recovery.

                 

                While the reforms undertaken so far are far from perfect, the mood music and positive press coverage they generated prior to COVID-19 meant that business optimism was on the rise.[51] Uzbekistan is currently applying for World Trade Organisation (WTO) membership and attempts are being made to attract international investment.[52] While Chinese, Russian, Korean and Turkish investors may be exploring a wider range of business opportunities, Western interests are focused primarily on education, retail, services, machinery and specialist/technical services (such as architects, law firms and accountants).

                 

                While independent international investors have been relatively slow to make substantial investments in Uzbekistan, the sense of new economic opportunity has encouraged ethnic Uzbek billionaires, significantly Alisher Uzmanov, a Russian national based in the UK, and Patokh Chodiev, a Belgian national resident in Kazakhstan, to expand their involvement in the Uzbek economy and public life. For example, Uzmanov’s company SFI Management Group LLC has taken over running of the AlMailk Metallurgical Combine, acting as trustee for the government’s share in the complex to deliver a modernisation programme.[53] Uzmanov has also recently given $20 million to the Uzbek government to respond to the COVID-19 outbreak to help build an emergency hospital, and $15 million to victims of the Sardoba dam tragedy.[54] According to the Financial Times he has also declared that he has put ‘several hundred million dollars’ into not-for-profit ventures to ‘help the new President and his team’, with Mirziyoyev a relative of his by marriage.[55] The International Chodiev Foundation has played an active role in supporting the development of Buyuk Kelajak (Great Future), an organisation designed to promote Mirzyoyev’s reform process by coordinating activities of experts in the Uzbek diaspora and working with some of them to return into roles inside the Uzbek government.[56]

                 

                The evolution of the Uzbek economy from rigid state control to a more market-based system carries a significant risk, the opportunity for expansion, diffusion and diversification of higher level (‘grand’) corruption. Under Karimov petty corruption amongst lower-middle tier officials was endemic, with bribes used for everything, from getting better exam grades to getting out of forced labour. The police and particularly the traffic police were notoriously active in bribe taking. After a series of interventions this situation has markedly improved for ordinary Uzbeks, with bribe taking by junior officials framed by the new regime as an impediment to Uzbekistan’s economic development and with policing having undergone a significant overhaul.[57] However while petty corruption was endemic, and elite politics described as ‘an all-embracing system of rent seeking and patronage’ where ‘State institutions were little more than a façade, behind which the real powerbrokers engaged in informal decision-making’ the rigidity in the system and the suppressed state of the economy cramped some of the potential financial scale of elite corruption.[58] As the tale of the former President’s daughter Gulnara Karimova, set out in detail in Professor Kristian Lasslett’s essay, shows such extravagant displays of corruption were possible but restricted both in areas of opportunity and in their proximity to the first family.[59] Corruption investigations have been a common feature in removing institutional opposition to Mirziyoyev, notably amongst the security services had been at the heart of institutionalised corruption in the Karimov era.[60]

                 

                New economic opportunities are seen as facilitating new opportunities for corruption, cronyism and nepotism both at a local and national level. The construction boom has seen examples where local politicians have become intertwined with local developers ranging from less than transparent relationships, such as in the case of the current Khokim of Tahskent Jahongir Artikhodjaev outlined in Lasslett’s essay, through to convicted cases of corruption such as in the case of the former Khokim of Samarkand jailed for 13 years for accepting bribes and abuse of power.[61] The perception is widespread that the construction industry and access to construction permits are being dominated by local oligarchs, while concerns about exploitation of the cluster system are set out above, below and in the essays by Lasslett and Lynn Schweisfurth. Overall Uzbekistan’s ranking in the Transparency International Corruption Perceptions Index, 153rd in the World, is the same position in the 2019 survey as it was in the last full year of Karimov’s rule, though its points tally has improved slightly.[62]

                 

                In the summer of 2019, the Government announced a new State Anti-Corruption Programme, including an interagency Special Commission.[63] The OECD is providing technical support to the programme and to the prosecutor’s office in relation to anti-corruption work.[64] As set out below Mirziyoyev is aware that corruption poses a significant challenge to both international perceptions of Uzbekistan and to local satisfaction with his rule, as highlighted by his public responses to perceptions of official shenanigans in the housing sector also discussed below. However, it is still unclear about what his strategic objective is. Since coming to power he has aligned himself against some traditional power centres, such as the security services that were mired in corruption, but in doing so he has relied on the support of politically connected networks of business people both to shape Uzbekistan’s new business friendly international image and consolidate his power, and they have seen to particularly benefit from the new opportunities for profit available in today’s Uzbekistan. So questions remain about the long-term direction of travel. It is notable that there has been no steps directly taken by the Government of Uzbekistan to explore participation in the Extractive Industries Transparency Initiative (EITI), despite initial contact meetings being made through donor agencies.[65]

                 

                As part of efforts to tackle corruption and reform the civil service the Government has produced a draft law that would, amongst other things require civil servants to ‘annually submit a declaration of his income, property and large expenses, as well as a declaration of income, property and large expenses of their family members’. However, this law and transparency requirement will not apply to the President, deputies of the Legislative Chamber (Majils) and members of the Senate, the Central Election Commission, judges, the Ombudsman, deputies of the Zhokarga Kenes of Karakalpakstan and local representative bodies.[66] At present, there is no law that requires these elected officials to declare their sources of income, adding to the controversy around the new law, leaving continuing conflicts of interest unaddressed and opportunities for grand corruption left wide open.

                 

                Home Demolitions and the Housing Crisis,

                One of the most controversial topics in Mirziyoyev’s Uzbekistan has been the impact of the recent building boom on ordinary citizens. As Dilmira Matyakubova’s essay on the high profile Tashkent City project points out, physical renewal has been used as a symbol of prospective economic renewal, with Soviet era buildings being replaced by shiny modern edifices. However, as with many regeneration projects around the world, those who previously lived in these areas have not always benefited from the changes.

                 

                There have been a number of initiatives taken by the Government to promote regeneration, housing and commercial development to boost housing supply and economic growth. For example many of the major projects in Tashkent, such as Tashkent City, fall under the Presidential Decree from July 2017 July entitled ‘on measures to improve the architectural appearance and improvement of the central part of Tashkent, as well as creation of appropriate conditions for the population and visitors to the capital.[67] The Government of Uzbekistan also has two state directed regeneration programmes the Obod Mahalla (Prosperous Neighbourhood) and Obod Qishloq (Prosperous Villages) aimed at improving infrastructure in local communities, the latter project now being backed by $100 million in grants from the World Bank.[68] According to the President in 2019, “large-scale construction and improvement works were carried out in 479 villages and auls, as well as 116 urban mahallas. 6.1 trillion Soms were directed for these purposes.”[69]

                 

                In addition to specific initiatives, there has been clear pressure from the top to deliver new developments in communities across Uzbekistan. According to the President, the schemes delivered 34,700 new residential units in 2019, evenly split across urban and rural areas.[70] The experience of long-standing communities being displaced and cast aside by both urban renewal initiatives and market driven gentrification is far from a being a problem unique to Uzbekistan but the particular challenges faced by local residents highlight some of the issues the country faces around rule of law and corruption.

                 

                In the autumn of 2019, the Cabinet of Ministers produced a new resolution, entitled ‘On ensuring the guarantee of property rights of citizens and business entities, as well as the procedure for seizure of land plots and compensation for damage to property owners’, which set out to try and bring order to a construction boom that was beginning to resemble some of the worst aspects of both the Soviet era and the Wild West.[71] The new rules set out the revised legal grounds for compulsory purchase which now included expanded provisions for ‘projects of investment and socio-economic importance, aimed at the integrated development of territories, including the development and improvement of the architectural appearance of a certain territory (hereinafter referred to as investment projects)’, giving a clearer legal basis for practices that had already been taking place for several years in the absence of a specific framework.[72] It made clear that such provisions should apply to ‘large-scale investment and other projects, including the improvement of housing and living conditions of citizens in a certain area, the development of infrastructure and the construction of high-demand socio-economic facilities.’ Such developments are supposed to require detailed plans, in accordance with published masterplans for the area. They should also be ‘carried out only with consent of the owner (or land user, tenant) on the basis of a decision of the Kengash of People’s Deputies (local council) or in accordance with a resolution of the President of the Republic of Uzbekistan and the Cabinet of Ministers of Uzbekistan.’ [73] Furthermore the ‘decision on demolition of residential and non-residential premises, owned by individuals and legal entities in connection with the withdrawal of land for state and public needs, shall be made after full compensation for the market value of the property and damages caused to the owner.’

                 

                This new legal framework has the potential to make a difference to the lives of ordinary Uzbeks if it is properly implemented, albeit it formalises the existing much more expansive use of state backed compulsory purchase mechanisms to facilitate private business development than is common in more developed legal systems. However, it comes after several years of growing tensions, where in the absence of a clear legal framework high handed officials have pushed through controversial projects and faced accusations of corruption or cronyism in their delivery, with newly established firms with opaque structures or those with ties to political appointees winning contracts for major projects; such as Akfa Dream World, a firm involved in the Tashkent City project and linked to the Tashkent Khokim Jahongir Artykhodzhaev, whom prior to becoming Khokim had been director of the state enterprise responsible for the construction and operation of Tashkent City.[74] Another example is the former Khokim of Samarkand, whom was jailed for 13 years in August 2019 for taking bribes from construction firms involved in a series of controversial developments in and around Samarkand’s UNESCO protected old city; demolitions that further drew attention to the current lack of formal protections, such as a ‘listing’ system or conservation area status, for properties of historical or architectural interest.[75]

                 

                Decision making around granting planning permission for developments and the creation of area masterplans is not properly open to public consultation and scrutiny. In Tashkent for example the planning decisions are made by the Khokim (with no formal requirements or mechanisms for prior public consultation) but are ratified by meetings of the local Kengash, which are open to the public but are poorly attended and advertised and so far they have never overturned a decision of the Khokim. Planning decisions made by regional Khokims are formally signed off by the national Cabinet of Ministers. The paperwork residents receive informing them about what is happening with a development and how to get compensation often does not follow official procedures. The requirements for obtaining consent, notionally at least 75 per cent of the current residents should agree to the new development, are in practice elusory due to pressure from developers and the authorities. Crucially many residents were not being fully compensated or in some cases they had not received any relief at all, with compensation payments not paid or replacement homes (where offered) being of lower quality and in less desirable areas. While payments are supposed to be made by developers the local Khokimiyat has responsibility for ensuring compensation is paid, a duty far from always delivered on.

                 

                In July 2019, one month before the new decree, over a thousand of angry residents from Urgench in the Khorezm region blocked the main Urgench-Khazarasp highway in protest at their treatment by the regional government.[76] Families from around 400 demolished homes, who were living in a temporary tent city without running water, had only received partial payment of the promised compensation since their eviction and they were further angered by local businesses hiking the price of construction materials by up to 50 per cent making it even harder to rebuild their lives (displaced people in rural areas are often expected to build their own replacement accommodation). The day after the protests PM Abdulla Aripov was dispatched to the area promising the displaced families full payment of compensation and a freeze on demolition where compensation had not been paid.[77] This major protest followed controversial demolitions in Rishtan, Ferghana and in Yakkabog, Qashqadaryo Province where the Deputy Khokim was set alight by protestors and subsequently fired for his poor handling of the demolitions, and in the Yangiyul suburb of Tashkent where residents received demolition notices without any prior consultation or warning that a development scheme was being planned.[78]

                 

                There has been a clear recognition of the potential for this issue to become a major political problem for the Government. The swift response by Aripov was followed in August 2019, not only by the Presidential Decree, but a public berating by Mirziyoyev of the regional Khokims, singling out the leaders of the Ferghana, Khorezm and Kashkadarya regions in angry terms. The President’s comments highlight his awareness of the potential reputational damage for his own leadership, telling the Governors:

                 

                One of your subordinates quarrelled with one of the local residents and made me a disgrace in the eyes of the international community. If your brain doesn’t work, why are you demolishing a normal building? If your house is demolished, what will you do? You have no shame, when did I instruct you to demolish the buildings? I told you to get permission from the residents and pay all the compensation.” He also said that “I read users’ comments on the internet about the demolition of homes in the Rishtan district… People cry in the comments. It isn’t your photograph that is featured there. It’s mine! Have you no shame? Giving your idiotic orders to demolish homes. Before you tear up any homes, you’d better take your own head off first! … You’ve brought shame to all of Uzbekistan! … I gave you the money… so that you would improve the district but also first that you would get the people’s permission.” [79]

                 

                Many of the building projects from the last few years have failed to clearly show that land being appropriated for investment purposes provides a clear public, rather than private, benefit and the requirement for residents consent has often not been met. Time will tell if changes in practice rather than on paper can be delivered and sustained, but controversies have continued, for example the cases of Khushnud Gojibnazarov in January 2020 and Muqaddas Mustafoev in February 2020 who set themselves alight in protest at demolition plans.[80] One ongoing point of tension, relevant to the Mustafoev case, is the decision of the Government to pursue demolition of properties deemed to be built illegally on agricultural land, otherwise without permission or where state records are incomplete.[81] The Government conducted an Amnesty in 2018, which formalised the status of 500,000 homes, despite this 28,000 homes believed to be illegal remain and had been marked to be demolished in 2020 prior to the COVID 19 crisis.[82]

                 

                Farida Charif, a Tashkent based housing activist has been on the front line of protests against some of the Uzbekistan more controversial developments. Her Facebook group, Tashkent Demolition which provides mutual aid and legal advice to those facing demolition, has attracted more than 21,000 members protesting the demolition of the city’s historic Mahallas and other properties. While she has not been directly targeted for her activism her son was kidnapped and beaten by people pretending to be from the SNB who tried to make him provide apology video for his activism, as yet there has been no progress from prosecutors in resolving the case.[83]

                 

                The construction boom has also been blamed for the widespread removal of trees from public spaces across the city to be used as building materials or to make way for new developments, to widespread public anger. Such removals have included both outright tree theft and applications to local officials for their removal, processes not always subject to significant public oversight or consultation. The Government has begun to respond with fines for identified perpetrators and a Presidential Moratorium on the removal of certain trees.[84]

                 

                The housing situation intersects with Uzbekistan’s long-standing lack of political freedoms in the case of the Soviet era policy of Propiska (residential permit), internal restrictions on freedom of movement that legally specify where a citizen is allowed to live and access government services (such as health and education).[85] The system prevents people legally moving their permanent residence without official permission, leading to a situation where only five per cent of people in Uzbekistan were living in regions other than where they were born.[86] In practice the scheme acts to limit the legal flow of people from Uzbekistan’s regions into Tashkent, encouraging both high and low skilled migrants from the regions to seek opportunities abroad rather than migrating to their national capital. Currently the ability to permanently move to Tashkent is restricted to those working in specific Government Agencies, those who can be sponsored by existing residents (such as through marriage) and those who have purchased a new house built in the last three years to encourage investment in the construction industry.[87]

                 

                After repeated public pronouncements in previous years only lead only to superficial changes in his January 2020 State of the Nation speech Mirziyoyev announced a further effort to reform the system, describing the system as ‘shackling’ Uzbekistan’s citizens, giving the Cabinet and Parliament the deadline of April 1st 2020 to find a solution. However, by March it became clear that the Government’s approach was to replace one form of registration (the Propiska) with a new form of residential registration, though the draft produced in mid-March was returned for further revision after the initial public backlash.[88] The version introduced in April amended the previous system by extending the possible length of temporary registration from one to five years, allowing people who bought any property (not just new property) in Tashkent to obtain a new residency registration, and expanding the ability of Tashkent residents to sponsor the registration a wider range of out of town family members, also enabling them to be housed in other homes owned by the existing resident rather than just with them in their primary residence. This means that ability to move permanently to Tashkent is still restricted people able to afford to buy property or who have relatives living there, leaving those on lower incomes reliant on the more precarious temporary registrations, which were only formally opened to non-residents who had been offered a job in 2019. Such comparatively modest changes to such a controversial system are unlikely to mollify public pressure for change. The World Bank had joined the chorus of disproval at the previous system with a recent policy paper highlighting how the Propiska system locked in unemployment and underemployment in Uzbekistan’s regions while supressing the potential for economic growth in the capital.[89]

                 

                Supporters of the current restrictions argue it helps the government manage pressure on housing and public services, which in turn raises questions as to why the new wave of construction has not led to the significant delivery of new social infrastructure (such as schools, clinics or public amenities) or more affordable housing. The system for determining such contributions seems in practice to be ad hoc arrangements between local authorities and developers, with Tashkent City conspicuous by its lack of provision of facilities to support families, as pointed out in Matyakubova’s essay in this collection. There could be considerable benefits in making transparent requirements of developers to provide support for social infrastructure and affordable housing as part of the planning approval process, processes that require much greater public involvement prior to official consent for developments are given. Uzbekistan could look at the UK’s different systems for providing social infrastructure such as the Community Infrastructure Levy (a cash payment made directly to local authorities for them to provide infrastructure, provided in the Uzbek context transparency could be achieved to ensure the money was subsequently spent correctly) and Section 106 (where developers directly build social infrastructure and other modifications for the benefit of the local community to their developments).[90] Alternatively Uzbekistan could explore models of land value capture, used to social infrastructure and low-cost housing in Hong Kong, and that are becoming increasingly popular in Australia.

                 

                The World Bank report also highlights how the high cost of housing, particularly in Tashkent, creates further social and economic bottlenecks. As it stands around 95 per cent of Uzbeks own their own home, and this includes designated low income housing provided with low purchase costs supported by low interest mortgages.[91] However as the World Bank shows it is extremely difficult for citizens to get on the property ladder in Tashkent given the unaffordability of new property, where the city ranks as less affordable in relative terms than hotspots such as London and San Francisco.[92] Overcoming cultural and practical impediments to renting (such as pressure to stay with family if people are unable to afford to buy), both for market and social rents, could create greater flexibility in the Tashkent housing market to respond to the loosening of the residential registration requirements. Facilitating the expansion of a broader private rented sector could also help bring unoccupied new build properties that are being purchased for investment purposes into the active housing supply, something that may require the growth of professional letting agents and property management companies where the owners are not able to market and manage the properties for rent themselves.[93]

                 

                Forced Labour

                For years one of the most egregious human rights abuses in Uzbekistan has been its systematic and widespread use of forced labour to pick its cotton, the country’s primary cash crop nicknamed Oq Oltin (white gold). After independence Uzbekistan continued with Soviet era practices through which a ‘state order’ system would give each regional government a quota to fulfil for the production of cotton and wheat. Regional government would work with lower tiers of local government and state owned enterprises to make public sector workers participated in picking the cotton crop. The situation was exacerbated in the immediate post-Soviet period as due to the dissolution of Soviet Machine Tractor Parks and wider economic challenges, the proportion of cotton collected through mechanisation (primarily specialised combine harvesters) fell from 40 per cent in 1992 to four per cent in 1997.[94]

                 

                For ordinary Uzbeks the experience of forced labour could involve being deployed to work in the fields for several weeks, in some cases several months, in the late summer and early autumn (particularly September and October) to pick cotton by hand, though wealthier people were often able to pay others to handle their personal quota (a trend that has increased as a proportion of overall forced labour recent years). Child labour was a significant problem, both as a result of children being required to work (often organised through schools) and due to parents being required take children with them due to lack of childcare.[95] In the last full year of Karimov’s rule (2015) the ILO’s surveys estimate that 3.4 million Uzbeks participated in the cotton harvest in some capacity, of which 448,000 were identified as being forced, though campaigners put the figure considerably higher.[96]

                 

                In response to the systemic use of forced and child labour a group of Uzbek and international human rights activists and trade unionists formed the Cotton Campaign, to help pressure the global garment industry to pledge that it would boycott the use of Uzbek cotton. The campaign, one of whose key members the Uzbek Forum for Human Rights has contributed an essay on cotton for this collection, was highly successful in removing Uzbek cotton from the supply chains of major Western oriented brands.

                 

                Child labour was formally banned in 2012 in a decree by then PM Mirziyoyev, who was heavily involved in the supervision of the cotton harvests under Karimov. Systematic use of child labour dramatically decreased from the 2013 harvest onwards to a point today when all but a few isolated cases remain.[97]

                 

                In 2013, following pressure on World Bank and the widening boycott, the ILO was permitted to undertake its first monitoring mission, with a widespread ILO led third party monitoring scheme coming into place in 2015.[98] The ILO identified dramatic falls in forced labour from 448,000 in both 2015 and 2016 to 364,000 in 2017, 170,000 in 2018 and 102,000 in 2019.[99] Wages per kilogram (kg) of cotton picked have significantly increased in parallel, from 280 soms per kg in 2016 to between 700-1300 soms per kg in 2018 and 800-1400 soms per kg in 2019. The 2019 Harvest saw a tenfold increase in government officials (259 in total) being fined for forced labour violations. The continuing problem of forced labour, its messages about its criminalisation and the Government’s policy goal of eliminating it, are now being discussed openly and regularly by government officials and in the Uzbek media, including in state outlets.[100]

                 

                While a significant improvement 102,000 people being forced to pick cotton is still poses an enormous challenge.[101] In the 2019 harvest both the ILO and Cotton Campaign monitors agreed that the prohibition on the use of nurses, doctors, teaches and student had been observed but that some initiatives at a local government level in the regions still led to some in middle income jobs or businesses being required to pay for pickers. The use of 2100 firefighters, following a decree by the Ministry of Emergencies, and military cadets and conscripts (at the direction of the Ministry of Defense) have been confirmed, although according to the ILO as these workers were paid this was not technically forced labour though still in breach of its standards.[102] Concerns have also been raised around (state) bank lending to farmers for machinery, seed and other supplies being tied to commitments to producing set amounts of cotton, which led to forced labour being provided both through local government and in some cases by the banks themselves providing staff as pickers or paying for others to bring in the cotton.[103]

                 

                There are enduring concerns that the privatisation of the cotton harvest, through the ‘clusters’ which vertically integrate farming, harvesting, processing and in many cases the manufacture of textiles, will not necessarily bring forced labour to an end. The opaque ownership structures of clusters can mask the influence of local power brokers, who are or who are working closely with local officials to continue to pressure people into working in the fields. Transferring forced labour from official state policy to the province of localised corruption and private gain must be avoided at all costs. As mentioned above farmers too have complained about late payments, land confiscation and coercive practices by the new clusters.[104]

                 

                On March 6th 2020 a Presidential Decree was ending the state order system in 2020 so that farmers who rent land from the state would be free to determine their own output levels and choice of cotton crop ahead of the 2020 harvest, as well as expediting further planned changes to liberalise prices and bank lending.[105] This went faster than a number of experts had previously predicted and that was set out in the 2019 agricultural development strategy, which looked at a phased approach by 2023.[106]

                 

                The combination of a strong relationship between the ILO and Government and sustained external pressure has helped drive the changes forward on the ground. However, there is a clear difference of opinion over the relative merits of supporting and pressuring the Government of Uzbekistan into ending forced labour once and for all, rooted in different theories of change. The ILO sees its role as supporting those in Government who have been driving the reforms, something that includes praising progress so far to help  give reformers the political ‘wins’ needed internally to keep progress going and to build the case for further international support to complete the reforms. To that end, the ILO has supported Government efforts to end the international boycott of the Uzbek Cotton sector, arguing that this will allow further increases in wages and spur investment in mechanisation to root out remaining pockets of forced labour. Other supporters of now ending the boycott have made wider arguments including about how normalisation would end smuggling that currently sees Uzbek cotton on international markets posing as products of other nations and encourage Western investment into the sector (with perceptions of higher labour and environmental standards) rather than relying on Russian and Chinese investment.[107]

                 

                The debate has been added given added impetus by the COVID-19 outbreak that came shortly after constructive but inconclusive discussions between the Cotton Campaign representatives and the Government of Uzbekistan. The Government of Uzbekistan has made a public call for the ending of the boycott to help the economy weather the impact of the COVID-19 crisis including challenge of rising unemployment and the return of labour migrants.[108] However the Cotton Campaign, as Lynn Schweisfurth makes clear in this collection, stand by their call for the Government to enable the registration of independent human rights and cotton monitoring non-governmental organisations (NGOs) to provide oversight of the efforts to completely end forced labour as a precondition for lifting the boycott.[109] The transition to the cluster model provides both new economic opportunities but new areas where monitoring will be required to prevent the use of forced or coerced labour, not only in the cotton fields but in the emerging textile factories that are developing in dispersed communities potentially away from necessary scrutiny.

                 

                At present, neither the local human rights activists who work with the ILO nor those who work with the Cotton Campaign have been able to register the local NGOs despite repeated attempts (part of wider restrictions on independent NGOs discussed below). Harassment against unregistered monitors and investigative journalists has significantly reduced but still continues and those who have sacrificed so much to help bring the practice of forced labour to an end must have an opportunity to play a part in the future. To achieve international credibility and trust in Uzbek cotton there needs to be an ongoing role for the Cotton Campaign, both its local partners and international networks, in providing monitoring and assurance about the forced labour situation in Uzbekistan including examining conditions in the emerging processing and textile operations within the clusters. If Uzbekistan wants to build international support for ending the boycott, allowing the NGO registration of both the Cotton Campaign’s local partners and of those working with the ILO would seem to be a crucial step, along with registrations of independent trade unions for seasonal agricultural workers.[110]

                 

                Given the economic challenges facing Uzbekistan post-COVID 19 the urgency of finding a pathway to end the boycott is stronger than ever but it is essential that Uzbekistan remains on the path to rapidly end outstanding cases of forced labour. In the longer-term, the development of independent trade unions will be crucial in labour organising and protecting workers from exploitation, so changes in this area must form part of Uzbekistan’s reform process. As Bennet Freeman of the Cotton Campaign puts it ‘the issue is less whether to end the pledge – but when and how – and above all, how ending it can become a catalyst for responsible sourcing and investment’.[111] The process of opening up the cotton sector to international markets needs to be expedited to meet Uzbekistan’s economic needs and bolster the improvements in rural wages and the registration of cotton focused NGOs and independent unions (as a key step in delivering the wider process of NGO reform) would seem a small price for the Government to pay to strengthen international confidence that the final steps of eradicating forced labour are to be achieved and sustained.[112]

                 

                It is worth noting that the Uzbek Forum for Human Rights and others have also documented reports of forced labour being used to carryout local infrastructure and renovation work as part of the Obod Qishloq (prosperous villages) program, by abusing the Soviet era concept of hashar, whereby residents come together to carry out voluntary work for the benefit of their communities. According to the Forum  ‘by labelling public works as hashar, local officials are able to forcibly recruit employees of both state-owned and private enterprises to work without pay and often under difficult and dangerous conditions rather than creating new — paid — employment opportunities’.[113] There have also been reports from RFE/RL that despite the COVID-19 lockdown in late March 2020 hundreds of residents were pressed into work assisting city officials beautify Andijan before a Presidential visit.[114]

                 

                Media and online Freedom

                Uzbekistan has made gradual progress in the international press freedom rankings from 166th out of 180 in 2015, the last full year under Karimov, to 156 out of 180 in 2020 with the description ‘thaw under way’ and a decrease in its Global Score of over eight points, placing just ahead of Kazakhstan and Singapore and just behind Turkey and Rwanda.[115]

                 

                The Mirziyoyev era has seen a significant growth in independent-minded local journalism online with news sites such as Gazzetta.Uz, Kun.Uz, Hook Report and independent bloggers using Telegram Channels and Facebook pages to reach wide audiences and tackle controversial topics in a way that would have been unthinkable under Karimov. As of May 2019, most internationally based websites are now able to be accessed in Uzbekistan, a few notable exceptions such as RFE/RL’s Uzbek language service Ozodlik.[116]

                 

                All journalists imprisoned during the Karimov era, such as former RFE/RL contributors Solijon Abdurahmonov and Yusuf Ruzimuradov have been released after long prison sentences, and no journalists remain in long-term detention in Uzbekistan at time of writing, following the release of Bobomurod Abdullaev and Hayot Nasriddinov in 2018.[117] In certain cases local officials have been penalised for impeding the work of journalists, for example a senior official in the Fergana region was fired after having Sharifa Madrahimova, a journalist from the Marifat (Enlightenment) newspaper, arrested for her investigations into price rises at a local market.[118]

                 

                The new freedom is a fragile one with reporters unable to fully predict the reaction to stories from the authorities or powerful members of the elite and while criticism of officials and politicians is now broadly tolerated, direct criticism of the President and first family is still off limits on anything more than minor quibbles on procedural issues. ‘Constructive criticism’ seems to be being encouraged but the situation is still some way from full freedom of speech and the media. There is a sense that the more reform-minded parts of the elite see value the development of independent minded domestic media both as a safety valve and a source of information to help inform further reforms to the system. The Government also seems keen to allow the expansion of new domestic providers to help reduce reliance on external media sources (such as BBC World Service, VOA, RFE/RL, and Fergana). While, as with many things reforms of the media environment are a work in progress, a more cynical view would be that the precarious basis on which media freedom is currently built both encourages a degree of self-censorship and openness to pressure on more controversial topics.

                 

                The fragility of the situation has been underlined by two recent, at time of writing, cases. In May 2020 well-known journalist Anora Sodiqova was fired from the Uzbek National News Agency in what she believed to be retaliation in particular for her comments on Facebook about Presidential Advisor Khayriddin Sultonov (who until 2018 had overseen the media sector) and about the Sardoba dam tragedy which she said led to increased pressure from her superiors at the agency.[119] The Nemolchi (Don’t Keep Silent) website, which catalogues anonymous stories from domestic abuse sufferers run by women’s rights campaigner Irina Matviyenko was subject of a ludicrous intervention by the Agency for Information and Mass Communications (about which more below). The site was told it was ‘disseminating immoral content’ under laws focused on regulating pornography and ordered to take down references to rape and masturbation in a heartbreaking but important story explaining a survivors’ experiences of being abused as a child.[120] After local and international outcry, the takedown request was withdrawn by the Agency following support for Nemolchi by the Public Fund for Support and Development of National Mass Media.[121]

                 

                One of the main challenges still facing journalists are the laws on different types of defamation. In January 2020 a draft law was published seeking to implement the principles of a December 2020 Presidential decree that would remove the threat of prison for ‘slander and insult’ making amendments to the procedures in the administrative and criminal codes. While removing the threat of prison the changes would substantially increase the upper limit of fines imposed from 200 Basic Calculation units ($4250) to 500 BCU ($10,630) which retaining the option of up to 360 hours community service. The crime of insulting someone in connection with their official or civil duty still exists but has been downgraded to an administrative offence.[122] With legal costs high and court system still struggling with corruption the courts are a heavily used route for aggrieved business people and officials to suppress critical voices.

                 

                As of time of writing the draft law on slander has not been implemented, with rumours circling about the development of an entirely new law of mass media that might incorporate such changes. The current law on mass media, despite amendments in 2018, remains the source of concern, with international media freedom organisation Article 19 calling for the removal of content and contributor restrictions and the need to clearly differentiate between print/online output and broadcast services with regulation only appropriate for the latter.[123] However, some local journalists have questioned whether further changes to legislation should be the focus of attention, given that many of the outstanding problems in the media sector stem from poor implementation of existing laws and in the structures of power in the country.

                 

                This is not to say that the risk of direct harassment and arrest of journalists have entirely gone away, particularly for those in the regions at the hands of local law enforcement. Indeed, there clearly is a sign that more activist journalists who have been challenging the state since the Karimov era, or who take a more negative view of the Government’s reform agenda are more likely to receive negative treatment, reinforcing the cycle of distrust. So those, who fall into the space between political activism and small time blogging (and so sometimes are not seen as being part of the local media landscape) still face significant pressures.[124] This is particularly true for those focused on religious issues or with links to Uzbekistan’s exiled political groups. Poet and blogger Mahmud Rajabov was given a 27 month suspended sentence on smuggling charges for importing banned books produced by former Presidential candidate Muhammad Salih and served time in administrative detention for a march protesting his treatment.[125] A blogger and activist who covered Rajabov’s case, Nafosat Olloshukurova, was arrested and forcibly detained in a psychiatric facility before being able to flee into exile with the support of the US Embassy and local human rights campaigners.[126] Journalist Davlatnazar Ruzmetov was the subject of significant harassment from police and local security services in Khorezm for his coverage of Rajabov and Olloshukurova’s cases and his activities in exposing forced labour in the cotton sector, up until the point he was killed by being run over crossing the road in November 2019.[127] In 2018, eight conservative leaning religious bloggers and activists were arrested and detained on 15 day administrative charges at a time of heightened tension with religious communities following new school uniform regulations that strengthened the de facto ban on the hijab.[128]

                 

                The situation on traditional broadcast media (TV and Radio) is more mixed. The advent of digital broadcasting has enabled the growth of new TV channels, such as UzReport, to enter the market and grow their audiences, providing more diverse and critical coverage than their traditional competitors but within similar parameters faced by new online media. State run TV and Radio however have yet to meaningfully reform, with requirements to dutifully follow and repeat the government line (albeit that the line itself is now more open than it was in the Karimov era), with censorship of songs (and lyrics) and other cultural content to avoid controversial topics even on social matters. While there has been an improvement in production values, there have not been significant steps to reform output into more challenging areas or to engage with the international community on different models of public broadcasting or structural reforms.[129]

                 

                A newly organised Agency for Information and Mass Communications, overseeing the media sector and consolidating a wide range of government information services, was set up in February 2019 under the leadership of the President’s former Press Secretary Komil Allamjonov, with the President’s daughter Saida Mirziyoyeva as his deputy.[130] After establishing the agency Allamjonov and Mirziyoyeva moved in February 2020 to set up the Public Fund for Support and Development of National Mass Media, a new public foundation for freedom of the media with the stated aims to give bloggers and independent journalists legal, organisational, technical and other assistance. At the fund’s launch Mirziyoyeva announced that “we believe in freedom of speech and we believe in its power. We believe that high-quality journalism is necessary for the life of a democratic society in which all people are equal and have the right to choose regardless of their faith, race, gender, nationality or social status”. She also argued that freedom of speech and the role of bloggers and independent journalists were an essential part of the reform process, saying that “Our president understands that it is more effective to monitor the implementation of reforms when millions of eyes observe the work of authorized bodies. Of course, these authorized persons are not always so comfortable, but only in this way a strong civil society is built.”[131]

                 

                In the most countries, particularly in authoritarian or semi-authoritarian regimes, placing the President’s daughter and former Press Secretary first as the leadership the of the press regulator and then the country’s main foundation for media freedom would raise a number of red flags about the seriousness of commitments to freedom of the media and the ability for the journalists to hold the government to account. However the situation here is perhaps somewhat more complicated by the internal power dynamics of the government, in that a number of journalists have argued that this duo (hailing from the reformist camp and with impeccable access to the President) have been active allies in defending journalistic independence against pressure from the system’s old guard, given the stated importance of media development for the Mirziyoyev project. Irrespective of how substantive the support given to journalists by the reformists has been there remains a substantive gap between nurturing constructive criticism to help spur government backed reforms and a fully open media environment, particularly when it comes to direct criticism of the President and first family. A recent interview by Allamjonov on Uzreport highlighted some of these tensions where he talked of wanting to create ‘a responsible, ethical media space gaining control over their field through credibility’ rather than having journalists and bloggers continuing without rules of engagement ‘where government will keep drawing lines for them’. While supporting efforts to improve accuracy of reporting and sourcing is all well and good he still sees it as the role of the state to apply pressure to achieve these goals, inserting its own conceptions of accuracy and its interests into the process.[132]

                 

                At present, due to the restrictions on NGO registration outlined below and deep government scepticism there are not currently not-for-profit donor funded or part-funded outfits such as Kloop in Krygyzstan, loads of outlets in Georgia and Ukraine (such as OC Media or Hromadske), nor OCCRP and the Bureau of Investigative Journalism (and similar Western investigative groups). While some commercial entities are doing more investigative journalism, the lack of well-funded investigative journalism organisations that are not reliant on advertising does limit the opportunities for in depth scrutiny.

                 

                Space for Civil Society

                After a brief opening in the early 1990s, in the years that followed under Karimov independent civil society was gradually suffocated. Registration requirements and state interference in activities progressively expanded, with the Ezgulik Human Rights Centre one of the last independent NGOs to receive registration in 2003 (only made possible with the assistance of the OSCE and US Government). In 2004 new requirements on international NGOs to reregister with the Ministry of Justice, to place all international donations in two particular state banks and to obtain official permission to access their funds (creating a de facto freeze on NGO bank accounts) led to the closure of local presence of Internews, the Open Society Foundations and the Institute of War and Peace Reporting.[133] Crackdown on human rights activists and independent voices in the wake of the 2005 Andijan Massacre led to a further wave of pressure against both local and international NGOs forcing the withdrawal of most of the remaining international organisations such as  the Eurasia Foundation, CounterPart International, Freedom House, the American Bar Association and IREX.[134] The climate of repression against independent organisations would persist throughout the Karimov era.

                 

                As is so often the case in much of the post-Soviet space the lack of independent NGOs is not the same as a lack of NGOs. Many of the most prominent organisations that get described as ‘NGOs’ in Uzbekistan, such as Buyuk Kelajak or the Public Fund for Support and Development of National Mass Media mentioned above, were founded by Government Decrees, receive significant funding from state budgets, and are reporting to and operating under the strategic direction of the Government. Some of these organisations have shown a significant degree of dynamism in recent years with Yuksalish, a think tank founded in conjunction with the Parliament, for example proactively trying to raises its profile and engage with international organisations, while developing useful initiatives to support the sector such as the Unions.uz website that seeks to link NGOs with volunteers.[135] These quasi non-governmental organisations (QUANGOS) can be an important part of the delivery of government policy in many countries, they can bring together useful expertise and can often involve effective public participation but they are not non-governmental in any meaningful sense.[136] As Dilmurad Yuspov points out in his essay in this collection when all the separately registered local branches of these systemic NGOs, political parties and trade unions are counted up they amount for around 65 per cent of the 9338 NGOs that are currently registered with the Ministry of Justice in Uzbekistan. The government or parliament are quite open about their role in founding such organisations, leaving little space for the more insidious form of Government Organised Non-Governmental Organisation (GONGO) seen in some of the countries that have been notionally independently founded but remain wholly controlled by regime figures. Many of the other NGOs that have been able to operate are those which address non-controversial topics and humanitarian activities, allowing more collaborative relations with government.

                 

                Unlike the liberalisation in the media environment there has not been a similar opening up for new independent NGOs. As Dilmurad Yuspov explains the registration for independent NGOs remains a bureaucratic nightmare (despite some limited reforms and an new online portal) and activities by unregistered groups are banned, though some have reported that in recent years enforcement of penalties for unregistered organisations has for the most part become less strict. The fear of independent, and especially internationally funded NGOs, runs deep across the more authoritarian parts of the post-Soviet Space, buying into narratives that they were the driving force behind the Maidan (Ukraine) and the ‘colour’ revolutions of the 2000s.[137] While a direct causal link between NGOs and revolution remains farfetched, and the subject of substantial propaganda by Russia and other authoritarians, the growth in truly independent organisations would of course provide new opportunities for examining the performance of the Government and provide participants with the skills to do so more effectively.[138] At the moment while criticism of Government policy and delivery is being encouraged by the President and his administration it is predominantly through means, if not always directly controlled then at least mediated by, the Government itself.

                 

                In the absence of simple registration paths for formal NGOs, informal but very active Facebook and Telegram groups about issues of local importance have partially filled the void, creating new opportunities for mobilisation on civic and political issues.

                 

                In March 2020, the Government approved the registration of Huquqiy Tayanch (Legal Base), a prisoner rights organisation that had been turned down eight times previously and is the first human rights organisation registered since 2002,  and the US NGO Mercy Corps, which had been previously deregistered in 2006 in the wake of Andijan.[139] However, this positive first step has not led to a flood of successful approvals with human rights NGOs, such as the Karakalpakstan based human rights organisation Chiroq being rejected multiple times in 2020, most recently in April.[140] A new NGO code is being drafted, and clearly needs to be expedited, but there needs to be a must political steer from the highest level to end the bureaucratic roadblocks to registration, something that can be done even on the basis of the current legal arrangements.

                 

                The April 2020 announcement of the new public chamber comprising a mix of NGO representatives as a formal consultative body between the Government and Civil Society.  If its members are drawn solely from the ranks of QUANGOs and other GONGOs it will lack credibility, both in Uzbekistan and to the international community. This initiative should be used a springboard to open up NGO registration and to enable independent voices to be heard at the highest level.[141]

                 

                Human Rights

                Under Karimov Uzbekistan was rightly seen as a global pariah on human rights. The regime was marked by the mass jailing political prisoners, widespread use of torture and deaths in custody (including infamous cases where prisoners were believed to have been boiled to death), poor prison conditions as well as wider problems around corruption, rule of law, freedoms and minority rights addressed in other sections of this collection.[142] Mirziyoyev has made substantive changes in this area, recognising not only the impact that loosening the pressure on dissent has only on the internal environment but in changing Uzbekistan’s international reputation.

                 

                Over 50 political prisoners have been released since 2016, including almost all of those imprisoned in the Karimov era.[143] Those released now included a number of figures arrested in the early phase of the Mirziyoyev era, with the release of Andrei Kubatin in September 2019, a scholar and supporter of pan-Turkism, arrested and tortured in December 2017. In his case and many others the finger of blame has been pointed at the security services, including by the UN Special Rapporteur on the Independence of Judges and Lawyers Diego Garcia-Sayán.[144] As time has gone on the political rivalries between Mirziyoyev and the Karimov era security establishment have also helped opened up opportunities for replacing key personnel and evolving practices at a grassroots level, including reducing the use of blacklists of human rights activist and journalists with 20,000 people removed according to Human Rights Watch (HRW). HRW have also been told that the Uzbekistan has stopped applying Section 221 of the Criminal Code on ‘violation of prison rules’ that was often used to extend the sentences of political prisoners.[145]

                 

                In December 2017, a Presidential Decree declared that evidence obtained through torture would be inadmissible in court.[146] While in 2019 the notorious Jaslyk Prison, renowned as ‘the house of torture’ and home to a number of political prisoners was closed.[147] On March 14th 2019, President Mirziyoyev signed into law new provisions mandating the Ombudsman (about which more below) to establish a National Preventive Mechanism in relation to Uzbekistan’s international commitments under the Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment.[148] However, it has yet to sign the ‘Optional Protocol to the Convention against Torture and other Cruel, Inhuman or Degrading Treatment or Punishment’ which sets the international benchmarks for how national monitoring mechanisms should operate. The relative relaxation in the political environment has facilitated an almost tenfold increase in the number of formal complaints to the prosecutor’s office about incidents of torture and mistreatment but the rise in official investigations into malpractice has not been commensurate with the increase in complaints according to HRW.[149] Overall most observers believe there has been a significant reduction, though not elimination, of the use of torture, though sometimes because more devious methods, including pressure on families. The recent deaths of Farrukh Hidirov, where activist have shown pictures believed to show evidence of burning and scaring (while the authorities argue that these were symptoms of Tuberculosis) and Alijon Abdukarimov (discussed below) suggest that more still needs to be done to stamp out this previously endemic scourge.[150]

                 

                There are two official bodies with particular roles in addressing human rights in Uzbekistan; the Office of the Authorised Person of the Oliy Majlis for Human Rights (Ombudsman) which handles complaints from members of the public on human rights issues, and the National Human Rights Centre (NHRC), an NGO founded in by Presidential Decree in December 2018 with a focus on improving standards, informing legislation and international engagement (PR role).[151] The Ombudsman’s office has been gradually increasing its independence and ability to address more challenging issues as the climate of repression lifted. This has included engaging with independent campaigners on issues including torture and prison inspection (reporting 138 allegations of torture in 2019, mostly in prisons).[152] However, the annual budget of the Ombudsman is currently 3,600,300,000 soms ($350,000) and it has been seeking international funding to help expand its capacity. The NHRC has received significantly more funding in recent years with its government funding for 2020 is 7,254,000,000 soms ($715,000) and it plays an active role in promoting the progress of the Mirziyoyev reforms to the international community.[153]

                 

                Uzbekistan took the opportunity provided by the international goodwill generated by the initial burst of reforms to convene host an ‘Asian Forum on Human Rights’ in November 2018 at a convention centre in Samarkand, which as HRW noted the event was heavy on international observers and Uzbek dignitaries (facilitating dialogue between the two groups) but few independent local activists were able to attend.[154] It had planned to create a follow-up event in May 2020, the Samarkand Human Rights Forum, before being postponed due to COVID-19.[155] The forums form part of Uzbekistan’s campaign a seat on the UN Human Rights Council for 2021-23.[156] Uzbek Government is in negotiations with the UN about the number of UN special rapporteurs able to visit each year, building on recent visits but the ability to deliver these visits rely perhaps more on availability and global on the UN side than on the Uzbek side. As discussed below Uzbekistan is in the process of mounting a bid to join the UN Human Rights Council for 2021-23.

                 

                Despite the identifiable progress there is still much to do before international human rights standards are fully met. The case and treatment of former diplomat Kadyr Yusupov was convicted by a closed court of treason in January 2020 has rung alarm bells due to allegations of torture, threats to his family members and prior mental health issues that included a suicide attempt immediately prior to his arrest.[157] This and other cases show that all though progress has been made in checking the power of the security services, including reducing their political threat to the regime, there are still credible concerns that some of their arrests are for the purposes of perpetuating their own existence at current resourcing levels (by keeping Uzbekistan safe from spies whether real and imagined) than meeting the wider needs of Uzbek national security.[158]Campaigners have argued for reforms to Article 157 of the Criminal Code, which sets out the criteria for High Treason though in practice it will take further reform of the security services and of the courts to reduce the risk of national security cases being made on dubious grounds. Further evidence for the need for more security service reform has been set out by Amnesty International who have identified a sophisticated phishing and spyware campaign to try to monitor a number of Uzbekistani human rights activists.[159]

                 

                In principle provisions for freedom assembly are enshrined in the constitution and law. However, in practice under Karimov protests were virtually prohibited in practice and continue to be difficult to organise to this day. While, prior to the COVID-19 lockdown, the Government had become less heavy handed in its response to spontaneous public protests, such as over natural gas prices and the housing protests mentioned above, attempts to address formal restrictions on freedom of assembly have stalled.[160] In the summer of 2019, the Government consulted on the ‘Draft Law on Rallies, Meetings and Demonstrations of the Republic of Uzbekistan’. Following criticism by international experts convened by the OSCE/ODIHR that the proposed law was ‘generally not compliant with international human rights standards, and there are a several areas that may be considered particularly deficient in this regard’, the legislation has been stuck.[161] The OSCE had called for Uzbekistan to move from a system where authorities had to authorise demonstrations to one where protesters were only required to inform the Government and to loosen rules around demonstration venues, times and durations.

                 

                Longstanding human rights activists describe their situation as having gone from being repressed to being (mostly) ignored. There are some new opportunities for interacting with more reform-minded ministers but perception that many of the changes are cosmetic, with many older hands more cynical about the overall director of travel than the newer group of activists and commentators who have emerged in the Mirziyoyev era. As set out previously the legacy of the Karimov era hangs heavily over Uzbekistan today. The intimate involvement of many of today’s elite with the Karimov regime leaves questions of transitional justice unanswered, past failings are acknowledged but without accountability or redress in a relentless focus on moving forward. The unwillingness to talk about the past even includes the Andjian Massacre, the 2015 event that so defined Uzbekistan’s retreat from the world, with officials unwilling to address its legacy and the Interior Minister at the time of the massacre, Zokir Almatov, currently holds a post of special advisor in the interior ministry.[162] This approach fuels scepticism about the sincerity of the current efforts at change.

                 

                The new National Strategy of Uzbekistan on Human Rights confirmed by Presidential Decree in June sets out, on paper at least an ambitious set of action plans with internal monitoring mechanisms to report on progress.[163] However, the real test will be in the implementation and whether local and international activists and journalists are able to openly monitor the situation in practice.

                 

                Rule of Law

                Improving the situation in relation to the rule of law in Uzbekistan is a central challenge both for addressing the country’s human rights and economic challenges. It is an area where progress has been somewhat uneven compared to some other reforms and major challenges remain ahead around corruption in the judiciary, the continued dominance of the prosecutor’s office and the lack of defence lawyers. As with so many areas of policy the pace of regulatory change in the legal sphere has been rapid, with around 15,000 new Ministry of Justice documents and regulations in the last three years (compared to 20,000 in the previous 25 years).

                 

                One area where there has been a clear step forward is in the area of policing. As discussed above, prior to recent reforms low-level bribery was endemic amongst beat and traffic police.[164] After recent changes Uzbek’s everyday interactions with police have markedly improved, though independent activists report that some low level harassment and monitoring of their activities persist. Following the tragic case of Alijon Abdukarimov, who was beaten to death by police officers in May, the Government has committed to installing CCTV in the interrogation rooms of 497 police stations across Uzbekistan, while the police involved have been arrested and charged with torture and illegal detention.[165]

                 

                At the heart of Uzbekistan’s rule of law problems have been the overwhelming power of the Prosecutor General’s Office (PGO) in controlling the legal process from arrest (officers used to have unrestricted power of arrest but though now courts determine who can be arrested it is almost unknown for them to refuse prosecutors requests) through to sentencing (judges almost always accept the sentence proposed by the prosecutors). The charging decision, in the hands of the PGO, is critical in determining the outcome of a trial in a system where acquittals are still extremely rare. Mirziyoyev has spoken openly about the need to increase the number of acquittals in legal proceedings. Following the speech, the annual number of acquittals has risen from six in 2016 to 867 in 2018.[166] However, some observers have noted concerns that these numbers may be being padded out with cases that have yet to complete where sentencing is postponed or where the applicants have died.[167] Reforming the PGO itself has also been an important part of the reform agenda. In August 2017 Mirziyoyev claimed that the PGO officials had been ‘major thieves and facilitators of theft’, saying that he had replaced 80 per cent of them and in March 2019 made further changes to redistribute responsibilities to other state agencies and reduce the PGO workforce by 23 per cent.[168]

                 

                Despite these reforms, the inequality of arms in the court room in criminal and administrative court cases is palpable. On the other side of the court from the still powerful PGO across the courtroom in criminal trial are a small band of advocates. As of January 2019 there were 3944 lawyers licensed as attorneys at law in total in a country of 33 million people.[169] Given Uzbekistan’s expanding array of new business opportunities many of these lawyers (and many others with legal training but not registered with the Chamber of Advocates) work in the commercial sector leaving a small number to take up the thankless task of defending those accused in a system with the acquittals rate and sentencing policy noted above. There are issues around the need to improve the status of lawyers in the country, but particularly to make it more attractive to act as a defence lawyer. At the moment lawyers taking human rights or politically challenging cases tend to be from the small group of older lawyers, with younger lawyers still afraid that taking such cases could destroy their careers.

                 

                There are some small steps underway to change the situation facing lawyers in Uzbekistan. Firstly, efforts are underway to reform the Chamber of Advocates that represents the profession, attempting to loosen the level of control the Ministry of Justice has over its activities. Following a Presidential Decree from December 2019, the Chamber of Advocates has been tasked with developing a new concept for the administration of the legal profession with a working group, involving a broader range of advocates than previously might have been the case. Key issues under investigation include the nature of the relationship with the Ministry of Justice (previously chair of Chamber of Advocates was chosen by Ministry of Justice) and the development new policy on legal aid, with a view to providing criminal, administrative and civil case support from advice through to trial for those who meet low income criteria and this will be managed by a series of regional centres independent of the judiciary who administered the legacy system (often the cause of corruption and favouritism amongst lawyer). The Chamber of Advocates now has a consultative role in approving any new legislation relating to the profession. On positive initiate in improving access to justice is the Madad network of legal advisory bureaus across Uzbekistan, an ‘NGO’ funded by government decree in 2019, that aim to shortly have an office in every district as well as the national website Advice.uz all providing free legal advice.[170]

                 

                Reform of the judiciary remains very much a work in progress; something the President has been open about in is 2020 State of the Nation Speech.[171] At present, the Supreme Judicial Council, created in 2018, makes appointment of judges on the recommendation of the Supreme Court. However, the President appoints the council and formally approves judicial appointments, giving concerns over the ability of the Presidential administration to influence the decisions.[172] Judicial salaries have been increased though still not to a level commensurate with the lifestyles they and their families have come to expect from their position.[173] Reports of bribe taking remain rife, particularly in the criminal and administrative courts. According to the UN Special Rapporteur on the independence of judges and lawyers 85 per cent of judges remain on a five-year tenure which leaves them potentially more open to pressure in order to secure their future reappointment than more established judges on longer terms.[174] The rapporteur also noted that civil society representatives that he met during his visit with were subject to interrogation by the security services.

                 

                The majority of the judges working today have made their way through the Prosecutor’s office. The working group of the Chamber of Advocates has suggested that all new judges in the criminal courts have spent time as a defence lawyer, something that may help change perspectives as well as improving the status of lawyers in general. The more egregious excesses of the judiciary have been removed while the need for deeper institutional change remains.

                 

                The international community has been engaging with judicial reform process both on training and on building technical capabilities, such as the well-publicised project by the UN to make documents from the administrative court system open to the public. Efforts to create an automated system of case distribution are yet to be completed with case allocation decisions when assigned judges are unavailable are still being made by the powerful chairs of each court as part of the widespread powers they have over the selection, promotion, evaluation and discipline of judges. As the UN Special Rapporteur noted the measures taken so far ‘should be regarded as initial steps towards the establishment of a truly independent and impartial justice system. Much more needs to be done to ensure that the judiciary is truly independent from other branches of the State, and that judges, prosecutors and lawyers are free to carry out their professional activities without any undue interference or pressure.’

                 

                Women’s rights

                One of the major challenges recognised by both Government and international donors is the need to address systemic discrimination against women in Uzbekistan’s economy, society and amongst its political elite. Even in the Soviet era of nominal gender equality and state run welfare support networks Uzbekistan was a patriarchal society with few women in leadership roles but as Uzbek academic Nozima Davletova points out the transition to the market economy in the 90s, the gradual re-emergence of religion (about which more below) and the patriarchal way in which the national patriarch Islam Karimov sought to define post-independence Uzbek identity has led to has growing led to a ‘growing re-traditionalisation’, where both economic and cultural pressure ends up promoting ‘traditional’ gender roles.[175]

                 

                At present, no full members of the Cabinet of Ministers or regional governors are women. There is only one district level Governor who is a woman and Uzbekistan has only just appointed its first woman Ambassador in June 2020, Feruza Mahmudova the new Ambassador to Israel.[176] However, the recent Majils elections the number of women elected doubled to 48, just under a third of the total members of Parliament, and the new chairperson of the Senate is former Deputy PM Tanzila Narbaeva.[177] Davletova believes that there is some political will from the current elite to address women’s rights issues but a lack of capacity to address informal and discriminatory practices at the middle management level and a local level outside of Tashkent.[178]

                 

                Even positive steps have led to outcomes that have disadvantaged women. For example, efforts to raise standards of education in pre-school education (kindergarten/nursery) led not only to improvements in the curriculum but a change of the age of admission from two to six years to three to seven years, thereby removing it as a childcare option for families of two year olds and making it harder for the primary caregiver (almost always women) from returning to work.[179] This links to a system of maternity leave which provides 126 days (somewhat oddly spaced split to give more time-70- days prior to birth than after 56 days) of leave paid by the employer, followed by the option of unpaid leave until the child reaches the age of three. Similarly the progressive elimination of forced labour leading to a rise in higher paid male cotton pickers displacing women who had previously been employed (including those doing work on behalf of others who paid to get out of forced labour). It is important to note however that the specific focus on preventing the use of teaching and health care workers as forced labour gives particular protections for women.

                 

                Women in rural communities often find themselves responsible for managing the family’s Tomorqa (backyard/subsistence smallholding) and lack of access to water can lead to a disproportionate impact on women in collecting it. Rural Communities disproportionately deal with the challenge for women around labour migration. The average age of marriage is 21-22 years and, while forced marriage does exist, there are wider problems around pressure to marry early. A combination of culture pressure and the housing crisis often leads to many new wives being forced to move in with her husband’s parents. This creates a particular challenge in cases, as is often the case in rural communities where the husband may be required to become a migrant worker. These arrangements that can last for many years and often become permanent. In the context of low spousal loyalty due to early or pressured marriage, it is often the parents who are the direct recipients of remittance payments and there have been many cases where the wives are forced out of their in-laws homes and made homeless when their migrant husbands have decided to start new families in Russia or elsewhere.

                 

                Domestic violence remains a significant problem (with claims that 90 per cent of women have faced some form of domestic violence) that has until recently not been talked about (and even then with narrow focus on physical violence and deprivation of liberty rather than the full range of domestic abuse). The work done by Irina Matvienko, the creator of the independent information project Nemolchi.uz (Don’t Be Silent) mentioned above has been extremely effective in drawing the attention of the Government and international community to these issues.[180] On September 2nd 2019, President Mirziyoyev signed the ‘Protection of Women from Harassment and Violence Act and the Guarantees of Equal Rights and Opportunities for Women and Men Act, as part of a wider range of initiatives towards gender equality in.[181] Although the law, which sought to provide additional support for women bringing forward cases of domestic violence, came into effect immediately there had been delays in the regulatory changes required to bring key elements into force.[182]

                 

                While there is pressure amongst some in elite circles to improve gender equality there is also countervailing pressure from both gradually growing nationalist movements that are using social media (Telegram and Facebook) to promoting ideas of ‘Uzbek national values’ which include traditional or misogynistic conceptions of women’s role in society. Cultural conservatism includes criticism of women’s clothing including wearing jeans or shorts being used as a signifier of growing disrespect of traditional gender roles and family structures.[183] Following a recent case in Fergana where a young women was attacked and had her jaw broken in a row over her wearing short shorts, women’s rights activists have been staging a virtual flashmob across Uzbekistan, posting pictures of themselves protesting alone with protest signs challenging attempts to control what women wear.

                 

                Gradual religious liberalisation and growing religiosity, discussed in more detail below, has also been identified by women’s rights activist as reinforcing conservative cultural attitudes towards women including pressures to enforce hijab, the use of which remains effectively illegal in Uzbekistan. In 2018 the Government introduced a law brought in that required the presentation of a legal civil marriage certificate before religious marriage could be performed by cleric as attempt to crack down on temporary Islamic marriages, polygamy, etc. which, according to Women’s rights campaigners, have been on the rise. The official Muftiate does do anti-polygamy work but lacks credibility and campaigners argue that a wider range of public interventions will be needed.

                 

                Freedom of Religion and belief

                The role of religion in modern Uzbekistan, and Uzbek identity is a complex one. As Uzbekistan’s many tourist sites can attest, the country has played an important role in the spiritual life of Central Asia over many centuries. Under the Soviets Uzbekistan was home to the Spiritual Administration of the Muslims of Central Asia and Kazakhstan (SADUM), which coordinated training, materials and supervision of religious activity in across the five Central Asian republics. Under Karimov, while Islamic identity was a constituent part around which he sought to build the remerging Uzbek identity, his approach to the religion itself remained one of tight state control of religion under the supervision of Uzbekistan’s branch of SADUM renamed the Muslim Board of Uzbekistan.[184] In the late 1990s and early 2000s growing concerns about radicalisation and impact of conflicts in Afghanistan and Tajikistan helped to facilitate a further crackdown on religious activity across Uzbekistan and in particular in the more devout Fergana valley. The crackdown, and the opening of the notorious Jaslyk Prison, was spurred on by six car bombs in Tashkent on February 16th 1999 that targeted government facilities, including one outside the Cabinet of Ministers just before Karimov was due to give a speech there. The official narrative pinned responsibility on the Islamic Movement of Uzbekistan (IMU), though many at the time questioned this, including whether the regime itself was responsible.[185] The result was huge pressure on devout Muslims, particularly those operating independently of the state backed Muslim Board, leading to the arrest and imprisonment of thousands often on allegations (both suspected and fabricated) of membership not only of the IMU but of the banned non-violent extremist group Hizb ut-Tahrir, whose adherents were often given long sentences and some of whom died in jail after torture.[186] A similar witch hunt of devout Muslims took place in the wake of Andijan Massacre, with hundreds jailed on the grounds of alleged membership of Akromiya, supposedly an splinter group of Hizb ut-Tahrir headed by Andijan native Akrom Yo‘ldoshev, though there have been allegations that the organisation’s role was exaggerated or even its existence fabricated by the Government as a pretext for rounding up independent Muslims.[187]

                 

                Under Mirziyoyev, many of the systems put in place under the Karimov era but for the most part the pressure on religious activity has eased substantially. One of the early acts of the new regime was to remove 16,000 members of an alleged 17,000 strong watch list of suspected religious extremists being kept under surveillance, while HRW have reported that the Prison Authorities claim hundreds of independent Muslims had been released it is impossible to confirm the number of prisoners currently incarcerated for religious offenses.[188] Many of those given Presidential pardons in May 2020 to celebrate Eid al-Fitr had previously been jailed for religious offenses.[189] Uzbekistan has been removed from the US Commission on International Religious Freedom’s (USCIRF) list of countries of particular concern, instead recommending that it remain on its ‘Special Watch List’.[190] The overall number of raids, fines and other punishments have been reduced. However, there are concerns that more recently the numbers on the ‘blacklist’ have increased and that during the COVID-19 pandemic there have been security sweep focused on Hizb ut-Tahrir in the Fergana Valley.[191]

                 

                Uzbekistan is yet to deliver on its 2018 pledge, made following the visit of the Special Rapporteur on Freedom of Religion or belief to revise the 1998 Law on Religion, and earlier drafts seen by campaigners were deemed not to contain many major improvements.[192] The current law states that ‘Citizens’ of the Republic of Uzbekistan (except a registered religious organisation’s ministers) cannot appear in public places in religious attire, with the implementing regulations providing the options of fines of between five to ten times the monthly minimum wage or up to 15 days administrative detention though there is no definition of ‘religious attire’.[193] In practice the ‘religious attire’ provisions have allowed police, institutions and local authorities to attempt to prevent the wearing of the hijab or for younger and middle aged men to have long or bushy beards. Although there is some uncertainty about the national direction of travel in 2019, there have been public efforts at Tashkent to prevent children from wearing the hijab on school property while students at the Islamic University (and other institutions) have been expelled for insisting on wearing them, while beards of men at markets in Namangan and Tashkent were forcibly shaved.[194] While these prohibitions exist there does seem to be an attempt to enforce them in a less heavy-handed manner, however Muslim activist Tulkun Astanov was sentenced to five years suspended sentence for his efforts at lobbying the Muslim board over the hijab ban which included materials the authorities deemed extremist.[195] The Governor of Fergana Shuhrat Ghaniev was reprimanded for linking the hijab and beards to Islamic Extremism as part of a rant that talked of his work trying to stop their use in his region.[196]

                 

                As with independent NGOs, registering religious organisations is proving challenging with Shia Mosques and some protestant groups struggling to register without bribes. Jehovah’s Witnesses face similar registration challenges, amid rumours of efforts to ban adherents, and have had appeals to the ombudsman rejected.[197] International religious freedom organisation Forum 18 have documented how state control over participation in the Haj is used as both a mechanism of control over Muslims outside of state structures and an opportunity for corruption.[198] Even during the COVID lockdown raids on unsanctioned religious materials have continued.[199]

                 

                Minority rights

                Uzbekistan remains, along with Turkmenistan, one of the two countries in the post-Soviet space where sex between men is against the law, with penalties ranging from fines to three years imprisonment under article 120 of the criminal code.[200] A notable feature of the current Government has been a willingness to discussing difficult topics, even where action is not being taken, which makes its unwillingness even to discuss issues of sexuality stand out as an area of concern. Like many other international observers, this author had been advised on multiple occasions by otherwise helpful officials that writing on this topic would damage the wider research project, making the issue all the more important for it to be addressed. Efforts to raise discrimination against Uzbekistan’s LGBTQ community has received short shrift in international forums.[201]

                 

                The atmosphere of repression means that it is very difficult for a community to develop, even in Tashkent which is comparatively tolerant when compared to the regions and some venues are more tolerant of LGBTQ people (even if not openly so).[202] Recent arrests of gay men include couples arrested in their own homes; with police using arrests such opportunities for extortion. Over the last year, a number of murders have been linked to attacks on the LGBTQ community, notably the death of Shokir Shavkatov shortly after coming out on social media.[203] Unsurprisingly given both the overall lack of independent NGOs and the legal situation there are no groups openly working directly on LGBTQ issues on the ground in Uzbekistan. HIV testing, even when undertaken anonymously, is challenging given the levels of homophobia in the medical profession, with doctors known to contact relatives of patients and with issues around data security given tests are logged with a code identifying the risk category (homosexual sex) why the sample was taken. Given the relative ease of travel gay men and transwomen often seek some form of refuge in Russia, where homosexuality is legal but heavily discriminated against but, particularly in cases of trafficking, many end up being forced into sex work.

                 

                The rise of Telegram and Facebook groups, as well as the use of WhatsApp, YouTube, Instagram and vkontakte has provided a multitude of platforms for homophobic abuse to be shared, as part of a wider meme culture and examples of toxic masculinity. Examples include the @tashGangs page on telegram with 576,000 followers at time of writing.[204] Such groups have been known to share personal information of LGBTQ people and spread videos of physical punishment, lynchings, humiliation and abuse of gay men. Mirziyoyev has not spoken publically about LGBTQ issues, even when called out in a public letter by Shohrukh Salimov (a gay Uzbek man who after police harassment had to relocate to Istanbul) in the summer of 2019.[205] However given his willingness to talk publically about most other issues, and the government’s blanket denial of the need to address issues facing the LGBTQ community this does not bode well for the chances of reform, amid conservative fear that openly discussing issues of equality in Uzbekistan might lead to weakening of the existing cultural taboos.[206] Although limited in their leverage, Western-partners will need to continue to push for decriminalisation and make clear the lasting damage that its current position does to the country’s international reputation.

                 

                Uzbekistan is slowly working to improve how it treats its disabled citizens, though with significant challenges including deinstitutionalisation, changing bureaucratic responses to disabled people and adapting the legacy of the Soviet and Karimov era built environment to try to improve accessibility. It is an area of growing interest to campaigners, such as Dilmurad Yusupov who writes in this collection on NGO registration work that followed on challenges around the registration of the Association of Disabled People of Uzbekistan.[207]

                 

                Uzbekistan’s place in the world and relations with the UK

                One of the most dramatic areas of change under Mirziyoyev has been speed with which Uzbekistan has emerged from geo-political isolation under Karimov to become a regional leader and active international player, in a manner appropriate for Central Asia’s most populous country. Initially under Karimov, a policy of balancing external forces prevailed, with an at times hostile posture towards Russia leading it to become a founder member of the GUUAM Organisation for Democracy and Economic Development (along with the more Russia sceptic nations in the post-Soviet Region) but by the early 2000s it had begun to disengage with such relationships, formally withdrawing into semi-isolation after the diplomatic fallout of the Andijan massacre. The fallout from Andijan also significantly curtailed the post-Afghanistan marriage of convenience between Uzbekistan and the West over security cooperation.

                 

                As Dr Luca Anceschi and Dr Vladimir Paramonov highlight in their essay contribution Mirziyoyev has been energetic in reviving relationships with other Central Asian leaders, while simultaneously strengthening relations with Russia, China and potential Western investment partners. Part of this has been about deploying the increasingly effective public relations machine to burnish the new leadership’s international credentials to boost the attractiveness of Uzbekistan as an investment opportunity but it is built on a real and significant change in behaviour. At a Central Asian level the diplomacy has been frenetic, both in terms of opening up physical borders to facilitate travel and trade, and frequent visits and publicised phone calls.[208] Taken together these initiatives project a desire for Uzbekistan to proactively push regional cooperation rather than pull away from it as it often did under Karimov. This increase in Uzbek assertiveness has coincided with the political transition period in Kazakhstan, the country that had somewhat assumed regional leadership during Uzbekistan’s isolation. While the domestic response to the cross border tension with Kyrgyzstan over the Sokh enclave has been broadly criticised and is discussed in the crisis response section here, at an intergovernmental level Uzbekistan swiftly dispatched PM Abdulla Aripov to meet the Kyrgyz Deputy PM at the border to seek to prevent a diplomatic fallout.[209]

                 

                Uzbekistan’s improving relationships with Russia and China comprises both enhanced business and diplomatic engagement but also increasing cooperation with their respective economic-strategic projects: the Eurasian Economic Union (EAEU) and Belt and Road.

                 

                As Anceschi and Paramonov point out the debate about Uzbek membership of the EAEU has been rumbling on since Mirziyoyev took office, and noises, particularly from the Russian side, prior to the COVID-crisis suggested that Uzbekistan was likely to join in 2020.[210] Reducing both tariff and non-tariff barriers to trade (particularly in the agricultural sector) with Kazakhstan and Kyrgyzstan (as well as Russia), lowering prices on certain imported goods as well as to helping regularise the status of up to two million Uzbek Labour migrants in Russia are understandably big potential prizes that could be won from EAEU.[211] However, there remain significant problems around the extent of regulatory alignment that would be required as part of membership and the implications swifter market opening would have for the, often politically connected, import substitution based industries in Uzbekistan. Furthermore, Uzbekistan is considering joining the EAEU at a time when the union’s other Central Asian members are expressing dissatisfaction with a system that has been seen to provide a greater economic boost to Moscow, where the organisation’s institutions are based (and critics would say policies shaped) and have served to encourage trade flows to and from Russia rather encouraging the cross-border trade in Central Asia that had been hoped for. As it is bilateral efforts already undertaken have delivered significant improvements in Uzbekistan’s trade with Kazakhstan and Kyrgyzstan.[212] Furthermore historic concerns about Russian attitudes towards Uzbeks and Uzbekistan’s independence of action from the Russian orbit persist, with the debate over the continuing use of the Russian language a source of tension.[213] As with many multilateral projects the EAEU initially slow to demonstrate its usefulness as a solidarity mechanism during the COVID-19 pandemic. Russia was seen to priorities sending aid to Western European nations such as Italy rather than directing support to Central Asia in the way that might have been expected. Uzbekistan has become an official observer nation to the EEAU but further announcements that some observers had expected for early summer 2020 have been slowed by the pressures of the COVID response.

                 

                This debate over Uzbekistan’s membership of the EAEU comes at the time not only when Uzbekistan is seeking to increase bilateral trade with China, something that has now surpassed trade with Russia, but also its participation in Belt and Road infrastructure projects.[214] Unlike Russia, China has also been proactive in responding to the COVID-19 crisis in supplying PPE (‘mask diplomacy’) and other health related aid to Uzbekistan and the rest of Central Asia, reviving the concept of a ‘health silk road’ as an adjunct to Belt and Road.[215] Already a crucial economic player in the region, the crisis has seen it expand its role into more political areas previously seen as Moscow’s area of interest.[216] The Uzbek elite have studiously avoided being drawn into dispute with China over its treatment of the Uighur community, including backing China at the UN over its treatment of the Uighurs and preventing the entry into Uzbekistan of the academic Gene Bunin who has been documenting the plight of those in China’s camps.[217]

                 

                Over recent decades Western strategic interest in Uzbekistan and the wider Central Asian region has gradually dwindled, particularly after the drawdown of forces in Afghanistan. Economic interests still remain, particularly amongst European states but the sense of political drift has been palpable.[218] In 2019 both the US and European Union (EU) have released new Central Asia strategies, reflecting on paper at least, a desire to increase their presence on the ground and give an alternative diplomatic and economic outlet to the Russia-China duopoly.[219] While Uzbekistan clearly desires new sources of investment and market access, a combination of past neglect and the lack of proximity, means that both the US and EU are unlikely to be more than bit-part players, helping to balance out the interests of the regional hegemons in the regime’s strategic thinking. One of the few remaining strategic priorities for the US and EU remains the fraught situation in Afghanistan both in terms of stability and the impact of drug trafficking and organised crime across the Uzbek-Afghan border. Under Mirziyoyev Uzbekistan has been attempting to play a diplomatic role with both the Government in Kabul and the Taliban.[220]

                 

                Beyond the major players and blocks a number of other countries such as South Korea (Uzbekistan hosts a significant Korean minority population) and Turkey have been showing an active business and political presence to take advantage of economic opportunities.[221] When looking at these mid-tier players it is useful, given the Foreign Policy Centre’s London base, to briefly explore the emerging relationship between the UK and Mirziyoyev’s Uzbekistan. Unlike many other post-Soviet elites London had not become an epicentre for an Uzbek diaspora, though efforts to boost ties are growing.

                 

                Uzbekistan was one of the first countries to agree a post-Brexit UK-Uzbekistan Partnership and Cooperation Agreement (PCA). This arrangement mostly transferred over the contents of the EU-Uzbekistan PAC but without reference to EU treaties and bodies. The UK-Uzbekistan agreement did not seek to replicate the formal political dialogue processes (such as the human rights dialogues) contained in the EU agreement, however it does contain a joint-declaration confirming that violations on issues of ‘democracy, principles of international law and human rights’ particularly breaches of UN and OSCE commitments, could lead to a suspension of the agreement.[222]

                 

                The UK is home to a significant concentration of financial institutions and globally connected service sector organisations that the Government wishes to engage with to boost its attractiveness for trade and investment. These include a range of different public relations and communications operations to help promote the Government’s message around the reform agenda. For example Corporate Communications International Ltd who own the Eurasian Investor website focused on business stories in the post-Soviet space and operates as an event brand through which the now annual Uzinvest Forum takes place in London, featuring networking with many senior figures in the Uzbek Government for a standard entrance fee of £999 per ticket.[223] The UK also provides the legal inspiration for the Navoi Free Enterprise Zone (FEZ), now covering the whole Navoi region, which has now adopted the use of English Law for commercial proceedings.[224] As set out in the essay by Professor Kristian Lasslett the UK, and its Caribbean dependencies, are also hope to a ranged of different financial vehicles, including Scottish Limited Partnerships that are used to hide the ownership of countries across the world, including in Uzbekistan.

                 

                Education is an important pillar of the UK-Uzbekistan relationship and has been identified as a key growth area by the British Government. In 2002 Westminster International University in Tashkent, a partnership between the UK’s Westminster University (which accredits the degrees) and the Uzbek Government (which oversees local administration and management), became the first international university in the Country. WIUT provides a range of courses such as business, computing and law that respond to the demands of the emerging economy and the Government’s educational priorities but does not yet cover potentially more challenging topics in the areas of social and political science. Given the nature of the Uzbek government’s approach to higher education academic freedom is not what would be expected on campus in the UK, with some academics reporting they had been warned against publishing research or articles seen to be overtly criticising the Government.[225] Bangor University and the University of Sunderland also have a partnership with MDIS (Management Development Institute of Singapore) Tashkent, validating a number of their business courses. They have recently been joined by the University of Law, the UK based but Netherlands owner for-profit legal training institution, to provide consultancy around the development of a new International University of Law in Tashkent.[226]

                 

                In the broader education world the British Council has a presence in Tashkent though its semi-diplomatic status in the country limits some of the more commercially focused activities, such as English language teaching, that it provides in some other countries leaving it focused on cultural exchanges. However, UK Education services firm Cambridge Assessments is playing a major role in supporting education reform in the country through a partnership that has led to the creation of 14 presidential Schools across each regions. The schools are free to access boarding schools with a curriculum designed by Cambridge and a focus on encouraging critical thinking rather than rote learning. They are academically selective on entrance with 28,500 applicants for 560 places at the first four to open.[227] Although the schools report directly to the cabinet of ministers rather than the Ministry of Education, the goal is to use these schools to help spread new teaching practices and raise standards across the public education system. Cambridge are also working to develop a new evaluation framework for school standards inspection, including multiple inspectors and anonymous write components that the Uzbek Government would deliver with Cambridge providing monitoring and support. There is seen to be scope to help reform the administration of state exams, which are seen by many Uzbeks as being open to corruption, while UK companies are expanding involvement in the nursery (kindergarten) sector.

                 

                Uzbekistan is currently campaigning for membership of the UN Human Rights Council for 2021-23, due to be decided at the 2020 General Assembly in October. While given that voting takes place regionally some of the world’s worst human Rights abusers make it onto the council, if Uzbekistan was able to be elected in the Eastern European states section (mirroring the former Eastern bloc so comprising both the EU’s Eastern Members, the Western Balkans and the post-Soviet space) it would be seen as a big endorsement of the Mirziyoyev reforms (and its improved diplomacy). Therefore it is important that the international community fully assess the country’s recent performance on human rights related issues, which as set out above is significant but more patchy and problematic than the scale of reforms in some other areas.

                 

                Responding to crisis

                At the start of this research project it seemed that one of the most important ways to judge the true progress of the Mirziyoyev reform programme was how it would respond to first significant setback and what its response would tell the world about the depth and breadth of progress. Over the last few months Uzbekistan has not only faced a number of major domestic challenges including the collapse of the Sardoba Dam and the resurgence of violence at the border with Kyrgyzstan but faced the impact of the global COVID-19 pandemic. The response has highlighted both the strengths and weaknesses of the current system.

                 

                After registering its first case of COVID-19 on March 15th, Uzbekistan immediately announced the test result.[228] The following day (on March 16th) the Government of Uzbekistan closed itself off from international travel by plane and car (with international rail travel ceasing on March 19th), closed all schools and universities by bringing forward their holiday period and banned mass gatherings and sporting events.[229] Measures escalated rapidly after this with restrictions on long-distance travel through the return of region-level police posts on March 23rd, wearing a facemask in public became mandatory (with penalties including up to 15 day imprisonment) on March 25th and by March 27th a comprehensive lockdown was instituted with citizens only able to leave their house to shop for groceries and medicine.[230] Certain sectors of the economy, such as major agricultural and industrial operations and construction sites were reopened on April 14th with hygiene measures put in place.[231] Schools and universities have transitioned to online and distance learning, with online classes taking place during the lockdown and exams simplified to enable them to be done remotely. The government has announced that schools and universities will remain shut and remote learning will continue until at least September 2020.[232]

                 

                As the number of cases had begun to decline Uzbekistan introduced a ‘traffic light’ system of local infection with ‘red’ zones maintaining most of the previous quarantine restrictions, while ‘yellow’ and ‘green’ zones have respectively fewer restrictions, with the latter group seeing sports facilities and children’s summer camps reopen.[233] Restaurants, cafes have reopened for food outside and public transport has restarted (notionally with social distancing) as of June 8th, while long distance train journeys within the country and limited international flights returned on June 15th.[234]

                 

                Particularly in the early phases of the crisis the Uzbek state was able to move quickly to clearly and widely communicate public health messages, swiftly mobilising state resources (including creating an emergency medical helpline and building temporary hospital facilities) and showing an openness to discuss cases that would have been unthinkable in the Karimov era.[235] The proof of success has been the extent to which the country has control the spread of the virus. As of early July, Uzbekistan with a population of approximately 33 million, had confirmed 9,326 virus infections and 28 deaths (compared to 53,858 deaths in the UK, a country with only twice the population size).[236] However, the effective deployment of Uzbekistan’s improved public communications capacity, was accompanied by a darker side such as coordinated campaigns to encourage school children and teachers to post pro-Mirziyoyev comments on the Telegram channel and other social media feeds of independent media outlets such as RFE/RL’s Ozodlik service.[237]

                 

                Uzbekistan has introduced new measures in the criminal code to prohibit the spreading of false information about the spread of COVID-19 or other infectious diseases that could include large fines or up to three years in prison.[238] The Government has used administrative provisions against ‘spreading false’ information to stop the work of bloggers such as Osmonjon Qodirov jailed for 15 days.[239] Overall police reported large numbers of quarantine violations, 86,400 by mid-April, most of whom received small fines.[240] However the quarantine regulations have reportedly been used as a political to force human rights activists monitoring suspected child labour in the cotton harvest to quarantine themselves for 14 days (in one case with police supervision) despite the activity taking place in a ‘green’ COVID-free Pop district in Namangan.[241]

                 

                Despite public pressure, Mirziyoyev has so far rejected calls to increase direct cash payments to at risk citizens- ‘helicopter money’. As set out in the essay by Eldor Tulyakov, the March and April economic support packages total 32.3 trillion soms ($3.177 billion or £2.4 billion) in support for businesses and citizens, equating to only 6.2 per cent of Uzbekistan’s GDP.[242] Instead the Government has encouraged/put pressure on the local business community, as part of a national strategy dubbed Sakhovat va Komak (‘Kindness and Solidarity’/‘Generosity and Assistance’) to provide support for the unemployed and economically disadvantaged, by offering tax breaks and low interest loans to support such activities so as ‘hang its task on the neck of entrepreneurs’ in the words of Finance Minister and Deputy PM Jamshid Kuchkarov.[243] The President has talked of the need for entrepreneurs to hire ‘needy’ people, while a new Sakhovat va Komak Fund has been established under the auspices of the Mahalla Charitable Foundation for direction by local officials.[244] Its initial efforts focused on the provision of food aid, through coordinated distribution centres, but its wider activities are somewhat opaque. There has been evidence that state employees such as teachers and police officers are being pressured into donating up to 30 per cent of their salaries to support the initiative by their superiors while local businesses face heavy pressure from officials to ‘donate’.[245]

                 

                Placing the burden of support onto the emerging entrepreneurial class is in line with Mirziyoyev’s approach that has sought to expand opportunities for the new elite (and pressuring state employees comes from a longstanding playbook), but there are future risks if the support expands elite patronage networks. There are also practical questions around how reliance on business to drive support systems if the downturn in the global economy sends the Uzbek economy into recession – so far World Bank growth projections have been cut from 5.7 per cent to 1.6 per cent but this remains open to change depending on both national and international factors.[246] The International Monetary Fund (IMF) has provided $375 million in credit to Uzbekistan to assist with the pandemic, while the country has ramped up gold exports at a time of rising international prices with $1.55 billion in sales from January-April 2020.[247]

                 

                Understandably, the previously burgeoning tourist industry has been thrown into disarray during the crisis and demand is unlikely to rebound substantially until the global public health crisis recedes. Businesses have been offered an interest holiday on loans and some tax relief but the sector will struggle to recover.

                 

                Despite wider efforts to move away from the Karimov autarkic model the impact of the pandemic has encouraged the President to launch a nationwide push to promote agricultural self-sufficiency, given that the country had to import almost three million tonnes of grain in 2019-20 and was reliant on imports of rice, soybeans and sunflower seed from the EAEU, which had been subject to an export ban during the crisis while Kazakhstan also caped its grain exports.[248] While economic barriers have been raised Mirziyoyev has taken the opportunity presented by the crisis, and the conspicuous Russian absence, to be seen to be leading regional coordination efforts in Central Asia in response to the public health crisis.[249]

                 

                The message of the pandemic has been clear the swift and comparatively transparent public health response has led to performance in suppressing the virus that far exceeds many more developed countries, though authoritarian tendencies (particularly at a local level) have reared their heads on occasion to suppress dissent but not as much as might have been feared. The economic response however has been more patchy, albeit set in the context of limited resources. A number of observers had wondered if pent-up frustration catalysed by the crisis, perhaps focused on inequalities exacerbated by the crisis or a revival of previous flashpoints around construction, would manifest as some form of social explosion on the streets but for the most part has yet to happen.

                 

                One example where local tensions have exploded however is in the Sokh district, an Uzbek enclave surrounded by the territory of Kyrgyzstan in the Fergana valley that has been the source of cross border tensions since independence.[250] In late May tensions flared over a long-running dispute over ownership of a spring (and frustration at corruption or harassment at border crossings), which led to riots that left 150 Uzbeks and 25 Kyrgyz injured.[251] On the Uzbek side, the incident flared into shows of public dissatisfaction with Fergana’s controversial Khohkim Shuhrat Ganiev who was the subject of protest, including reports he was pelted with stone, and calls for his dismissal. As ever Ganiev avoided dismissal, with Sokh district Khokim being replaced instead.[252] The President has responded by sending a business ombudsman to report on local economic problems and has prepared a $50 million expansion of the Sokh budget for 2020-22 with business loans, investment in local hospitals, targeted tax cuts and loans.[253]

                 

                The other major flashpoint in recent months has been the dramatic collapse on May 1st of the Sardoba Dam, part of a reservoir complex in the Sirdaryo region that was primarily used for irrigation but where only the previous month work had begun to build a new hydroelectric plant.[254] The dam was built in 2017 at a cost of $400 million. The subsequent flooding led to five deaths and the evacuation of 70,000 despite the pressures of the pandemic. The evacuation itself was seen to be handled effectively by the Government with praise too for effective cross-border collaboration with Kazakhstan, which was heavily impacted by the flood water. However, concerns have been raised about the cause of the collapse and whether corruption or mismanagement had taken place during the building of the dam, with RFE/RL documenting multiple claims that construction was not up to the specified standard and that the tender process was influenced by political interests. The investigation process will be a test of the Government’s transparency and accountability, not least because President was seen to be associated with the project. The inclusion of one of those involved in constructing the dam on the board of investigation and the lack of a clear timeline or remit do not bode well in this regard. Concerns have also been raised about money allocated for support being misallocated due to local corruption and cronyism and RFE/RL report that pressure has been put on farmers in Andijan to make contributions to the Sardoba relief effort under the threat of having their land confiscated.[255]

                 

                What our authors say

                This essay collection brings together a broad range of different perspectives, some of them differing, to try and help broaden the understanding of what is happening in Uzbekistan.

                 

                Yuliy Yusupov examines how, from 1996 onwards, the Government of Uzbekistan set a course for strengthening state interference in the economy and implementing import substitution policy. The results have been very poor. However, since 2017 the country has started significant reforms. Much has been done over this time, but more changes are still to come. The essay covers the achievements, problems of implementation and perspectives of reforms. Currently, the emphasis is placed on foreign economic activity, the banking sector, the tax system, the legal regulation of business, the agricultural sector, and administrative reform.

                 

                Kate Mallinson explores President Shavkat Mirziyoyev’s reformist ambition and its impacts on the investment climate in Uzbekistan. She writes that Uzbekistan’s government has set on a clear path of liberalising the economy and improving the business environment, including removing currency controls, liberalising exchange rates and relaxing visa regulations. However, the next phase of the programme including breaking up the monopolies, privatisation and capital markets reform, is more challenging and now coincides with the impact of the COVID-19 pandemic and the collapse in energy prices, which will result in reduced investment capital, increased debt and a more complicated foreign business environment.

                 

                Professor Kristian Lasslett writes on the complex legacy of corruption left by Uzbekistan’s first post-soviet President, Islam Karimov, who passed away in 2016. Uzbekistan did not suffer serious political upheaval on his death. However, an increasingly secretive and coercive authoritarian state groomed a political economy that favoured select networks of security chiefs, politicians, mandarins, businessmen, and organised crime figures, who built personal alliances, and leveraged unchecked state power, to administer rackets and protect economic territory. Karimov’s successor Shavkat Mirziyoyev has attempted to distinguish his Presidency through a programme of governance reforms and market liberalisation measures that tackle some, but not all, of these legacies. This essay examines how heavily the legacies of grand corruption and kleptocracy weigh on the present, looking at investigative data sets from the Mirziyoyev era. It also considers how these dynamics will mediate the reform trajectories currently under way.

                 

                Navbahor Imamova writes that Uzbekistan simply cannot develop without the contributions of Uzbek professionals around the world. The good news is that they are increasingly interested and willing to return, and then work in the public and private sectors, as well as in non-governmental institutions. Others are committed to supporting reforms from their current homes overseas. They, too, want to support Uzbekistan by leveraging their social and professional networks and lending their expertise but Tashkent has not systematised its approach to talent recruitment, retention, and placement. Instead, the government is relying on its embassies to find the right talent and connect them with the relevant entities but this is all being done in an ad hoc, informal, and often haphazard way. Not surprisingly, the approach has not been effective. What Uzbekistan needs now is a transparent, fair, and professional recruitment system, specifically tasked to hire from abroad.

                 

                Dilmira Matyakubova’s paper examines the rebranding policies of the government of Uzbekistan by remodelling the architecture of the cities. It argues that the urban redevelopment process is creating social and increasingly political problems as it involves forced evictions without adequate compensation or resettlement. It is becoming a major source for resistance, resentment and discontent among the population, who commit desperate actions in protesting the home demolitions and evictions. The urban transformation actions are also yielding irreversible changes in the environment surrounding historically important sites turning them into Disney-like amusement parks. The paper argues that building glittering, soaring, pretentious cities will not improve the country’s reputation. The nation branding agenda cannot be achieved without enhancing and ensuring human rights protection, independence of the judiciary, transparency, good governance and an open dialogue with people.

                 

                Nikita Makarenko discusses the moves being taken to promote freedom of speech and media in Uzbekistan. Despite a few challenges such as self-censorship, lack of qualified human resources and pressure in the courts, the situation is improving. Online media is growing and bloggers are on the rise. The media is successfully united to combat the pandemic; however, the future is uncertain with a possible economic crisis on the horizon.

                 

                Dilmurad Yusupov examines the challenges that grassroots activists and self-initiative NGOs are still facing in Uzbekistan despite the strong political will of President Mirziyoyev to strengthen the role of civil society in the process of democratic development of the country. While giving credit where credit is due, he argues that unlike government-organised NGOs, bottom-up groups are struggling to get registered and the whole process of administrative procedures is designed to frustrate and discourage. Besides red tape, registered NGOs are suffocating due to burdensome reporting and the demand for advance approval requirements for the day-to-day activities. On top of limited local financial resources and weak organisational capacities, Uzbek NGOs are limited in foreign funding. Practical recommendations are provided on how to allow the third sector a breath freely by erasing stereotypes, prejudice and negative attitudes towards NGOs in Uzbekistan.

                 

                Lynn Schweisfurth writes on how Uzbekistan’s cotton sector has long been associated with child and forced labour, making it unattractive to global buyers bound by ethical commitments in their codes of conduct. Since coming to power in 2016, President Mirziyoyev has embarked on a reform process that has invested enormous efforts in eradicating forced labour in order to win back the trust of brands and retailers. Through the privatisation of the sector and the creation of ‘clusters’ intended to unite production, processing and manufacturing, the government hopes to entice brands to start sourcing Uzbek cotton again. But the question still remains on whether it will be enough.

                 

                Steve Swerdlow writes that four years since the death of Islam Karimov, whose ruthless 27-year reign (1989-2016) in Uzbekistan became synonymous with the worst forms of repression, torture, and political imprisonment his successor President Shavkat Mirziyoyev has taken several decisive steps to address some of Karimov’s worst human rights abuses. However, the past, left unexamined, can take revenge on well-intentioned reforms. Swerdlow argues the government should fully rehabilitate political prisoners as well as victims of other serious human rights abuses. It should commit to a meaningful process of reckoning with the past and of transitional justice: judicial and non-judicial measures focused on truth and reconciliation as well as on justice and accountability to acknowledge the legacy of widespread human rights abuses under Karimov. The essay sets out a number of ways in which this might be achieved, providing a roadmap for transitional justice in Uzbekistan.

                Nadejda Atayeva gives a critical analysis of both of the horrific cases of human rights abuse under Karimov and also of the recent developments under Mirziyoyev. She makes the case that independent activists still face political pressure, that political prisoners and their families who have been released in recent years still face discrimination and that those in the exiled human rights community still face abuse by the authorities.

                Uzbek human rights activists, writing anonymously, share their concerns about the series of factors in the wake of the COVID-19 and Sardoba dam crises that may lead to future social unrest in Uzbekistan including increasing economic anxiety, issues in the disaster response and limits on freedom of speech.

                 

                Eldor Tulyakov provides a comprehensive account of the legislative and administrative actions taken by the Government in response to the COVID-19 pandemic. This includes detailed information by all the different sectors of economy and society. He argues that overall the Government’s response to the crisis has been effective in stabilising the economy and society while controlling the virus.

                 

                Dr Luca Anceschi and Dr Vladimir Paramonov write that the evolution of Uzbekistan’s relations with China and Russia since the accession to power of Shavkat Mirziyoyev. Its argument highlights the continuity sitting at the core of these relationships, showing how Uzbekistan is pursuing equidistance when it comes to the great powers, a policy that, ultimately, was perfected during the long Karimov era.

                 

                [1] Francisco Olmos, State-building myths in Central Asia, Foreign Policy Centre, October 2019, https://fpc.org.uk/state-building-myths-in-central-asia/

                [2] Catherine Putz, Uzbekistan Abolishes Exit Visa System, The Diplomat, January 2019, https://thediplomat.com/2019/01/uzbekistan-abolishes-exit-visa-system/

                [3] Gazeta.uz, A new moratorium proposed to amend new laws, December 2019, https://www.gazeta.uz/ru/2019/12/14/law-moratorium/

                [4] President Mirziyoyev’s website: https://pm.gov.uz/ru#/

                [5] Lee Kyung-sik, “Uzbekistan enters a new decade; great opportunities open up to spearhead transformation even deeper”, The Korea Post, February 2020, http://www.koreapost.com/news/articleView.html?idxno=20207

                [6] Lira Zaynilova, Public Image Problems of State Instiutions in Uzbekistan: How to Establish Dialogue with the People?, May 2019, CABAR, https://cabar.asia/en/public-image-problems-of-state-institutions-in-uzbekistan-how-to-establish-dialogue-with-the-people/

                [7] GIZ, Uzbekistan, December 2019, https://www.giz.de/en/worldwide/364.html

                [8] This article suggests that Uzbekistan spends in the range of six to nine per cent on social security annually, spent across a fragmented range of different bodies, Kun.uz, Government of Uzbekistan, UN launch joint programme to strengthen social protective system in the country, November 2019,  https://kun.uz/en/news/2019/11/12/government-of-uzbekistan-un-launch-joint-programme-to-strengthen-social-protection-system-in-the-country; The World Bank recorded the figure as 5.9% of GDP in 2018, The World Bank, International Development Association – Project appraisal document on a proposed credit in the amount of US$50 million to the Republic of Uzbekistan for a strengthening of the social protection system project, May 2019, http://documents1.worldbank.org/curated/en/895931562292157182/pdf/Uzbekistan-Strengthening-Social-Protection-System-Project.pdf

                [9] Eurasianet, Uzbekistan: Former security services chief sentenced to 18 years in prison, September 2019, https://eurasianet.org/uzbekistan-former-security-services-chief-sentenced-to-18-years-in-prison

                [10] Bruce Pannier, Uzbekistan’s New Security Powerhouse: The National Guard, RFE/RL, August 2019, https://www.rferl.org/a/the-national-guard-uzbekistan-s-new-security-powerhouse/30139322.html

                [11] For example Steve Swerdlow (who writes in this collection) was harassed in July 2019 in an incident seen to be orchestrated by those with links to the Security Services; Reuters, Uzbekistan says it will investigate harassment of Western rights activist, June 2019,  https://www.reuters.com/article/us-uzbekistan-rights/uzbekistan-says-it-will-investigate-harassment-of-western-rights-activist-idUSKCN1TI258

                [12] Kun.uz, Shukhrat Ganiyev: It is high time to collaborate with the mass media, December 2019, https://kun.uz/en/news/2019/12/17/shukhrat-ganiyev-it-is-high-time-to-collaborate-with-the-mass-media; Nikita Makarenko, Twitter post, Twitter, June 2020, https://twitter.com/nikmccaren/status/1267874028250947584?s=20; Gazeta’uz, “All hokims have ill-wishers”, June 2020, https://www.gazeta.uz/ru/2020/06/02/calls/

                [13] Bruce Pannier, Uzbekistan’s Unsinkable Zoyir Mirzaev, RFE/RL, November 2019, https://www.rferl.org/a/uzbekistan-s-unsinkable-zoyir-mirzaev-/30255942.html

                [14] Gazeta.uz, Khokim of Bayautsky district approved Dilfuza Uralova, February 2020, https://www.gazeta.uz/ru/2020/02/18/hokim/?utm_source=push&utm_medium=telegram&fbclid=IwAR2dwb_L4wemIoniJMXVkmapPGV4KuugVTNtFOfSaynVijel6d8x8ZJjblo;

                [15] Daryo, Tanzila Norbaeva: Governors are currently the head of the representative and executive body. In time, these two will be separated, January 2020, https://daryo.uz/2020/01/31/tanzila-norboyeva-hokimlar-hozircha-vakillik-va-ijro-organi-rahbari-vaqti-soati-kelib-bu-ikkalasi-ajratiladi/

                [16] Kun.uz, Petition on electing Khokims gained more than 10 thousand votes, June 2020, https://kun.uz/en/news/2020/06/06/petition-on-electing-khokims-gained-more-than-10-thousand-votes

                [17] For background on local government reform: Rustam Urinboyev, Local Government in Uzbekistan, Lund University, 2018, https://portal.research.lu.se/portal/files/51006205/Proof_Local_Government_in_Uzbekistan.pdf

                [18] Full speech text: Lee Kyung-sik, “Uzbekistan enters a new decade; great opportunities open up to spearhead transformation even deeper”, The Korea Post, February 2020, http://www.koreapost.com/news/articleView.html?idxno=20207; Eurasianet, Uzbek president’s state-of-the-nation greeted with hope and gratitude, January 2020, https://eurasianet.org/uzbek-presidents-state-of-the-nation-greeted-with-hope-and-gratitude

                [19] The Economist, Which nation improved the most in 2019?, December 2019, https://www.economist.com/leaders/2019/12/21/which-nation-improved-the-most-in-2019

                [20] The author has experienced this but see also: Navbahor Imamova, Where Freedoms Are Expanding – Slowly, The Atlantic, October 2019, https://www.theatlantic.com/international/archive/2019/10/uzbekistan-freedom-slowly-expanding/599446/

                [21] There has been opportunities provided for those willing to speak positively about the changes under Mirziyoyev but for those who have yet to trust the new regime opportunities are limited.

                [22] Uzbekistan News, Twitter Post, Twitter, January 2020, https://twitter.com/UzReport/status/1220616505748004864

                [23] OSCE, Uzbekistan, Parliamentary Elections, 22 December 2019: Final Report, May 2020, https://www.osce.org/odihr/elections/uzbekistan/452170

                [24] Ibid.

                [25] The Electoral Commission, Introduction to registering a political party, https://www.electoralcommission.org.uk/sites/default/files/pdf_file/intro-registration-rp.pdf;  The Electoral Commission, UK Parliamentary general elections: Guidance for candidates and agents, November 2018, https://www.electoralcommission.org.uk/sites/default/files/pdf_file/UKPGE-Part-2a-Standing-as-an-independent-candidate.pdf; UK Parliamentary Candidates are required to submit a deposit of £500 (6.5 million soms) which is returned if the candidate receives five per cent of the vote and all candidates receive free postage for one piece of election literature (printed at the candidates expense) to go either addressed to every elector or unaddressed to every household in the Parliamentary Constituency.

                [26] OSCE, Uzbekistan, Parliamentary Elections, 22 December 2019: Interim Report, https://www.osce.org/odihr/elections/uzbekistan/442093; OSCE, Uzbekistan, Parliamentary Elections, 22 December 2019: Statement of Preliminary Findings and Conclusions, December 2019, https://www.osce.org/odihr/elections/uzbekistan/442888

                [27] Peter Leonard, Uzbekistan: Elections look livelier but choice still threadbare, Eurasianet, December 2019, https://eurasianet.org/uzbekistan-elections-look-livelier-but-choice-still-threadbare?utm_source=dlvr.it&utm_medium=twitter

                [28] Eurasianet, Uzbekistan election delivers humdrum result but major expectations, December 2019, https://eurasianet.org/uzbekistan-election-delivers-humdrum-result-but-major-expectations

                [29] OSCE, Republic of Uzbekistan: Parliamentary Elections 22 December 2019, ODIHR Election Observation Mission, Final Report, May 2020, https://www.osce.org/files/f/documents/9/3/452170_1.pdf

                [30] As Sam Butia points out part of the driver has been increased imports of capital products that should post Uzbekistan’s productivity in the medium to long-term: Sam Bhutia, What the recent weakening of the sum says about Uzbekistan’s economy, Eurasianet, September 2019, https://eurasianet.org/what-the-recent-weakening-of-the-sum-says-about-uzbekistans-economy; https://eurasianet.org/uzbekistan-official-currency-trading-hints-at-size-of-black-market; Sam Bhutia, Measuring Central Asia’s shadow economies, Eurasianet, February 2020, https://eurasianet.org/measuring-central-asias-shadow-economies

                [31] Kun.uz, Uzbekistan ends wheat flour and bread subsidies, September 2018, https://kun.uz/en/77891356; EuroWeek Editor 1, Powering up Uzbekistan’s electricity supply, GlobalCapital, October 2019, https://www.globalcapital.com/special-reports?issueid=b1hr2wmkc00dnm&article=b1hlnjj5xz81cw; Further changes to electricity prices in 2019 have further increased costs to households: Eurasianet, Uzbekistan: Utilities prices to go up as lure to investors, August 2019 https://eurasianet.org/uzbekistan-utilities-prices-to-go-up-as-lure-to-investors

                [32] Kate Mallinson, Can Uzbekistan’s President Meet Raised Expectations?, Chatham House, December 2019, https://www.chathamhouse.org/expert/comment/can-uzbekistan-s-president-meet-raised-expectations

                [33] Sam Mceachern, GM Uzbekistan Now Wholly Owned By Uzbek Government, GM Authority, July 2019, https://gmauthority.com/blog/2019/07/gm-uzbekistan-now-wholly-owned-by-uzbek-government/; Kun.uz, “UzAuto Motors has constantly violated consumer rights” – Antimonopoly Committee, March 2020, https://kun.uz/en/news/2020/03/13/uzauto-motors-has-constantly-violated-consumer-rights-antimonopoly-committee

                [34] Kun.uz, How much will it be cheaper to import a car to Uzbekistan from August 1?, June 2020, https://kun.uz/40798032

                [35] RFE/RL, Uzbekistan restores patrol posts abolished by Mirziyayev, December 2019, https://rus.ozodi.org/a/30304912.html

                [36] Richard Asquith, Uzbekistan VAT cut to 15% Oct 2019, Avalara VATlive, September 2019, https://www.avalara.com/vatlive/en/vat-news/uzbekistan-vat-cut-to-15–oct-2019.html

                [37] Todd Prince, Uzbekistan Turns To Foreign Social-Media Stars To Boost Tourism, RFE/RL, September 2019, https://www.rferl.org/a/uzbekistan-tourism-foreign-social-media-stars-to-boost-tourism/30176880.html; Ministry of Foreign Affairs of the Republic of Uzbekistan, Visa of the Republic of Uzbekistan, https://mfa.uz/en/consular/visa/

                [38] Cherry Hysteria – middle men competing with farmers for supplies (big Chinese export markets) and effective local auctions going on; UZ Daily, Uzbekistan and China sign a protocol, opening up the Chinese market for Uzbek melon and honey, September 2019, https://uzdaily.uz/en/post/51621; Podrobno.uz, Uzbekistan first started exporting peanuts to China, June 2020, https://podrobno.uz/cat/uzbekistan-i-kitay-klyuchi-ot-budushchego/uzbekistan-vpervye-nachal-eksportirovat-arakhis-v-kitay-/; Talks are underway for other fresh produce including pomegranates, lemons and grape.

                [39] For more details see: Alisher Ilhamov, What is the reason for the continued practice of “voluntary=forced”cotton picking in Uzbekistan?, November 2019, CABAR, https://cabar.asia/ru/v-chem-prichina-prodolzhayushhejsya-praktiki-dobrovolno-prinuditelnogo-sbora-hlopka-v-uzbekistane/?fbclid=IwAR3m-jpsKJkfrMYGpc9pciwcIbPguEqep5yn4uUAqxgt_fUECu6k97WOUOU

                [40] Kun.uz, About 40% of water is lost in irrigation networks – Minister of Water Resources, June 2020, https://kun.uz/13630165

                [41] State Statistics Committee of the Republic of Uzbekistan: https://stat.uz/uz/180-ofytsyalnaia-statystyka-uz/6555-mehnat-bozori

                [42] Ron Synovitz and Sadriddin Ashur, Uzbek Farmers Get ‘Cluster’ Bombed by Reforms, RFE/RL, December 2019, https://www.rferl.org/a/uzbek-farmers-get-cluster-bombed-by-reforms/30328781.html; Tellingly Agriculture Minister Jamshid Hodjaev has been quoted as saying ‘Uzbekistan has four million hectare arable land but most of it is not used. So, the principal question is not whether the land should be a private property but how to best use what’s available. You can do a lot with any land leased for 50 years.’; Navbahor Imamova, Twitter Post, Twitter, January 2020, https://twitter.com/Navbahor/status/1213480795861639170

                [43] UZ Daily, The liquidation process of Uzbekenergo starts, April 2020, uzdaily.com/en/post/55763

                [44] Russian Aviation Insider, Uzbekistan completes a key stage in the restructuring of its civil aviation, November 2019, http://www.rusaviainsider.com/uzbekistan-completes-a-key-stage-in-the-restructuring-of-its-civil-aviation/

                [45] Dentons, Changes in the Uzbek banking system, February 2020, https://www.dentons.com/en/insights/articles/2020/february/5/changes-in-the-uzbek-banking-system; Ben Aris, Uzbekistan banking on international investors, BNE Intellinews, September 2019, https://www.intellinews.com/uzbekistan-banking-on-international-investors-167149/

                [46] Eurasian Investor, Uzbekistan attempting difficult move away from state-led growth, November 2019, https://www.eurasianinvestor.com/analysis-articles/2019/11/8/uzbekistan-seeks-to-move-away-from-state-led

                [48] Sherzod Eraliev, Can Return Migration Be a ‘Brain Gain’ for Uzbekistan?, The Diplomat, May 2019, https://thediplomat.com/2019/05/can-return-migration-be-a-brain-gain-for-uzbekistan/

                [49] Kun UZ, Average amount of remittances sent by labor migrants from Russia to Uzbekistan announced, December 2019, https://kun.uz/en/news/2019/12/24/average-amount-of-remittances-sent-by-labor-migrants-from-russia-to-uzbekistan-announced; Bruce Pannier, Do Oil Price Cuts Signal Bad Economic Times Will Return To Central Asia?, RFE/RL, March 2020, https://www.rferl.org/a/analysis-do-oil-price-cuts-signal-bad-economic-times-will-return-to-central-asia-/30488141.html; The World Bank, World Bank Personal remittances, received (% of GDP), Uzbekistan,  https://data.worldbank.org/indicator/BX.TRF.PWKR.DT.GD.ZS?locations=UZ&view=chart

                [50]Eurasianet, Uzbekistan: Heartbreak and despair for expat laborers trapped by COVID, June 2020,  https://eurasianet.org/uzbekistan-heartbreak-and-despair-for-expat-laborers-trapped-by-covid

                [51]Peter Leonard, Uzbekistan: A private sector affair, Eurasianet, August 2019,  https://eurasianet.org/uzbekistan-a-private-sector-affair; The World Bank, Uzbekistan: Toward a New, More Open Economy, August 2019, https://www.worldbank.org/en/country/uzbekistan/publication/economic-update-summer-2019

                [52]Todd Prince, Where Wall Street Meets Tashkent: Amid Reforms At Home, Uzbek Officials Make Their Pitch To Investors In New York, July 2019, https://www.rferl.org/a/uzbekistan-wall-street-investors-reforms/30073584.html

                [53] JSC <Almalyk MMC> website: agmk.uz/index.php/en/about-us; Azernews, Uzbekistan leaves full profit to Almalyk Mining and Metallurgical Combine, October 2018, https://www.azernews.az/region/138858.html

                [54] The Tashkent Times, Alisher Usmanov donates US$20 million for emergency hospital to treat coronavirus, April 2020, https://tashkenttimes.uz/national/5135-alisher-usmanov-donates-us-20-million-for-emergency-hospital-to-treat-coronavirus; Ben Aris, Uzbek-born philanthropist Alisher Usmanov donates $ 15mn to help victims of the Sardoba dam distaster, BNE Intellinews, May 2020, https://www.intellinews.com/uzbek-born-philanthropist-alisher-usmanov-donates-15mn-to-help-victims-of-the-sardoba-dam-disaster-182712/

                [55] Henry Foy, Alisher Usmanov: ‘I was never what you could call an oligarch’, Financial Times January 2020 https://www.ft.com/content/a472f9e6-28c6-11ea-9305-4234e74b0ef3?fbclid=IwAR25HDIbMuRW1DwZr82QDJV8ybin8T6tmYq53a2irQxHPDU9Hfl9-dxUCto

                [56] Buyuk Kelajak website: https://buyukkelajak.uz/; Press Release PR Newswire, The International Chodiev Foundation Welcomes Nafissa Chodieva and Asal Chodieva to its Management Team, Markets Insider, November 2018, https://markets.businessinsider.com/news/stocks/the-international-chodiev-foundation-welcomes-nafissa-chodieva-and-asal-chodieva-to-its-management-team-1027719695; Kun.uz, Ministry of Energy, Buyuk Kelajak sign a memorandum of understanding, March 2019, https://kun.uz/en/news/2019/03/06/ministry-of-energy-buyuk-kelajak-sign-a-memorandum-of-understanding

                [57]  BBC News, Uzbek transport police banned from hiding behind trees, March 2018, https://www.bbc.co.uk/news/blogs-news-from-elsewhere-43418161

                [58] David Lewis, TACKLING CORRUPTION IN UZBEKISTAN: A WHITE PAPER, Open Society Foundations, June 2016, https://www.opensocietyfoundations.org/uploads/ff271daf-1f43-449d-a6a2-d95031e1247a/tackling-corruption-uzbekistan-20160524.pdf; Rustam Urinboyev, Corruption in Post-Soviet Uzbekistan, Lund University, 2018, https://portal.research.lu.se/portal/files/51840914/Urinboyev2019_ReferenceWorkEntry_CorruptionInPost_SovietUzbekis.pdf

                [59] Miranda Patrucic, Following Gulnara’s Money, OCCRP, March 2015, https://www.occrp.org/en/corruptistan/uzbekistan/gulnarakarimova/following-gulnaras-money

                [60] ACCA, In Uzbekistan, former Prosecutor General and Special Services’ head with his deputy were convicted, February 2020, https://acca.media/en/in-uzbekistan-former-prosecutor-general-and-special-services-head-with-his-deputy-were-convicted/

                [61] Kun.uz, Court verdict against the ex-khokim of Samarkand region Turobjon Jurayev announced, August 2019, https://kun.uz/en/75468129?q=%2Fen%2F75468129

                [62] Transparency International, Corruption Perceptions Index 2019, https://www.transparency.org/en/cpi/2019/results/uzb; Transparency International, Corruption Perceptions Index 2015, https://www.transparency.org/en/cpi/2015/results

                [63] Un.int, Uzbekistan approves the State Anti-Corruption Program on combating corruption, June 2019, https://www.un.int/uzbekistan/news/uzbekistan-approves-state-anti-corruption-program-combating-corruption

                [64] Anti-Corruption Network for Eastern Europe and Central Asia, Uzbekistan anti-corruption project, OECD, http://www.oecd.org/corruption/acn/uzbekistananti-corruptionproject.htm

                [65] Situation explained by the EITI International Secretariat to the author.

                [66] Gazeta.uz, The frat law on public service is put up for discussion, May 2020, https://www.gazeta.uz/ru/2020/05/26/civil-servant/

                [67] DECREE CABINET OF MINISTERS OF THE REPUBLIC OF UZBEKISTAN, On measures to improve the architectural appearance and landscaping of the central part of the city of Tashkent, as well as create appropriate conditions for the population and guests of the capital, July 2017 https://lex.uz/docs/3295075#3295185; President.uz, Appointed hokim of Tashkent, December 2018, https://president.uz/ru/lists/view/2210

                [68] The World Bank, Prosperous Villages, https://projects.worldbank.org/en/projects-operations/project-detail/P168233?lang=en; The details of the proposal can be seen here though this was when the funding request was for $75 million: The World Bank, Uzbekistan Prosperous Villages, October 2018, http://documents.worldbank.org/curated/en/502791539523038928/text/Concept-Project-Information-Document-Integrated-Safeguards-Data-Sheet-Uzbekistan-Prosperous-Villages-Obod-Qishloq-P168233.txt

                [69] Lee Kyung-sik, “Uzbekistan enters a new decade; great opportunities open up to spearhead transformation even deeper”, The Korea Post, February 2020, http://www.koreapost.com/news/articleView.html?idxno=20207

                [70] Ibid.

                [71] Regulation.gov.uz, Discussion of draft regulatory documents of the Republic of Uzbekistan: https://regulation.gov.uz/ru/document/7229?fbclid=IwAR19IJcUd8_f9iJGTecLG8KiA1-dCu9byP1JEYZa4azoJniviPZTLygh7A

                [72] The previous law was frames as follows: ‘the Regulation on the procedure for compensation of losses to citizens and legal entities in connection with the seizure of land for state and public needs (Appendix to the Resolution of the Cabinet of Ministers of the Republic of Uzbekistan dated May 29, 2006 N 97) gave five fairly broad grounds for land seizure:

                • the provision of land for the needs of defence and state security, protected natural areas, the creation and functioning of free economic zones;
                • fulfilment of obligations arising from international treaties;
                • discovery and development of mineral deposits;
                • construction (reconstruction) of roads and railways, airports, airfields, aeronautical facilities and aeronautical centres, railway facilities, bridges, subways, tunnels, power systems and power lines, communication lines, space activities, trunk pipelines, engineering and communications networks; and
                • execution of master plans for settlements in the construction of facilities at the expense of the State budget of the Republic of Uzbekistan, as well as in other cases directly provided for by laws and decisions of the President of the Republic of Uzbekistan.’

                See: Norma.uz, All legislation of Uzbekistan, https://nrm.uz/contentf?doc=105171_polojenie_o_poryadke_vozmeshcheniya_ubytkov_grajdanam_i_yuridicheskim_licam_v_svyazi_s_izyatiem_zemelnyh_uchastkov_dlya_gosudarstvennyh_i_obshchestvennyh_nujd_(prilojenie_k_postanovleniyu_km_ruz_ot_29_05_2006_g_n_97)&produ

                [73] Consent, according to the legislation means that the initiator of the development has to gain 75 per cent of the residents’ consent of the building targeted for redevelopment/demolition. If the remaining 25 per cent of the residents’ were to withhold consent then the initiator would be able to go to court to obtain final approval.

                [74] Kristian Lasslett, You should know where the money’s coming from: a response to the mayor of Tashkent, openDemocracy, February 2019, https://www.opendemocracy.net/en/odr/you-should-know-where-money-s-coming-from-response-to-mayor-of-tashkent/

                [75] Kun.uz, Court verdict against the ex-khokim of Samarkand region Turobjon Jurayev announced, August 2019, https://kun.uz/en/75468129?q=%2Fen%2F75468129;  CABAR, Renovation in Uzbekistan: to Evict and Demolish, April 2019, https://cabar.asia/en/renovation-in-uzbekistan-to-evict-and-demolish/

                [76] Sadriddin Ashur and Ozodlik, In Khorezm, thousands of people blocked the highway in protest against non-payment of compensation for demolition of houses (video), Ozodlik, July 2019, https://rus.ozodlik.org/a/30078847.html

                [77] BBC News, Uzbeks protest against at house demolitions, July 2019, https://www.bbc.co.uk/news/blogs-news-from-elsewhere-49164936

                [78] Gazeta.uz, How Rishtan is undergoing reconstruction, July 2019, https://www.gazeta.uz/ru/2019/07/01/rishtan/; Bruce Pannier, In Uzbekistan, The Fraught Politics of Building Demolitions, RFE/RL, July 2019, https://www.rferl.org/a/uzbek-prime-minister-reacts-to-vehement-protests-against-building-demolitions/30085673.html; Gazeta.uz, In Yangiyul hastily demolished houses, July 2019, https://www.gazeta.uz/ru/2019/07/14/demolitions/

                [79] Victoria Panfilova, Uzbek President rants at local authorities about illegal house demolitions, Vestnik Kavkaza, August 2019, https://vestnikkavkaza.net/analysis/Uzbek-President-rants-at-local-authorities-about-illegal-house-demolitions.html; HRW, Charting Progress in Mirziyoyev’s Uzbekistan, October 2019, https://www.hrw.org/news/2019/10/07/charting-progress-mirziyoyevs-uzbekistan

                [80] Vladimir Rozanskij, Another woman sets herself on fire to save her home, AsiaNews.it, February 2020, http://asianews.it/news-en/Another-woman-sets-herself-on-fire-to-save-her-home-49359.html

                [81] Fergane.News, A resident of Kashkadarya set herself on fire in protest against the demolition of her house, February 2020, https://fergana.ru/news/115308/

                [82] Fergana.News, Uzbek Justice Ministry hints at new wave of illegal buildings demolitions, February 2020, https://en.fergana.ru/news/115498/

                [83]ACCA, Uzbekistan: no elements of crime were found in kidnapping and torture of blogger, February 2020, https://acca.media/en/uzbekistan-no-elements-of-crime-were-found-in-kidnapping-and-torture-of-blogger/; JfJ, Attacks on journalists, bloggers and media workers in the Central Asia and Azerbaijan, 2017-2019, https://jfj.fund/wp-content/uploads/2020/04/Joint-CA-report-ENG.pdf

                [84] Eurasianet, Uzbekistan: Tree-lovers score win in battle against developers, February 2020, https://eurasianet.org/uzbekistan-tree-lovers-score-win-in-battle-against-developers

                [85] The Propsiska system was in fact strengthened in the post-Soviet period over its predecessor so that as of 1999 it became almost impossible for outsiders to gain residency in Tashkent.

                [86] William Seitz, Free Movement and Affordable Housing: Public Preferences for Reform in Uzbekistan, The World Bank, January 2020, http://documents.worldbank.org/curated/en/595891578495293475/pdf/Free-Movement-and-Affordable-Housing-Public-Preferences-for-Reform-in-Uzbekistan.pdf

                [87] Umida Hashimova, The Unattainable Uzbek Propiska, The Diplomat, December 2018, https://thediplomat.com/2018/12/the-unattainable-uzbek-propiska/; Kun.uz, Permanent registration: income or income? What about human rights? December 2018, https://kun.uz/news/2018/12/02/doimij-propiska-takikmi-eki-daromad-inson-ukuklarici

                [88] Eurasianet, Uzbekistan: Planned Propiska changes slammed by public, March 2020, https://eurasianet.org/uzbekistan-planned-propiska-changes-slammed-by-public; Fergana.News, Uzbek draft law proposes abolition of “Propiska”system, April 2020, https://en.fergana.ru/news/116825/; Resolution of the Cabinet of Ministers of The Republic of Uzbekistan, On further simplification of the procedure for permanent registration and registration of citizens of the Republic of Uzbekistan in the city of Tashkent and Tashkent region, ID-15922, Regulation.gov.uz, March 2020, https://regulation.gov.uz/uz/document/15922

                [89] William Seitz, Free Movement and Affordable Housing Public Preferences for Reform in Uzbekistan,  The World Bank, January 2020, http://documents.worldbank.org/curated/en/595891578495293475/pdf/Free-Movement-and-Affordable-Housing-Public-Preferences-for-Reform-in-Uzbekistan.pdf; Catherine Putz, William Seitz on Uzbekistan’s Propiska Problem, The Diplomat, February 2020, https://thediplomat.com/2020/02/william-seitz-on-uzbekistans-propiska-problem/

                [90] GOV.UK, Guidance: Community Infrastructure Levy, June 2014 (updated September 2019), https://www.gov.uk/guidance/community-infrastructure-levy; LGA, S106 obligations overview, https://www.local.gov.uk/pas/pas-topics/infrastructure/s106-obligations-overview

                [91] As Seitz notes 5 million, predominantly urban, homes previously owned by the State Housing Fund were privatised in the 1991-93 period in the wake of the collapse of the Soviet Union.

                [92] Both Seitz figure 4 and using more recent figures for comparator cities from: Wendell Cox, Demographia International Housing Affordability Survey Executive Summary, January 2019, New Geography, https://www.newgeography.com/content/006201-15th-annual-demographia-international-housing-affordability-survey-2019

                [93] Services that could be delivered by either the private sector or using cooperative or local authority led models.

                [94] Deniz Kandiyoti, Invisible To the World? The Dynamics of Forced Child Labour in the Cotton Sector of Uzbekistan, SOAS, https://www.soas.ac.uk/cccac/events/cotton-sector-in-central-asia-2005/file49842.pdf

                [95] Ibid.

                [96] ILO, Third-party monitoring of child labour and forced labour during the 2019 cotton harvest in Uzbekistan, 2020, https://www.ilo.org/wcmsp5/groups/public/—ed_norm/—ipec/documents/publication/wcms_735873.pdf

                [97] Ibrat Safo and William Kremer, Doctors and nurses forced to pick cotton, BBC News, October 2012, https://www.bbc.co.uk/news/magazine-19931639; Cotton Campaign, Pick All the Cotton: Update on Uzbekistan’s Use of Forced Child Labour in 2009 Harvest, December 2009, http://www.cottoncampaign.org/uploads/3/9/4/7/39474145/uzbekcottonfall09update.pdf

                [98] ILO, Third Party Monitoring on Child and Forced Labour in Uzbekistan, https://www.ilo.org/moscow/projects/WCMS_704979/lang–en/index.htm

                [99] ILO, Third-party monitoring of child labour and forced labour during the 2019 cotton harvest in Uzbekistan, 2020, https://www.ilo.org/wcmsp5/groups/public/—ed_norm/—ipec/documents/publication/wcms_735873.pdf

                [100] Jonas Astrup, Twitter Post, Twitter, September 2019, https://twitter.com/AstrupILO/status/1177644244414210049?s=20

                [101] It is worth noting that in the essay by Lynn Schweisfurth of the Uzbek Forum she notes some scepticism that the ILO’s data is fully capturing the scale of the continuing problems. However given the lack of other hard data, the detailed work that has gone into the ILO’s process and the fact that its figures are comparable year on year they provide the best place to start when examining the overall trends in the reduction of forced labour.

                [102] Uzbek Forum for Human Rights, Cotton Harvest in Uzbekistan – 2019, March 2020, https://www.uzbekforum.org/cotton-harvest-in-uzbekistan-2019/

                [103] Uzbek Forum for Human Rights, The accountability gap: Are Uzbek bank officials really organizing nationwide forced labor?, February 2020, https://www.uzbekforum.org/the-accountability-gap-are-uzbek-bank-officials-really-organizing-nationwide-forced-labor/

                [104] Uzbek Forum for Human Rights, Cotton clusters and the despair of Uzbek farmers: land confiscations , blank contracts and failed payments, April 2020, https://www.uzbekforum.org/cotton-clusters-and-the-despair-of-uzbek-farmers-land-confiscations-blank-contracts-and-failed-payments/

                [105] Eurasianet, Uzbekistan scraps cotton state-order system, March 2020, https://eurasianet.org/uzbekistan-scraps-cotton-state-order-system; RFE/RL, Presidential Decree: The cotton-growing schedule and its purchase price will be abolished, March 2020, https://www.ozodlik.org/a/%D0%BF%D0%B0%D1%85%D1%82%D0%B0-%D1%80%D0%B5%D0%B6%D0%B0-/30472124.html

                [106] From conversations with international officials and cotton campaigners see also: Kun.uz, Jamshid Khobzhaev called the abolition of state orders for cotton and grain a turning point in the life of 60% of the population, February 2020, https://kun.uz/ru/72675268

                [107] Centre 1, Shukhrat Ganiev: five reasons to cancel the boycott of Uzbek cotton, May 2019, https://centre1.com/uzbekistan/shuhrat-ganiev-pyat-prichin-otmenit-bojkot-uzbekskogo-hlopka/?fbclid=IwAR18Mz_pVf06RzrfDUk_JGKLfl23Sp5ngVJ0ymPUTOdxLfvXB986d86Gtng

                [108] Ministry of Employment and Labor Relations of the Republic of Uzbekistan, Open letter to Cotton Campaign Coalition of removing the Uzbek Cotton Pledge, April 2020, https://mehnat.uz/en/news/open-letter-to-cotton-campaign-coalition-on-removing-the-uzbek-cotton-pledge

                [109] Julian K. Hughes and Nate Herman, It’s Not Time to End the Uzbek Cotton Boycott Yet, Foreign Policy May 2020, https://foreignpolicy.com/2020/05/28/uzbek-international-cotton-boycott/

                [110] No relation of the controversial Fergana Governor.

                [111] hNavbahor Imamova, Twitter Post, Twitter, April 2020, https://twitter.com/Navbahor/status/1250766680936062977?s=20

                [112] This framing is that of the editor. For the suggested criteria for lifting the boycott being put forward by the Cotton Campaign see the article in the collection by Lynn Schweisfurth.

                [113] Ishita Petkar and Lynn Schweisfurth, Can communities lead their own development in places where civil society is severly restricted? Development banks think so, Medium, April 2020, https://medium.com/@accountability/can-communities-lead-their-own-development-in-places-where-civil-society-is-severely-restricted-ee436a24e5dd

                [114] Mehribon Bekieva and Ozodlik, Hundreds of residents of Andijan closed for quarantine brought on a clean-up day to Mirziyayev’s arrival, Ozodlik, April 2020, https://rus.ozodlik.org/a/30521984.html

                [115] RSF, Ranking 2020, https://rsf.org/en/ranking; RSF, Ranking 2015, https://rsf.org/en/ranking/2015; The higher the Global Score in the ranking the worse the situation.

                [116] IIWPR Central Asia, Uzbekistan: A Small Dose of Media Freedom, IWPR, June 2019, https://iwpr.net/global-voices/uzbekistan-small-dose-media-freedom

                [117] RFE/RL’s Uzbek Service, Independent Uzbek Journalist Released After Nine Years in Prison, RFE/RL, October 2017, https://www.rferl.org/a/uzbekistan-journalist-abdurahmonov-released/28775300.html; ACCA, In Uzbekistan, journalist spent almost 20 years in prison, April 2020, https://acca.media/en/in-uzbekistan-journalist-spent-almost-20-years-in-prison/; CPJ, Uzbekistan releases remaning jailed journalists, May 2018, https://cpj.org/2018/05/uzbekistan-releases-remaining-jailed-journalists.php; Though the use of administrative detention continues and in the Olloshukurova case forced psychiatric detention was used instead.

                [118] Fergana.News, An official detaining a Ferghana journalist lost his job, April 2020, https://fergana.ru/news/117451/

                [119] The UNNA claimed that Sodiqova had resigned voluntarily, a claim she denied: BBC News, Uzbekistan: Why did journalist Anora Sodiqova resign? Uzbekistan, May 2020, https://www.bbc.com/uzbek/world-52617818; Navbahor Imamova, Twitter Post, Twitter, May 2020, https://twitter.com/Navbahor/status/1258823920326762501

                [120] Malik Mansur, Uzbekistan Orders Article on Abuse to Be Deleted, VOA, April 2020, https://www.voanews.com/press-freedom/uzbekistan-orders-article-abuse-be-deleted; Irina Matvienko, Twitter Post, Twitter, March 2020, https://twitter.com/iammatvienko/status/1243571039315136515; Reader Stories, …mother said that I was spoiled, and that boy was not to blame (when I was 3 years old, he was 12 years old)…., NeMolchi, February 2020, https://nemolchi.uz/2020/02/19/mat-skazala-chto-jeto-ja-isporchennaja-a-tot-malchik-ne-vinovat-kogda-mne-bylo-3-goda-emu-bylo-let-12/

                [121]Public Fund for Support and Development of National Mass Media, https://t.me/massmediauz/87

                [122] Currently the legislation reads Administrative Code, article 40: Slander i.e. that is, the dissemination of deliberately false fabrications, disgracing another person — entails the imposition of a fine of twenty to sixty basic calculated values; Code of the Republic of Uzbekistan on Administrative Responsibility, Section One, General, Lex.UZ, September 1994, https://lex.uz/ru/docs/97661?query=%D0%BA%D0%BB%D0%B5%D0%B2%D0%B5%D1%82%D0%B0;  Criminal code, article 139: Slander

                Slander, i.e. the distribution of deliberately false fabrications, dishonoring another person, committed after the application of administrative penalties for the same actions, shall be punishable by a fine of up to two hundred basic calculation units or by compulsory community service up to three hundred hours or by correctional labour up to two years. The information in the January draft legislation was here: ACCA, In Uzbekistan, prison sentence for slander and insult will be replaced by a fine, January 2020, https://acca.media/en/in-uzbekistan-prison-sentence-for-slander-and-insult-will-be-replaced-by-a-fine/; Criminal Code of the Republic of Uzbekistan, A Common Part, Lex.UZ, September 1994, https://lex.uz/ru/docs/111457?query=%D0%BA%D0%BB%D0%B5%D0%B2%D0%B5%D1%82%D0%B0#160360

                [123] Article 19, Uzbekistan: Law on Mass Media, https://www.article19.org/resources/uzbekistan-law-on-mass-media/; Article 19, Uzbekistan: Law on the Protection of Professional Activity of Journalists, May 2019, https://www.article19.org/resources/uzbekistan-law-on-the-protection-of-professional-activity-of-journalists/

                [124] For some recent examples see: Amnesty International, Blogging in Uzbekistan: welcoming tourism, silencing criticism, June 2020, https://www.amnesty.org/en/latest/campaigns/2020/06/blogging-in-uzbekistan-welcoming-tourism-silencing-criticism/

                [125] Uzbek Forum for Human Rights, Home of poet and journalist Mahmud Rajanbov raided by police, May 2019, https://www.uzbekforum.org/home-of-poet-and-journalist-mahmud-rajabov-raided-by-police/; Cotton Campaign, Uzbekistan: Amidst reform effort, journalists and activists face criminal charges, arbitrary detention, forced psychiatric treatment, International Labor Rights Forum, October 2019, https://laborrights.org/releases/uzbekistan-amidst-reform-effort-journalists-and-activists-face-criminal-charges-arbitrary; RFE/RL’s Uzbek Service, Uzbek Poet Gets Suspended Prison Term For Importing ‘Banned’ Books, RFE/RL, October 2019, https://www.rferl.org/a/banned-books-uzbekistan/30223844.html

                [126] RFE/RL’s Uzbek Service, Blogger Flees Uzbekistan After Spending Weeks in Involuntary Psychiatric Care, RFE/RL, January 2020, https://www.rferl.org/a/blogger-flees-uzbekistan-after-spending-weeks-in-involuntary-psychiatric-care/30387814.html

                [127]Ozodlik, Khorezm-based journalist Davlatnazar Ruzmetov was detained at a police station for five hours, Ozodlik, October 2019, https://www.ozodlik.org/a/%D1%9E%D0%B7%D0%B1%D0%B5%D0%BA%D0%B8%D1%81%D1%82%D0%BE%D0%BD/30200563.html; All three had been previously involved in monitoring and exposing the issue of forced labour in Uzbekistan: Mehribon Bekieva and Ozodlik, In Khorezm, a car knocked to death a journalist Davlatnazar Ruzmetov, who was under pressure from the authorities, Ozodlik, November 2019, https://rus.ozodlik.org/a/30443935.html, https://rus.ozodlik.org/a/30258000.html

                [128] Catherine Putz, Conservative Religious Bloggers Detained in Uzbekistan, The Diplomat, September 2018, https://thediplomat.com/2018/09/conservative-religious-bloggers-detained-in-uzbekistan/

                [129] Navbahor Imamova, Twitter Post, Twitter, March 2020, https://twitter.com/Navbahor/status/1240657246092234752?s=20

                [130] Agency of Information and Mass Communications under the Administration of the President of the Republic of Uzbekistan, Provisions, https://aoka.uz/en/agency/provisions

                [131] Gazeta.uz, “We believe in freedom of speech and its power” – Saida Mirziyoyeva, February 2020, https://www.gazeta.uz/ru/2020/02/02/saida-mirziyoyeva/

                [132] Navbahor Imamova, Twitter Post, Twitter, June 2020, https://twitter.com/Navbahor/status/1276698187240218624

                [133] Eurasianet, Uzbek Authorities Crack Down on Another Foreign NGO in Tashkent, September 2004, https://eurasianet.org/uzbek-authorities-crack-down-on-another-foreign-ngo-in-tashkent; RSF, Uzbek authorities shut down international organization Internews, January 2016, https://rsf.org/en/news/uzbek-authorities-shut-down-international-organization-internews; The New Humanitarian, New registration procedure for international NGOs, January 2004, https://www.thenewhumanitarian.org/news/2004/01/29/new-registration-procedure-international-ngos; Office for Communications, Uzbek Government Forces Closures of Local Soros Foundation, Open Society Foundations, April 2004, https://www.opensocietyfoundations.org/newsroom/uzbek-government-forces-closure-local-soros-foundation

                [134] Relief Web, Uzbekistan: Government closes another American NGO, May 2006, https://reliefweb.int/report/uzbekistan/uzbekistan-government-closes-another-american-ngo

                [135] Unions website: http://unions.uz/l; YukSalish, NGOs and volunteers on one web site, March 2020, https://yumh.uz/ru/news_detail/172

                [136] Oonagh Gay, Quangos, UK Parliament, 2010, https://www.parliament.uk/documents/commons/lib/research/key_issues/Key-Issues-Quangos.pdf

                [137] Gazeta.uz, Maidan paranoia, January 2020, https://www.gazeta.uz/ru/2020/01/31/ngos/

                [138] See the Exporting Repression Project.

                [139] Steve Swerdlow, Twitter Post, Twitter, February 2020, https://twitter.com/steveswerdlow/status/1223468776974245888?s=11; RFE/RL’s Uzbek Service, Uzbek Justice Ministry Registers Prisoners’ Rights Group, U.S. – Based NGO, RFE/RL, March 2020, https://www.rferl.org/a/uzbek-justice-ministry-registers-prisoners-rights-group-u-s–based-ngo/30484147.html

                [140] Uzbek Forum for Human Rights, Failure to Register – Please Submit Again: Uzbek Human Rights NGO Rejected Once More, April 2020, https://www.uzbekforum.org/failure-to-register-please-submit-again-uzbek-human-rights-ngo-rejected-once-more/; Uzbek Forum for Human Rights, Tricks, Threats and Deception: Registering an NGO in Uzbekistan, March 2020, http://uzbekgermanforum.org/tricks-threats-and-deception-registering-an-ngo-in-uzbekistan/

                [141] Ozodlik, Under the President of Uzbekistan, a Public Chamber is being created, April 2020, https://rus.ozodlik.org/a/30560581.html

                [142] HRW, Uzbekistan: Two Brutal Deaths in Custody, August 2002, https://www.hrw.org/news/2002/08/09/uzbekistan-two-brutal-deaths-custody

                [143] HRW, Charting Progress in Mirziyoyev’s Uzbekistan, October 2019, https://www.hrw.org/news/2019/10/07/charting-progress-mirziyoyevs-uzbekistan

                [144] Eurasianet, Uzbekistan: Scholar imprisoned for espionage absolved and released, September 2019, https://eurasianet.org/uzbekistan-scholar-imprisoned-for-espionage-absolved-and-released

                [145] HRW, Charting Progress in Mirziyoyev’s Uzbekistan, October 2019, https://www.hrw.org/news/2019/10/07/charting-progress-mirziyoyevs-uzbekistan

                [146] RFE/RL’s Uzbek Service, Uzbek President’s Decree Says Evidence Obtained Though Torture Inadmissible, RFE/RL, December 2017, https://www.rferl.org/a/uzbekistan-presidential-decree-evidence-from-torture-inadmissible/28890570.html

                [147] Mansur Mirovalev, Uzbekistan closes infamous prison, but experts question motive, Al Jazeera, August 2019, https://www.aljazeera.com/indepth/features/uzbekistan-closes-infamous-prison-experts-question-motive-190811101338923.html; Farangus Najibullah, Uzbekistan’s ‘House of Torture’, RFE/RL, August 2012, https://www.rferl.org/a/uzbekistans-house-of-torture/24667200.html

                [148] The editor is grateful for input from Penal Reform International in relation to these issues.

                [149] HRW, Uzbekistan: Torture Widespread, Routine, December 2019, https://www.hrw.org/news/2019/12/09/uzbekistan-torture-widespread-routine

                [150]Will Nicol, A Torture Scandal Is Prompting Scrutiny For Uzbekistan’s Bid To Host The 2027 Asian Cup, Forbes July 2020, https://www.forbes.com/sites/willnicoll/2020/07/03/a-torture-scandal-could-end-uzbekistans-bid-to-host-the-2027-asian-games/#af5aba824786

                [151] NHRC website: http://nhrc.uz/; Ombudsman website: http://ombudsman.uz/

                [152] Navbahor Imamova, Twitter Post, Twitter, May 2020, https://twitter.com/Navbahor/status/1266384893703073794?s=20

                [153] Funding figures provided to the FPC in PDF format.

                [154] HRW, Beyond Samarkand: Can Uzbekistan Turn Its Nascent Reform Efforts into a Clear Break with Its Brutal Past?, March 2019, https://www.hrw.org/news/2019/03/08/beyond-samarkand

                [155] Asian Forum website: https://asianforum.uz/en

                [156] NHRC, Voluntary Obligations of Uzbekistan, http://nhrc.uz/uz/menu/zbekistonning-ihtierij-mazhburijatlari

                [157] Nataliya Vasilyeva, Secret Uzbek court convicts former envoy to UK for treason amid human rights objections, The Telegraph, January 2020, https://www.telegraph.co.uk/news/2020/01/09/secret-uzbek-court-convicts-former-envoy-uk-treason-amid-human/ and Eurasianet, Uzbekistan: Ex-deputy ambassador to UK imprisoned after secret trial, January 2020, https://eurasianet.org/uzbekistan-ex-deputy-ambassador-to-uk-imprisoned-after-secret-trial

                [158] Bruce Pannier and Muhammad Tahir, Majlis Podcast: Spy Games In Uzbekistan, June 2020, RFE/RL,  https://www.rferl.org/a/majlis-podcast-spies-in-uzbekistan/30670139.html

                [159] Amnesty International, Uzbekistan: New Campaign of Phishing and Spyware Attacks Targeting Human Rights Defenders, March 2020, https://www.amnesty.org/en/latest/news/2020/03/uzbekistan-new-campaign-of-phishing-and-spyware-attacks-targeting-human-rights-defenders/

                [160] Umida Hashimova, What Recent Protests in Uzbekistan Really Tell Us, The Diplomat, December 2019, https://thediplomat.com/2019/12/what-recent-protests-in-uzbekistan-really-tell-us/

                [161] OSCE ODIHR, Comments on the draft law on rallies, meetings and demonstrations of the Republic of Uzbekistan, September 2019, https://www.osce.org/odihr/434870?download=true

                [162] Eurasianet, Uzbekistan: Andijan blindness slows transition to era of openness, experts say, May 2020, https://eurasianet.org/uzbekistan-andijan-blindness-slows-transition-to-era-of-openness-experts-say

                [163] KunUz, The National Strategy of Uzbekistan on Human Rights has been approved, June 2020, https://kun.uz/64926322

                [164] Local observers reported extraordinary, but unverified, claims that Tashkent traffic police previously were to required to meet a $100 per day quota for fines and bribes to return to their bosses (before officers took their own cut).

                [165] Eurasianet, Uzbekistan: Police to fit interrogation rooms with recording equipment, June 2020, https://eurasianet.org/uzbekistan-police-to-fit-interrogation-rooms-with-recording-equipment?utm_source=dlvr.it&utm_medium=twitter

                [166] UN OHCHR, Uzbekistan faces crucial challenges for judicial independence, says UN human rights expert, September 2019, https://www.ohchr.org/EN/NewsEvents/Pages/DisplayNews.aspx?NewsID=25056&LangID=E

                [167] From discussions with a well-known legal observer.

                [168] Kun.uz, Shavkat Mirziyoyev sharply criticized prosecutors, August 2017, https://kun.uz/news/2017/08/04/savkat-mirzieev-prokurorlarni-keskin-tankid-kildi; Umida Hashimova, Uzbekistan Makes Serious Cuts to the Prosecutors General’s Office, The Diplomat, March 2019, https://thediplomat.com/2019/03/uzbekistan-makes-serious-cuts-to-the-prosecutor-generals-office/

                [169] Paruz.uz, Forms of activity reports and statistics, January 2020, https://www.paruz.uz/post/otchety-o-deyatelnosti-advokatskih-formirovaniy

                [170] The Tashkent Times, Central office of Madad NGO opens in Tashkent, December 2019, https://tashkenttimes.uz/national/4715-central-office-of-madad-ngo-opens-in-tashkent

                [171] Lee Kyung-sik, “Uzbekistan enters a new decade; great opportunities even deeper”, The Korea Post, February 2020, http://www.koreapost.com/news/articleView.html?idxno=20207

                [172] Supreme Council of Judges of the Republic of Uzbekistan website: http://www.sudyalaroliykengashi.uz/uz UN, Human Rights Council: Visit to Uzbekistan, April 2020, https://undocs.org/A/HRC/44/47/ADD.1

                [173] Believed to be a range of between seven to ten million soms (700-1000 dollars) per month, significantly more than the average wage of 2.21 million soms per month. For information on the latter see The Tashkent Times, Average salary in Uzbekistan at US$ 235, October 2019, https://tashkenttimes.uz/national/4510-average-salary-in-uzbekistan-at-us-235#:~:text=In%20January%2DSeptember%202019%2C%20the,634%2C880%20soums%2C%20US%24%2067.

                [174] United Nations Human Rights, A/HRC/44/47/Add.1, April 2020, https://ap.ohchr.org/Documents/dpage_e.aspx?si=A/HRC/44/47/Add.1

                [175] Central Asia Program, Women of Uzbekistan: Empowered on Paper, Inferior on the Ground, July 2019, https://centralasiaprogram.org/wp-content/uploads/2019/07/Davletova-CAP-Paper-223-July-2019.pdf

                [176] Kun.uz, For the first time in recent years, the Senate has appointed a woman ambassador, June 2020, https://kun.uz/12659391

                [177] Eurasianet, Uzbekistan: Little change in parliament, but more women represented, January 2020, https://eurasianet.org/uzbekistan-little-change-in-parliament-but-more-women-represented

                [178] In discussions with the editor.

                [179] Norma, Admission to Kindergartens – From 3 Years, August 2017, https://www.norma.uz/novoe_v_zakonodatelstve/priem_v_detskie_sady_-_s_3-h_let

                [180] NeMolchi website: https://nemolchi.uz/; NeMolchi Facebook page: https://www.facebook.com/nemolchi.uz/; UNDP Europe and Central Asia, #HearMeToo: Activists in Central Asia break ground in fight against violence, November 2018, https://www.eurasia.undp.org/content/rbec/en/home/stories/hearmetoo-activists-in-central-asia-break-ground-in-fight-agains.html

                [181] See point eight her: OHCHR, Sixth periodic report submitted by Uzbekistan under article 18 of the Convention, due in the 2019, November 2019,http://docstore.ohchr.org/SelfServices/FilesHandler.ashx?enc=6QkG1d%2FPPRiCAqhKb7yhsvglKm%2F71Q4iogAZSMgJYVs60KRy5crJ6kEiuyr%2BMf3kQZOR7xy6os%2FgfVi6U8SWJyPdXstO1OxzL6OUntGaW7CwybNjFCtq%2FK%2FieKSvU65l; CIS-Legislation, Law of the Republic of Uzbekistan, September 2019, https://cis-legislation.com/document.fwx?rgn=118581; UZ Daily, President signs law on the protection of women from harassment, September 2019, https://www.uzdaily.uz/en/post/51593

                [182] ACCA, Law concerning the protection of women in Uzbekistan is inactive for four months, July 2020, https://acca.media/en/law-concerning-the-protection-of-women-in-uzbekistan-is-inactive-for-four-months/

                [183] Nikita Makarenko, Twitter Post, Twitter, October 2019, https://twitter.com/nikmccaren/status/1181076815391137793

                [184] NHRC website: http://nhrc.uz/

                [185] A terrorist group founded by ethnic Uzbeks Tohir Yuldashev and Juma Namangani (Jumaboi Khodjiyev) who participated in the Civil War in Tajikistan and became enmeshed in the conflict in Afghanistan.

                [186] Eurasianet, Uzbekistan: Hizb ut-Tahrir trial a testbed for religious boundaries, May 2018, https://eurasianet.org/uzbekistan-hizb-ut-tahrir-trial-a-testbed-for-religious-boundaries; Galima Bukharbaeva, Uzbek Prison Brutallity, IWPR, https://iwpr.net/global-voices/uzbek-prison-brutality

                [187]Sarah Kendzior, Inventing Akromiya: The Role of Uzbek Propagandists in the Andijon Massacre, Academia, https://www.academia.edu/170210/Inventing_Akromiya_The_Role_of_Uzbek_Propagandists_in_the_Andijon_Massacre; Jeffrey Donovan, Former Uzbek Spy Accuses Government Of Massacres, Seek Asylum, RFE/RL, September 2008, https://www.rferl.org/a/Former_Uzbek_Spy_Seeks_Asylum/1195372.html

                [188] HRW, Charting Progress in Mirziyoyev’s Uzbekistan, October 2019, https://www.hrw.org/news/2019/10/07/charting-progress-mirziyoyevs-uzbekistan; Eurasianet, Uzbekistan: Hizb ut-Tahrir trial a testbed for religious boundaries, May 2018, https://eurasianet.org/uzbekistan-hizb-ut-tahrir-trial-a-testbed-for-religious-boundaries; USCIRF 2020 Annual Report, https://www.uscirf.gov/sites/default/files/USCIRF%202020%20Annual%20Report_Final_42920.pdf

                [189] Kun.uz, Shavkat Mirziyoyev pardoned 258 convicts, May 2020, https://kun.uz/en/news/2020/05/22/shavkat-mirziyoyev-pardoned-258-convicts

                [190] USCIRF 2020 Annual Report, https://www.uscirf.gov/sites/default/files/USCIRF%202020%20Annual%20Report_Final_42920.pdf; Catherine Putz, US Religious Freedom Report Signals Improvements in Uzbekistan, The Diplomat, April 2020, https://thediplomat.com/2020/04/us-religious-freedom-report-signals-improvements-in-uzbekistan/

                [191] Eurasianet, Uzbekistan keeps up heat on marginal Islamic groups, May 2020, https://eurasianet.org/uzbekistan-keeps-up-heat-on-marginal-islamic-groups?utm_source=dlvr.it&utm_medium=twitter

                [192] OHCHR, UN expert welcomes Uzbekistan roadmap to ensure freedom of religion or belief, June 2018, https://www.ohchr.org/en/NewsEvents/Pages/DisplayNews.aspx?NewsID=23179&LangID=E; Mushfig Bayram and Felix Corley, Uzbekistan: When will draft Religion Law be made public?, Forum 18, June 2020, http://www.forum18.org/archive.php?article_id=2576

                [193] The Law of the Republic of Uzbekistan On Freedom of Worship and Religious Organizations (New Versin), https://www2.stetson.edu/~psteeves/relnews/uzbeklaw.html; HRW, Laws and Rules Regulating Religious Attire, 1999, https://www.hrw.org/reports/1999/uzbekistan/uzbek-03.htm

                [194] RFE/RL’s Uzbek Service, Uzbek Teachers Get Tough Assignment: ‘Remove Their Hijabs, But Don’t Hurt Their Feelings’, RFE/RL, October 2019, https://www.rferl.org/a/uzbek-teachers-get-tough-assignment-remove-their-hijabs-but-don-t-hurt-their-feelings-/30208276.html; Eurasianet, Uzbekistan: Supporters of Islamic clothing take battle to court, March 2019, https://eurasianet.org/uzbekistan-supporters-of-islamic-clothing-take-battle-to-court; RFE/RL’s Uzbek Service, Fresh Anti-Beard Campaign Reported In Uzbekistan, RFE/RL, September 2019, https://www.rferl.org/a/fresh-anti-beard-campaign-uzbekistan/30186953.html; RFE/RL’s Uzbek Service, Uzbek Men Reportedly Detained, Forced To Shave Beards, RFE/RL, August 2019, https://www.rferl.org/a/uzbek-men-reportedly-detained-forced-to-shave-beards/30129899.html

                [195] The Supreme Court of the Republic of Uzbekistan, T. About Astanov’s Case, January 2020, http://sud.uz/28-01-2020-8959698959698/; Mushfig Bayram, Uzbekistan: Muslim activist’s sentence imminent?, Forum 18, October 19, http://forum18.org/archive.php?article_id=2513; Sentenced under 244 d) of the Criminal Code for the Production or storage for the purpose of disseminating materials containing ideas of religious extremism, separatism and fundamentalism, calls for pogroms or forced evictions of citizens or aimed at creating panic among the population, as well as production, storage for the purpose of distribution or demonstration of attributes or symbols of religious extremist, terrorist organizations… d) using the media or telecommunications networks, as well as the worldwide information network Internet; Criminal Code of the Republic of Uzbekistan, A Common Part, September 1994, Lex.UZ, For the full criminal code see https://lex.uz/docs/111457

                [196] RFE/RL’s Uzbek Service, Uzbek Governor In Hot Water After ‘Ugly Beard,’ Hijab Remarks, RFE/RL, September 2019, https://www.rferl.org/a/uzbek-governor-in-hot-water-after-ugly-beard-hijab-remarks/30191875.html

                [197] Mushfig Bayram, Uzbekistan: Obstacle, pressure, bribe demands obstruct legal status applications, Forum 18, December 2019, http://www.forum18.org/archive.php?article_id=2527

                [198] Mushfig Bayram, Uzbekistan: Haj pilgrims face state control, bribery, exit ban lists, Forum 18, November 2019, http://www.forum18.org/archive.php?article_id=2520

                [199] Mushfig Bayram, Uzbekistan: Despite coronavirus lockdown officials continue literature raids, Forum 18, April 2020, http://www.forum18.org/archive.php?article_id=2564

                [200] Criminal Code of the Republic of Uzbekistan, http://www.legislationline.org/download/action/download/id/1712/file/a45cbf3cc66c17f04420786aa164.htm/preview

                [201] Reuters, Anything you want – except gay rights, Uzbekistan tells U.N., May 2018, https://www.reuters.com/article/us-uzbekistan-rights/anything-you-want-except-gay-rights-uzbekistan-tells-u-n-idUSKCN1IO2OA

                [202] Darina Solod, In Uzbekistan, homosexuality is illegal. Here’s what LGBT life is like there, open Democracy, February 2020, https://www.opendemocracy.net/en/odr/uzbekistan-homosexuality-illegal-heres-what-lgbt-life/; Global Voices, In Uzbekistan, where homosexuality is illegal, LGBTQ+ people must hide to survive, November 2019, https://globalvoices.org/2019/11/27/in-uzbekistan-where-homosexuality-is-illegal-lgbtq-people-must-hide-to-survive/; ADC Memorial, Turkmenistan and Uzbekistan: Criminal Prosecution for Consensual Same-Sex Relationships Between Men, https://adcmemorial.org/en/publications/turkmenistan-and-uzbekistan-criminal-prosecution-for-consensual-same-sex-relationships-between-men/

                [203] RFE/RL’s Uzbek Service, Murder In Tashkent: Killing of Gay Man Spotlights Plight Of Uzbek LGBT Community, RFE/RL, September 2019, https://www.rferl.org/a/killing-of-gay-man-spotlights-plight-of-uzbek-lgbt-community/30167271.html; Umberto Bacchi, Gay man’s murder raises questions over Uzbek human rights reforms, Thomson Reuters Foundation News, September 2019, https://news.trust.org/item/20190927144443-n71k8/; Steve Swerdlow, Twitter Post, Twitter, September 2019, https://twitter.com/steveswerdlow/status/1172600370046164998?s=11

                [204] tashGangs Telegram channel, https://telegram.me/tashGangs; Egor Petrov and Ekaterina Kazachenko, No one will hide behind a rainbow (18+), September 2019, https://fergana.agency/articles/110271/?fbclid=IwAR2MvDor2SZgsvA59WeR4ApUaTx9ugHyaZF0CfCv6Ar2Qps7PBHeXNaOKXw

                [205] RFE/RL’s Uzbek Service, Murder In Tashkent: Killing Of Gay Man Spotlights Plight of Uzbek LGBT Community, RFE/RL, September 2019, https://www.rferl.org/a/killing-of-gay-man-spotlights-plight-of-uzbek-lgbt-community/30167271.html

                [206] For example, this bizarre article argues for the need to maintain social taboos on discussing LGBTQ issues for fear of moving the Overton Window, arguing that if ‘a person succumbs to this hobby (homosexuality), he will lose such spiritual qualities as a sense of patriotism, the instinct of self-preservation and self-defense’. Re:post, Analyst from UzA announces introduction of homosexuality ideas in Uzbekistan through Overton’s Window, October 2019, https://repost.uz/overtona-net

                [207] For more on Dilmurad’s work on disability rights please see his website here: https://dilmurad.me/op-eds/

                [208] Ozodlik, On the border between Uzbekistan and Tajikistan is expected to open another border post, December 2019, https://rus.ozodlik.org/a/30346875.html

                [209] Muso Bobohozhiev, As a result of the conflict, about 175 people were injured on the Uzbek-Kyrgyz border on both sides, Asia-Plus, June 2020, https://www.asiaplustj.info/ru/news/tajikistan/incidents/20200601/v-rezultate-konflikta-na-uzbeksko-kirgizskoi-granitsi-raneni-okolo-175-chelovek-s-dvuh-storon

                [210] Bek Khoshimov, Twitter Post, Twitter, December 2019, https://twitter.com/bkhoshim/status/1201012305502330881?s=20; Eurasianet, Uzbekistan befuddled by Eurasian Economic Union tug of war, November 2019, https://eurasianet.org/uzbekistan-befuddled-by-eurasian-economic-union-tug-of-war

                [211] Luca Anceschi, Twitter Post, Twitter, October 2019, https://twitter.com/kate_mallinson1/status/1179688356143386624?s=11

                [212] Muhammad Tahir and Bruce Pannier, Majlis Podcast: Kazakhstan, Kyrgyzstan Show Dissatisfaction With Eurasian Economic Union, RFE/RL, May 2020, https://www.rferl.org/amp/majlis-podcast-kazakhstan-kyrgyzstan-show-dissatisfaction-with-eurasian-economic-union/30637145.html#click=https://t.co/6t20eGQstP

                [213] Shukhrat Babadzhanov and Ozodlik, An employee of the Russian oil company Lukoil called the Uzbek workers “a crowd of rams” (video), Ozodlik, November 2019, https://rus.ozodlik.org/a/30265561.html; Eurasianet, Uzbekistan bristles at Russia wading into language law debate, May 2020, https://eurasianet.org/uzbekistan-bristles-at-russia-wading-into-language-law-debate?utm_source=dlvr.it&utm_medium=twitter

                [214] Elliot Watson, Russia losing ground in Central Asia as key rival pumps in cash, GlobalMarkets, May 2019, https://www.globalcapital.com/article/b1f9mj5gd4t5kb/russia-losing-ground-in-central-asia-as-key-rival-pumps-in-cash

                [215] Asia Bound, Mapping China’s Health Silk Road, Council on Foreign Relations, March 2020, https://www.cfr.org/blog/mapping-chinas-health-silk-road; EIAS, “The Health Silk Road”: Implications for the EU under Covid-19, April 2020, https://www.eias.org/news/the-health-silk-road-implications-for-the-eu-under-covid-19/

                [216] Reid Standish, China’s Central Asian Plans Are Unnerving Moscow, Foreign Policy, December 2019, https://foreignpolicy.com/2019/12/23/china-russia-central-asia-competition/

                [217] China.org.cn, Chinese, Uzbek FMs hold talks on ties, August 2019, http://www.china.org.cn/world/2019-08/20/content_75117215.htm; Mansur Mirovalev, Why are Central Asian countries so quiet on Uighur persecution?, Al Jazeera, February 2020, https://www.aljazeera.com/indepth/features/central-asian-countries-quiet-uighur-persecution-200224184747697.html; The Tashkent Times, Uzbekistan joins countries backing China’s Xinjiang policy, July 2019, https://tashkenttimes.uz/world/4212-uzbekistan-joins-countries-backing-china-s-xinjiang-policy; Joanna Lillis, Twitter Post, Twitter, November 2019, https://twitter.com/joannalillis/status/1190258761094569984?s=11

                [218] Several EU member states but also Switzerland remains a major outlet for Uzbek Gold; FDFA, Bilateral relations Switzerland – Uzbekistan, https://www.dfae.admin.ch/eda/en/fdfa/representations-and-travel-advice/uzbekistan/switzerland-uzbekistan.html; OEC, Uzbekistan, https://oec.world/en/profile/country/uzb/; For information about the growing relations between Italy and Uzbekistan see: UZ Daily, Prospects for cooperation with the Confederation of Industry of Italy discussed, May 2020, http://www.uzdaily.com/en/post/57413; Davide Cancarini, Italy and Central Asia, a ‘proxy friendship’ or a serious foreign policy commitment?, FPC, March 2020, https://fpc.org.uk/italy-and-central-asia-a-proxy-friendship-or-a-serious-foreign-policy-commitment/

                [219] EEAS, New EU Strategy on Central Asia, May 2019, https://eeas.europa.eu/headquarters/headquarters-homepage_en/62412/New%20EU%20Strategy%20on%20Central%20Asia; U.S. Department of State, United States Strategy for Central Asia 2019-2025: Advancing Sovereignty and Economic Prosperity (Overview), February 2020, https://www.state.gov/united-states-strategy-for-central-asia-2019-2025-advancing-sovereignty-and-economic-prosperity/

                [220] Eurasianet, U.S. experiments with three-way dialogue with Uzbekistan, Afghanistan, May 2020, https://eurasianet.org/us-experiments-with-three-way-dialogue-with-uzbekistan-afghanistan

                [221] Hurriyet Daily News, Turkey, Uzbekistan aim to boost bilateral trade to %5 bln, February 2020, https://www.hurriyetdailynews.com/turkey-uzbekistan-aim-to-boost-bilateral-trade-to-5-bln-152238

                [222] UK/Uzbekistan: Partnership and Cooperation Agreement [CS Uzbekistan No.1/2019], https://www.gov.uk/government/publications/ukuzbekistan-partnership-and-cooperation-agreement-cs-uzbekistan-no12019

                [223] Eurasian Inventor, About, https://www.eurasianinvestor.com/about; Ownership of the copyright for Eurasian Investor belongs to CCI Ltd (Corporate Communications International Ltd) whose director Constantine Bridgeman was listed as CEO of Trinity Events and Eurasian Investor is listed a media brand of Trinity Events Group (home to a number of event brands including Adam Smith Conferences); Trinity Events Group website: http://trinity-events.com/en/;  UZ Invest Forum, A Major Two-Day Conference, Uzbekistan: One of world’s most promising economies, http://www.uzinvestforum.com/

                [224] Matthew Fisher and Robert Garden, Perspectives: Uzbekistan internationalizes legal landscape to entice foreign investors, November 2019, https://eurasianet.org/perspectives-uzbekistan-internationalizes-legal-landscape-to-entice-foreign-investors

                [225] MDIS Tashkent, Accounting and Finance, http://www.mdis.uz/Undergraduate_Programmes/Accounting_and_Finance

                [226] Shokhruz Samadov, Twitter Post, Twitter, October 2019, https://twitter.com/ShokhruzS/status/1189166382551830529/photo/1

                [227] Figures according to Cambridge Assessments.

                [228] Nikita Makarenko, Twitter Post, Twitter, March 2020, https://twitter.com/nikmccaren/status/1240360400987795461?s=11

                [229] Grata International, Uzbekistan has announced the quarantine regime, March 2020, https://gratanet.com/news/uzbekistan-has-announced-the-quarantine-regime

                [230] Umida Hashimova, Uzbekistan Adopts Strict Regulations To Fight COVID-19, The Diplomat, April 2020, https://thediplomat.com/2020/04/uzbekistan-adopts-strict-regulations-to-fight-covid-19/

                [231] Gazeta.uz, Construction at large facilities will resume, April 2020, https://www.gazeta.uz/ru/2020/04/14/%D1%81onstr/; AsiaTerra, In Uzbekistan, during the period of “self-isolation” allowed to build large facilities, April 2020, http://www.asiaterra.info/news/v-uzbekistane-v-period-samoizolyatsii-razreshili-stroit-krupnye-ob-ekty?fbclid=IwAR2jRhU84pwJ7sv8PYFp-ZJL2d0VUVdBwUV5y0nkzzaXBI3gGl2CnYrgezY

                [232] Javlon Vakhabov, Twitter Post, Twitter, April 2020, https://twitter.com/JavlonVakhabov/status/1255909452512931840?s=20

                [233] Xinhua, Uzbekistan eases COVID-19 restrictions, Asia & Pacific, May 2020, http://www.xinhuanet.com/english/asiapacific/2020-05/07/c_139038018.htm; Reuters, Uzbekistan extends duration of coronavirus curbs, but eases some, May 2020, https://uk.reuters.com/article/uk-health-coronavirus-uzbekistan/uzbekistan-extends-duration-of-coronavirus-curbs-but-eases-some-idUKKBN23609G; Almaz Kumenov and Ayzirek Imanaliyeva, Kazakhs, Kyrgyz, Uzbeks cautiously, anxiously, eye return to familiar patterns, Eurasianet, May 2020, https://eurasianet.org/kazakhs-kyrgyz-uzbeks-cautiously-anxiously-eye-return-to-familiar-patterns

                [234] Mena FN, Uzbekistan to resume international flights, domestic train services soon, June 2020, https://menafn.com/1100323425/Uzbekistan-to-resume-international-flights-domestic-train-services-soon

                [235] Development Strategy Center and CERR, Information on measures to combat the effects of coronavirus in Uzbekistan, May 2020, https://strategy.uz/index.php?news=935

                [236] Information via Telegram Channel @koronavirusinfouz; Reuters, Uzbekistan extends duration of coronavirus curbs, but eases some, May 2020, https://uk.reuters.com/article/uk-health-coronavirus-uzbekistan/uzbekistan-extends-duration-of-coronavirus-curbs-but-eases-some-idUKKBN23609G; BBC News, Coronavirus UK map: How many confirmed cases are there in your area?, (continuously updated), https://www.bbc.co.uk/news/uk-51768274

                [237] Radio Ozodlik, Tashkent teachers used as “trolls” praising Mirziyayev’s quarantine policy, Ozodlik, April 2020, https://rus.ozodlik.org/a/30577701.html

                [238] Ria.ru, Uzbekistan criminalizes fakes about COVID-19, March 2020, https://ria.ru/20200326/1569193853.html; HRW, Central Asia: Respect Rights in Covid-19 Response, April 2020, https://www.hrw.org/news/2020/04/23/central-asia-respect-rights-covid-19-responses

                [239] Navbahor Imamova, Twitter Post, Twitter, May 2020, https://twitter.com/Navbahor/status/1266209297630978048?s=20; Navbahor Imamova, Twitter Post, Twitter, May 2020, https://twitter.com/Navbahor/status/1266242126448189444?s=20

                [240] Podrobno.uz, It is estimated that Uzbekistan could receive about $ 38 million in fines during quarantine. Ahead, at least three more weeks of self-isolation, April 2020, https://podrobno.uz/cat/obchestvo/uzbekistan-zarabotal-na-shtrafakh-vo-vremya-karantina-poryadka-38-millionov-dollarov-vperedi-minimum/

                [241] Uzbek Forum for Human Rights, Human Rights Activists Isolated for 14 Days After Monitoring Cotton Fields, June 2020, https://www.uzbekforum.org/human-rights-activists-isolated-for-14-days-after-monitoring-cotton-fields/

                [242] See the essay in this collection by Eldor Tulyakov

                [243] Eurasianet, Uzbekistan: President nixes helicopter money idea, appeals to business community, April 2020, https://eurasianet.org/uzbekistan-president-nixes-helicopter-money-idea-appeals-to-business-community; Irina Matvienko, Facebook Post, Facebook, April 2020, https://www.facebook.com/100001488784857/posts/3009477632445167/?d=n

                [244] Kindness/Freedom, The campaign to forcibly transfer money to the fund initiated by the President will intensify, Ozodlik, April 2020, https://www.ozodlik.mobi/a/mirziyoyev-saxovat-xayriya-majburiylik/30581316.html

                [245] Ibid.; Bruce Pannier, Crony Charities Spring Up in Kazakhstan, Uzbekistan Amid COVID-19 Crisis, RFE/RL, May 2020, https://www.rferl.org/a/crony-charities-spring-up-in-kazakhstan-uzbekistan-amid-covid-19-crisis/30588640.html

                [246] Office of the Chief Economist, Fighting COVID-19, Europe and Central Asia Economic Update, World Bank Group, Spring 2020, https://openknowledge.worldbank.org/bitstream/handle/10986/33476/9781464815645.pdf?sequence=5

                [247] Alisher Ruziohunov, Twitter Post, Twitter, May 2020, https://twitter.com/ARuziohunov/status/1262420778127163393?s=20; bne IntelliNews, Long Read: The Growers – a handful of countries in New Europe are coping with the coronacrisis and are still expanding, May 2020, https://www.intellinews.com/long-read-the-growers-a-handful-of-countries-in-new-europe-are-coping-with-the-coronacrisis-and-are-still-expanding-184035/

                [248] Eurasianet, Uzbekistan shores up food defences as coronavirus rages, April 2020, https://eurasianet.org/uzbekistan-shores-up-food-defenses-as-coronavirus-rages

                [249] Bruce Pannier, Mirziyoyev Steps Up As COVID-19 Crisis Increases Contact Among Central Asian Leaders, RFE/RL, April 2020, https://www.rferl.org/a/mirziyoev-steps-up-as-covid-19-crisis-increases-contact-among-central-asian-leaders/30523898.html

                [250] RFE/RL, Sokh Exclave: Two Decades of Simmering Tension, January 2013, https://www.rferl.org/a/sokh-exclave-two-decades-of-simmering-tension/24817411.html

                [251] Muso Bobohodzhiev, As a result of the confict, about 175 people were injured on the Uzbek-Kyrgyz border on both sides,Asian-Plus, June 2020, https://www.asiaplustj.info/ru/news/tajikistan/incidents/20200601/v-rezultate-konflikta-na-uzbeksko-kirgizskoi-granitsi-raneni-okolo-175-chelovek-s-dvuh-storon;  BBC Uzbek, Sukh: Isn’t Uzbekistan ready to talk to Kyrgyzstan?, June 2020, https://www.bbc.com/uzbek/uzbekistan-52968894

                [252] BBC News, Uzbekistan: Why are the Sukhis dissatisfied with the governor? Uzbekistan (Video), June 2020, https://www.bbc.com/uzbek/uzbekistan-52903225

                [253] Fergana.News, Shavkat Mirziyoyev reminds Uzbeks of a thousand-year neighbourhood with Kyrsgyzstan, June 2020, https://fergana.agency/news/118877/; Podrobno.uz, Mirziyoyev sent business ombudsman for 2 months to Ferghana region to study problems of entrepreneurs, June 2020, https://podrobno.uz/cat/economic/mirziyeev-otpravil-biznes-ombudsmana-na-3-mesyatsa-v-ferganskuyu-oblast-izuchat-problemy-predprinima/; Eurasianet, Uzbekistan pledges huge investments in troubled exclace, June 2020; https://eurasianet.org/uzbekistan-pledges-huge-investments-in-troubled-exclave?utm_medium=twitter&utm_source=dlvr.it

                [254] Hydropower & Dams, Investigations underway following Sardoba dam breach in Uzbekistan, The International Journal on Hydropower & Dams, May 2020, https://www.hydropower-dams.com/news/investigations-underway-following-sardoba-dam-breach-in-uzbekistan/

                [255] BBC Uzbek, Sardoba tragedy: Has the allocated aid money become “familiar”?, June 2020, https://www.bbc.com/uzbek/uzbekistan-53020042 and Mehribon Bekieva, Andijan farmers who did not transfer money to liquidate the consequences of emergencies in the Syrdarya region are threatened with land acquisition, Ozodlik, June 2020, https://rus.ozodlik.org/a/30687634.html

                Footnotes
                  Related Articles

                  Economic reforms in Uzbekistan: Achievements, problems, perspectives

                  Article by Yuliy Yusupov

                  Economic reforms in Uzbekistan: Achievements, problems, perspectives

                  The Uzbek economic model

                  As an independent state, Uzbekistan appeared on the world map in 1991. The country launched reforms that were supposed to create a base for running a market economy. In 1996, however the course of the economy was radically shifted towards intensification of state intervention in the economy and the implementation of an import substitution policy. To accelerate industrial development, the state redistributed huge flows of material, financial, monetary and labour resources through:

                   

                  • Direct allocation of resources, administrative regulation of commodity prices, interest rates and exchange rates;
                  • High taxes and government expenditures;
                  • Restricted access to the official exchange rate which is beneficial for currency buyers (usually two to three times different from the market rate);[1]
                  • Establishment of artificial monopolies by limiting the access to markets for new players and provision of tax, credit and other benefits to certain enterprises or groups of enterprises;
                  • Direct (‘manual’) business management; and
                  • Limitation of imports by tariff and non-tariff barriers.

                   

                  The result was the extremely low level of economic efficiency and economic growth rates, high unemployment and external labour migration, and rampant corruption.

                   

                  Table 1. GDP per capita, in USD, nominal growth[2]

                  1995 2018 Growth 1995 2018 Growth
                  China 610 9771 16,0 Moldova 477 3227 6,8
                  Azerbaijan 397 4721 11,9 Mongolia 632 4122 6,5
                  Vietnam 277 2567 9,3 India 374 2010 5,4
                  Armenia 456 4212 9,2 Belarus 1371 6290 4,6
                  Lithuania 2169 19153 8,8 Russia 2666 11289 4,2
                  Georgia 578 4717 8,2 Tajikistan 214 827 3,9
                  Latvia 2322 17861 7,7 Kyrgyzstan 364 1281 3,5
                  Kazakhstan 1288 9813 7,6 Ukraine 936 3095 3,3
                  Estonia 3131 23266 7,4 Uzbekistan 586 1532 2,6

                   

                  Due to the policies pursued, market reforms were curtailed and market mechanisms were partially replaced by command and administrative regulation. Limited competition, high business costs, and insecurity of property rights and deals hampered the creation of competitive manufacturing and other businesses. The incredibly large benefits and high level of monopolism stimulated corruption, rapid unearned incomes and the export of monetary capital.

                   

                  The artificial cheapening of capital (conversions at the lucrative official exchange rate, cheap loans, and tax exemptions) and expensive labour (due to high payroll taxes) led to utilisation of capital-intensive industries instead of labour-intensive ones, which, amongst other factors, contributed to extremely low employment in the formal sector. As the results of a sociological survey conducted in the summer of 2018 showed (no earlier data is available), with about 18.8 million people employed, employment in the official sector of the economy amounted to 5.3 million people (less than 30 per cent of the workforce), while in the informal sector – also about 5.3 million people (including 1.6 million employed in temporary one-off and seasonal jobs), the number of external labour migrants exceeded 2.6 million people.[3]

                   

                  A very high level of direct government intervention in the economy has been established. The vast majority of large-scale enterprises and financial institutions are state-owned. Many enterprises are controlled by the state through controlling stakes or so-called ‘golden shares’. The scale of state ownership is impossible to estimate due to the lack of respective statistics, but according to some estimates it exceeds 50 per cent of the country’s total production assets. The state also owns more than 80 per cent of all the assets in the banking sector.[4] At the end of 2018, the expenditures of the consolidated budget of Uzbekistan amounted to 35.2 per cent of GDP in 2018, and considering quasi-fiscal expenditures of state enterprises, the volume of state expenditures amounted to no less than 41.2 per cent of GDP. These two figures are one and half to two times higher than similar figures of successfully developing countries with comparable GDP per capita and even higher than analogous figures of some advanced countries in the world (see Figure 1).

                   

                  Figure 1. Revenues of the state budget and extra-budgetary funds to the GDP of individual Asian countries, in percentage, in 2015

                  Source: www.adb.org

                   

                  Time of reforms

                  Uzbekistan’s economy needs fundamental, systemic and consistent reforms and the replacement of the entire system of public institutions. The key task is to create environment for normal operation of effective market mechanisms.

                   

                  Uzbekistan’s economic reforms began after the assumption of power by the new president. The following reforms are most important ones from an economic perspective:

                   

                  • Unification of exchange rates, liberalisation of the foreign exchange market and introduction of conversion for current operations (summer – autumn 2017);
                  • Removal of various administrative barriers to cross border flow of goods and people (primarily with the neighbours of Uzbekistan) and reduction of customs charges (2017-18);
                  • Reforms of banking sector and money circulation (2017-18);
                  • Radical tax reform (2019); and
                  • Reduction of various administrative costs of doing business.

                   

                  Several other important areas have already been outlined for reforms to be launched in 2020: administrative reform, agrarian reform, the restructuring and privatisation of state enterprises, a new stage of banking reform, and more. However, due to the COVID-19 pandemic, the timeframe and scope of these reforms became uncertain.

                   

                  Some of the reforms, both in progress and pending, are described below in more detail.

                   

                  Liberalisation of foreign economic activity

                  Up to 2017, the government of Uzbekistan had been implementing the policy of active protectionism, by limiting imports through the absence of free conversion of the national currency, high customs charges and non-tariff barriers. In addition, there were significant formal and informal barriers to the free movement of people and capital across borders. All of this deprived Uzbekistan of opportunities to fully participate in the international division of labour and to establish competitive industries.

                   

                  As already mentioned, in 2017-18 the government introduced free currency conversion for current transactions, removed a number of administrative barriers to the movement of goods and people and reduced customs charges, which constitute the most important achievements of reforms in Uzbekistan.

                   

                  However, starting from December 2018, under pressure from industry lobbyists, the government started to restore to some extent the import substitution and protectionism policy: earlier reduced customs charges for a certain range of FEACN codes were increased and new non-tariff barriers to import were introduced.[5] However, zero and low customs tariffs for some categories of goods are combined with rather high tariffs for other categories, which allows to keep the average customs tariff approximately at the level comparable to the average tariffs of the Eurasian Economic Union (EAEU) countries. As a result, in industries with high tariffs and non-tariff barriers, conditions are created for monopolisation of markets by particular companies.[6]

                   

                  In connection with the COVID-19 pandemic in the spring of 2020, customs charges on a range of essential goods were abolished, the government plans to reduce customs charges on goods for business as well. There is hope that once the pandemic is over, the tendency of liberalisation of foreign economic activity will continue. The government has announced its desire to join the World Trade Organisation (WTO) as soon as possible. Joining the WTO will inevitably lead to the reduction of many tariff and non-tariff barriers to imports.

                   

                  Reform of Banking Sector

                  Up to 2017, the bank-credit sector used to be one of the most regulated sectors of the Uzbek economy. Banks had no commercial independence, their activities, including the establishment of interest rates, were strictly regulated by the Central Bank and alternative credit institutions had very limited presence. The monetary system was fragmented and tight restrictions on cash circulation were in place, generating different values for different types of money.

                   

                  The deregulation and commercialisation of Uzbekistan’s banking sector have taken place over the recent years. The Central Bank has significantly reorganised its activities in terms of control and regulation of commercial banks, regulation of money circulation and currency market. The banks have become more client-oriented, the cost of the banking services significantly reduced, the quality improved and the range of services expanded. The administrative restrictions on the purchase of currency and cash turnover have been removed.

                   

                  Nevertheless, more than 80 per cent of bank assets are still owned by the state, and the government is actively providing ‘soft’ and ‘bad’ loans (imposed by government agencies) through banks primarily to state enterprises.[7] The credit sector competition is still underdeveloped, new players (both domestic and international) have limited access, and the non-banking sector is represented by only a small number of microfinance institutions and pawnshops.

                   

                  However, the government declares its intention to denationalise the sector, to privatise some part of the assets of state banks, to cease the practice of concessional lending, to increase access of foreign banks to the sector. Several important reforms were planned to be carried out in 2020. However, the coronavirus pandemic is undermining these plans. Preservation of the practice of concessional lending, administrative interference in the issuance and prolongation of loans (which is often almost inevitable in the conditions of an acute economic crisis) is especially dangerous for the planned reforms.

                   

                  Tax reform

                  The key problems of the tax system of Uzbekistan, formed in the previous two decades, were as follows:

                   

                  • The overall high tax burden on the economy (mentioned above), especially high payroll taxes, which is burdensome for business;[8]
                  • Very complicated taxation rules which increase the costs of tax administration and create unequal game rules for business (a large number of taxes, different taxation regimes, separate rules for calculating the same taxes for different categories of taxpayers, great deviation from international practice in determining the tax base, a huge number of exceptions, additional rules, benefits, including individual ones, when paying taxes);
                  • Highly uneven distribution of the tax burden between the simplified and general taxation regimes (transition of an enterprise from the simplified to the general taxation regime increased the tax burden several times), as well as between different sectors of the economy;[9] and
                  • Broad application of taxes on gross revenues (turnover), which negatively affect the public division of labour and the formation of long value chains (as the goods move along the chain, the same value was taxed many times, and the longer the chain, the higher the tax burden).

                   

                  These problems became the key reasons for the low level of registered employment of the population, did not allow to carry out deep processing of raw materials and to create competitive manufacturing by utilising the advantages of economies of scale and narrow specialisation, forced the business to go into the ‘shadow economy’, to split into parts, and destroyed the competitive environment.

                   

                  On January 1st 2019, Uzbekistan launched a tax reform process, during which many of the above-mentioned problems were already addressed (partly or completely).[10] The following achievements were particularly important:

                   

                  • Drastic reduction of taxation on labour (by one and half to two times);
                  • Significant reduction of the tax burden on enterprises under the general taxation regime (the most important ones are the reduction of the VAT rate from 20 to 15 per cent, elimination of contributions to the State Targeted Funds from revenues – 3.2 per cent);
                  • Significant reduction in the sphere of influence of turnover taxes (before the reform these taxes were paid by almost all enterprises, now medium and large enterprises do not pay them at all, and small enterprises can choose between turnover tax and VAT); and
                  • Work has begun on eliminating a huge number of tax privileges and exemptions, equalising tax conditions for all parts of the economy.

                   

                  Several mistakes in the preparation and initial phase of the reform were corrected by subsequent adjustments in the second half of 2019. In particular, VAT was reduced from 20 to 15 per cent, the refusal to provide tax benefits and exceptions began, and some mechanisms for paying VAT were improved. Nevertheless, relatively high tax administration costs and overall high level of redistribution of revenues through the budget and quasi-budget funds remain. Due to the coronavirus pandemic, some businesses have been given tax holidays and several inefficient budget and quasi-budget expenditures are being reduced. It is hoped that after the pandemic it will be possible to maintain some positive steps towards reducing state participation in the economy.

                   

                  Administrative Reform

                  The existing model of state administration in Uzbekistan is characterised by excessive centralisation of decision making, underdevelopment of self-regulation institutions, which leads to ‘manual management’ of socio-economic and political processes in the country. There is a poor performance of checks and balances, as well as significant informal dependence of the legislative and judicial branches of government on the executive branch.

                   

                  The main issue of state administration and economic policy in Uzbekistan is that the executive authorities continue to actively use administrative methods of management that are incompatible with the effective functioning of a market economy. Active government intervention is the main factor in high transaction costs for national business and the widespread corruption and, consequently, low competitiveness of domestic products. Accordingly, the main goal of administrative reform is a significant reduction of state participation, as well as modification of functions and methods of state regulation in the economy.

                   

                  Uzbekistan needs a fundamental administrative reform based on consideration of international experience and functional analysis that will result in:

                   

                  • Reconsideration and redistribution of the structure, tasks, functions and responsibilities of central authorities, as well as of administrative bodies at the sectoral level;
                  • Reduction, simplification and optimisation of procedures for public service delivery;
                  • reconsideration of the principles of social sector financing (combined with the reforms of education, health care and pension system);[11]
                  • Fundamental transformation of the public service system; and
                  • Redistribution of functions, powers and financial resources between central and local governments. At the same time, it is necessary to conduct a fundamental reform of the local government itself, including addressing the issues of the separation of powers at the local level and increasing the responsibility of local authorities towards the population.

                   

                  Unfortunately, only some elements of administrative reform have been implemented in Uzbekistan so far. The coronavirus pandemic is inevitably introducing some adjustments into the government’s plans to intensify the reforms in 2020.

                   

                  Regulation of business, protection of property rights, development of competition

                  The Uzbek leadership has done much in the last years for the improvement of business environment and reduction of transaction costs. This is mainly reflected in reduction of the tax, customs and administrative burden, simplification of procedures for export-import transactions and obtaining various permits, and the improvement of the money circulation system and the banking sector.

                   

                  At the same time, the regulatory and legal sphere continues to face many problems related to the lack of transparency, inconsistency and inefficiency of legislation, extremely ineffective judicial and legal protection of property and transactions, and lack of real separation of powers and checks and balances.[12]

                   

                  Another major issue associated with the imperfection of the regulatory and legal framework is the high level of market monopolisation and unequal business rules. Competition is destroyed by artificial barriers to market access for new enterprises, high tariff and non-tariff barriers to imports, and a wide range of individual and group (for example, for members of industry associations) privileges. Reforms have been extremely slow (mostly just plans for the time being) in the so-called ‘natural monopolies’ (energy, utilities, transport) and extractive industries sectors. State enterprises dominate and there is practically no competition. Meanwhile, healthy competitive environment can be successfully created in the majority of such industries with the involvement of private investors.

                   

                  Reforms in the agrarian sector and irrigation systems

                  Agriculture is one of the major sectors of the Uzbek economy. Almost half of the population of the country lives in rural areas. In 2019, the contribution of the agricultural sector to Uzbekistan’s GDP was 25.5 per cent.[13] Nevertheless, agriculture is the sector of economy which is the most regulated by the state. The property rights of major agricultural producers and farmers are poorly protected, methods of regulation of their activities are de facto taken from the Soviet past, and markets for many types of agricultural products, manufacturing resources and services for the sector are underdeveloped. Agriculture desperately needs to be reformed, but no significant changes have taken place so far.[14]

                   

                  A key feature of the agricultural sector of Uzbekistan is the presence of two agricultural crops produced mainly for state needs – cotton and wheat. In the latest years, there has been a certain reduction in the amount of land mandatorily allocated for cotton, primarily in favour of fruit and vegetable production. However, cotton and wheat still constitute about two thirds of all lands allocated for cultivated areas, orchards and vineyards. The existing mechanisms of forming the state order and the pricing system make the cultivation of cotton and wheat unprofitable for a significant part of farmers. In addition, the existing system of land quotas for mandatory crops does not allow farmers to optimise the structure of production, with due regard for soil and climate peculiarities, water availability, staff qualifications, etc. Often, other crops are more profitable to grow on land allocated for cotton and wheat.

                   

                  The system of administrative regulation of the industry also extends to resource markets. Agricultural machinery, fuel lubricants, fertilisers, fodder, seeds, biological and chemical agents for plant protection, etc., are supplied to farmers by state monopoly companies. The prices of some resources are often subsidised. The amount of resources that can be purchased at lower (subsidised) prices is limited. Land owned by farmers is excluded from economic turnover, the rights to use it cannot be resold, it cannot be used as collateral (to get a loan) or even be legally subleased.

                   

                  Soil fertility is continuously decreasing due to its inefficient use and degradation of land is also taking place. A complex, expensive and technologically poor irrigation system is used to deliver water to agricultural land. At the same time, there are no effective incentives for the efficient use of water by end users, persons and organisations responsible for water infrastructure. The main part of the costs of water delivery to agricultural producers is covered by the state budget. The payments by agricultural producers for water delivery services are not directly linked to the volume of water consumption. Their amount is not sufficient to stimulate economic water consumption. The result is that there is a huge loss of water during its delivery and use.

                   

                  The sector needs a fundamental reform, the main elements of which are as follows:

                   

                  • Abandonment of the practice of planned assignments on cotton and wheat production, formation and development of free and competitive markets for these products;
                  • Formation and development of free and competitive markets of resources and services for agricultural producers;
                  • Strengthening ownership rights of land users, provision of the possibility for the resale, sublease or borrowing against the land; and
                  • Introduction of principles of paid water use, public-private partnership mechanisms in irrigation system management.

                   

                  The strategy for the development of the agricultural sector was adopted at the end of 2019, emphasising the need for fundamental reforms. At the beginning of 2020, the President announced plans to cancel the mandatory state order during the period 2020-23. It is also planned to develop competitive markets for agricultural products, resources and services for the agricultural sector, as well as to create a legal framework for land use. Besides, the draft concept of water sector development, which assumes reformation of the sector, is under discussion.[15] However, in view of the forthcoming removal of the mandatory state order, the question arises about the redistribution of the portions of land which are held by farmers.

                   

                  In recent decades there have been several redistributions of cultivated lands of former collective and state farms. And all these redistributions were carried out completely arbitrarily without any public discussion and approval. This resulted in the current situation when most of the cultivated land is at the disposal of (on the basis of lease agreements) a very small part of rural residents (farmers). The overwhelming majority of rural population has only small plots (dekhkan farms). At the same time, it should be taken into account that some regions have complicated demographic situation, overpopulation and high unemployment in rural areas.

                   

                  Most rural residents consider this distribution of land to be illegitimate. The problem becomes very acute due to the forthcoming cancellation of the state order, which will turn farmers into real owners of most fertile and irrigated agricultural land.

                   

                  One of the options for solving this acute problem is to use the fact that lease agreements state that farmers have no right to freely dispose of lands allocated for cotton and wheat. In fact, this is not their land. And since the state cancels the state order, there is a chance to revise the agreements and redistribute the lands previously allocated for the state order in favour of other rural residents (for example, through auctions). During redistribution of the land, especially when determining the size of land plots to be transferred to new owners, it is necessary to keep in mind a significant number of economic and social circumstances, including: the impact of the size of farms on agricultural productivity, employment and income of rural residents, as well as the interests of adjacent sectors of the economy, the demographic situation in the regions, and so on.

                   

                  Challenges and prospects of reforms

                  The country’s leadership is still under strong influence of the philosophy and practice of import substitution and protectionism, as well as traditions of ‘manual management’ of the economy. The importance of separation of government functions from business practices and the need for the government to act as an ‘arbitrator’ defining the rules of the game for business, rather than being a direct participant in business processes, is not understood. There is no unified team of reformers who clearly and equally understand the goals and directions of reforms and methods of their implementation. On the contrary, the positions of industry and individual lobbyists who defend corporate and private interests are very strong.

                   

                  Many challenges are related to the very low average level of professionalism, initiative and economic literacy of civil servants. For a long time, a) the existing system of selection and promotion of personnel, b) lack of political competition, and c) low salaries in government bodies (with the exception of law enforcement agencies), caused ‘negative selection’ of officials, leaving in management positions the unsolicited performers of someone else’s will with low qualifications and high degree of inclination to corruption. It is extremely difficult to carry out fundamental reforms with such personnel potential and to expect a significant improvement in the quality of public administration.

                   

                  Nevertheless, the reforms in the country are going on, even if not always consistently and systematically. If at least some of the necessary reforms are implemented relatively successfully, there is hope for the formation of more or less effective inclusive market institutions, the creation of conditions for sustainable economic development, the formation of a ‘middle class’ and civil society. In the future, the ‘middle class’ and civil society will become a social pillar for further economic, legal and political reforms.

                   

                  In conclusion, the author would like to note that there is an acute objective need for expert and organisational support for reforms in Uzbekistan by international organisations, governments of foreign countries and the international expert community. Without it, it will be quite difficult for the country to build and implement an effective strategy of reforms, which will make it possible to shape a fundamentally new socio-economic system.

                   

                  Yuliy Yusupov. Director of Centre for Economic Development, a NGO engaged in economic development research, economic policy, business consulting (www.ced.uz). He carries out research and consulting in the field of economic development and economic policy (in a broad spectrum of areas), as well as market research and business consulting (in a wide range of markets) in Central Asian countries. As an independent expert he is also hired by various international organisations: UNDP, EBRD, IFC, World Bank, USAID, GIZ, JICA, OSCE, UNICEF, IFAD, UNESCO, etc. He is actively involved as an international consultant, mainly on EBRD projects and programs (more than 40 projects). Author of a number of training manuals and monographs, more than 20 published analytical reports, and more than 150 articles in periodicals and collections.

                   

                  [1] The currency was distributed at the official exchange rate not on the free market and between ‘selected’ buyers in accordance with decisions of officials who were guided by: a) the development priorities of certain industries defined by state programs, b) corruption interests.

                  [2] Source: Databank, World Development Indicators, https://databank.worldbank.org/source/world-development-indicators#

                  [3] Kun.uz, 7.9 million Uzbeks work in informal sector, October 2018, https://kun.uz/ru/69289201; The figure for external migrants seems to be substantially underreported.

                  [4] Nuz.uz, Banking sector transformation: strategic challenges for Uzbekistan, January 2020, https://nuz.uz/ekonomika-i-finansy/45851-transformaciya-bankovskogo-sektora-strategicheskie-vyzovy-dlya-uzbekistana.html

                  [5] Foreign Economic Activity Commodity Nomenclature, the customs codes used in the post-Soviet Space Additional requirements for properties of imported goods and conditions for their sale, different from the requirements for local goods, or difficult to achieve for importers.

                  [6] Julius Yusupov, What will result in growth of customs payments, ced.uz, October 2019, http://ced.uz/publitsistika/chem-obernetsya-rost-tamozhennyh-platezhej/

                  [7] Currently, the share of bank liabilities to the private sector in total liabilities comprises 28 per cent. Decree of the President of the Republic of Uzbekistan, On the strategy for reforming the banking system of the Republic of Uzbekistan for 2020-2025, Uza.uz, May 2020,  http://uza.uz/ru/documents/o-ctrategii-reformirovaniya-bankovskoy-sistemy-respubliki-uz-12-05-2020

                  [8] Julius Yusupov, Five challenges for the future of Uzbekistan. Why should Mirziyoyev hurry up with tax reform, Fergana News, May 2018, https://www.fergananews.com/articles/9965; See also other publications: Julius Yusupov, Tax reform, Centre for Economic Development, http://ced.uz/samoe-glavnoe-predstoyashhee-sobytie-2018-goda-nalogovaya-reforma/

                  [9] Enterprises with a small number of employees (from 25 to 200 depending on the industry) had the right to work in a simplified taxation regime with a much lower tax burden than under the general taxation regime.

                  [10] Tax reform is carried out in accordance with the Concept approved by the Decree of the President of the Republic of Uzbekistan, About the concept of improving tax policy of the Republic of Uzbekistan, Uza.uz, June 2018, http://uza.uz/ru/documents/o-kontseptsii-sovershenstvovaniya-nalogovoy-politiki-respubl-30-06-2018

                  [11] Financing of the social sphere is currently carried out in accordance with the staffing table and is not tied to the performance of institutions.

                  [12] Publications on the subject: Julius Yusupov, Administrative reform, Centre for Economic Development, http://ced.uz/administrativnaya-reforma/

                  [13] Data of State Committee on Statistics of Republic of Uzbekistan

                  [14] Julius Yusupov, The agricultural sector of Uzbekistan: features, key problems, the need for reform, Centre for Economic Development, http://ced.uz/issledovaniya/agrarnyj-sektor-uzbekistana-osobennosti-klyuchevye-problemy-neobhodimost-reform/. Other publications on the topic: Centre for Economic Development, Agrarian reform, http://ced.uz/uzbekistanu-neobhodima-agrarnaya-reforma/

                  [15] Julius Yusupov, Water scarcity: can Uzbekistan create an effective water management system, Centre for Economic Development, http://ced.uz/sobytiya/defitsit-vody-smozhet-li-uzbekistan-sozdat-effektivnuyu-sistemu-upravleniya-vodnymi-resursami/

                  Footnotes
                    Related Articles

                    The investment climate in Uzbekistan

                    Article by Kate Mallinson

                    The investment climate in Uzbekistan

                    Uzbekistan has the most diversified economy in Central Asia, with significant mineral and metals wealth, including gold, as well as textiles and services, and the largest population in the region.[1] The country also has a low, if rising, – level of debt, comfortable foreign-exchange reserves, and a robust public-investment and reform programme. All things considered, it has been doing reasonably well for a country trying to shake off its Soviet economic legacy. However, owing to the immensity of the challenges and a lack of institutional and human capacity, some of the harder reforms have still to be achieved. And now, as well as embarking on the more challenging and substantive phase of development, including privatisation, the breakup of monopolies and reform of capital markets, the government will have to focus on tackling the impact of the COVID-19 pandemic and the related economic fallout including the collapse of global energy prices (gas comprises 8.3 per cent of the country’s export portfolio), reduced Chinese demand and the return of labour migrants from abroad.[2]

                     

                    Uzbekistan is improving its attraction of foreign direct investment (FDI), which is vital for job creation in this country with a significant youth bulge and for economic growth more widely. FDI stood at $4.2 billion in 2019, more than tripling from 2018 and almost half of the total during the entire 25 years of President Islam Karimov’s rule, which ended in 2016. However, many foreign investors are still tentatively waiting to see the long-term results of the reform programme. In a survey by the International Monetary Fund (IMF) in 2019, foreign investors said few reforms had had significant positive impacts, besides the easing of rules on repatriation of investments, reducing the costliness of export procedures, and the relaxation of rules for immigration visas for foreign workers.[3] Current investors cited the lack of resources (including skilled labour), land-tenure rights, and energy, as well as administrative bottlenecks, as binding constraints on investment. Unpredictable or inconsistent economic policies and the lack of improvements in public governance, alongside hastily drafted presidential decrees and legislation that often require presidential decrees to clarify their meaning as well as opaque carve-outs, further deter investors.

                     

                    However, the government is rightly experimenting to see what it can do. It has undertaken an ambitious and large strategy, and although it is not clearly sequencing and prioritising, it is tackling the lower hanging fruit, such as the agricultural sector but taking longer to liberalise the telecoms sector, which is harder. Ultimately, they have undertaken one of the fastest reform processes for a frontier market without resorting to shock therapy, and all of it has been done at a low social cost.

                     

                    Mirziyoyev’s Reform process

                    The environment for foreign investors in Uzbekistan today is radically different from what it was during the closed situation under President Karimov, when currency controls and expropriation were the norm. Under President Shavkat Mirziyoyev, who came to office at the end of 2016, the government has embarked on a rapid and extensive reform programme, putting Uzbekistan on the road from a control economy dominated by the public sector to a competitive market economy dominated by the private sector. This is reflected in the government’s core plan, the 2017-21 National Development Strategy, which focuses on liberalising the economy, implementing social reforms, reforming public administration, and strengthening the rule of law.[4]

                     

                    The first phase of the reform programme in early 2017, focused on clearing up legacy problems from the Karimov era, removing obstacles to investment, plugging the economy firmly into the international financial markets and starting to fix basic infrastructure problems. In the World Bank’s 2020 Doing Business ratings, Uzbekistan was among the world’s top 20 reformers, rising from 76th to 69th place in one year.[5] Although President Mirziyoyev mandated improving the country’s international rankings, under his predecessor the country had already moved up in the World Bank’s ranking from the lowest quartile in 2014 to the second quartile in 2017. The government wants to raise the country to 20th place by 2030. However, such rankings do not necessarily reflect the overall investment climate as, like its Central Asian peers, Uzbekistan’s government has become adept in using targeted reforms to rise in them. These indexes do not capture some other aspects of doing business in the country, including the ‘stamp’ culture of bureaucracy in the vertical system of authority, a lack of experience of lower and medium management levels and continuing inertia, the unpredictability of government policy, high levels of corruption and uneven application of the rule of law.

                     

                    At the very beginning of his term, President Mirziyoyev eliminated the dual-currency system and eased capital controls. He also secured the financial and technical support of the international financial institutions, including the World Bank, the European Bank for Reconstruction and Development, and the Asian Development Bank. Reflecting these changes, Uzbekistan secured its first ratings from Fitch and Standard & Poor’s in 2018. Although the country holds reserves of almost $30 billion (including $14.6 million in gold), which is equivalent to almost 60 per cent of GDP, the government is accessing the international capital markets to anchor the reform process.[6] The pricing of its bonds and its sovereign ratings will help investors to make a better-informed assessment of Uzbekistan’s credit risk. By February, it had issued its first two Eurobonds, raising a total of $1 billion.

                     

                    This year, Uzbekistan has started undertaking significant reform of state-owned enterprises, separating regulatory and commercial functions, and unbundling key economic sectors, including at state energy company Uzbekneftegas. The ratings agencies have noted improvements in reporting and in corporate-governance standards. The government also continues to make progress on reform of the capital markets following the launch of the 2025 Capital Market Strategy in December 2019. The government planned this year to launch five initial public offerings on the Tashkent Stock Exchange, to engage the Korea Exchange as a strategic partner of the Tashkent one and to pass a new law on capital markets, but much of this is in doubt now.

                     

                    Under President Karimov, the use of child and forced labour was widespread, which contributed to making Uzbekistan an international pariah and created huge reputational risk for investors. Around 300 leading brands, including Disney, Nike and Walmart, boycotted the country and the United States government placed heavy restrictions on the import of its cotton. In 2018, President Mirziyoyev issued a decree banning all forced labour. During the 2018 cotton harvest, forced labour made up less than seven per cent of the workforce involved, half the 2015 level. The International Labour Organisation says that systematic child labour is no longer a feature of the industry.[7]

                     

                    Laws on improving the investment climate

                    At the end of 2019, President Mirziyoyev signed four laws aimed at improving the investment climate: on investment in the banking sector, on clarifying the tasks of a Foreign Investors’ Council, on a revision of the tax code, and most significantly on investment and investment activities, which entered into force in January 2020.[8] The investment laws, which were developed over three years with the assistance of the United Nations (UN) Development Programme, deliver on the stated aim of easing the regulatory environment for foreign investors. However, as is common in markets with weak institutions, investors are set to face challenges with the interpretation and implementation of the investment laws when dealing with regulatory bodies and local administrations. With suspicion towards private enterprise, weak but improving protection of property rights and rent-seeking behaviour common within the executive branch at the national and local levels, the legislation will need to be accompanied with fundamental institutional change to have a major impact. Many of their guarantees and protections for foreign investors are drawn from existing legislation and have previously proven widely ineffective.

                     

                    Following the enactment of the law on investment and investment activities, the Investment Ministry and its regional branches will be the sole interlocutor for foreign investors. This is a positive step to streamline the process of investment and to bring order to the bureaucratic maze that foreign investors typically face, but much more work is needed on the investment regime to unify how companies interact with the state and to create a more level playing field. While it is reassuring that the sclerosis of the Karimov presidency is nowhere to be seen, with plenty of dynamism in the regulatory environment and decrees issued quickly, the government often has to issue new decrees to clarify the first decrees. It also often resorts to one-off carve-outs and special preferences for specific investment projects, creating an uneven competitive environment. The capacity of government agencies needs to catch up with the pace of reforms, while the constant flow of new regulation is overwhelming for officials and creates uncertainty for investors, as was witnessed with surprise VAT announcements and backtracking towards the end of 2019. Some reforms are also getting lost in the long chain from presidential decree to implementation. All of this makes forecasting hard for investors.

                     

                    Tax reforms began with a presidential decree in June 2018 that reduced the tax burden on businesses and employees. The aim is to reduce tax avoidance and the role of the shadow economy as well as to increase the national pension fund’s ability to play a role in developing a culture in which independent workers can manage their own finances. In many ways, the reforms have been transformational. Taxes on labour were burdensome and Uzbekistan now sees record numbers for the registration of people formerly being paid under the table now being formalised into employment, which has had a significant impact on the employment of women.

                     

                    On January 1st 2020, Uzbekistan adopted a new Tax Code to replace the one introduced in 2008. Its new provisions include decreasing the overall tax burden, simplifying tax rules, and improving tax administration. According to the Ministry of Finance, the new Tax Code was prepared taking into consideration recommendations of the International Monetary Fund, the World Bank and international experts. As a result of this reform, the government is expected to add to its tax intake the equivalent of at least four per cent of GDP.[9]

                     

                    Anti-corruption & Judicial reform

                    Institutional reforms are delivering some progress in the fight against corruption under the State Anti-Corruption Programme for 2019-2020. This translates into improved governance standards, as reflected in better rankings from Transparency International Corruption Perception Index and the World Justice Project Rule of Law Index.[10] However, instilling a genuine culture of transparency in areas such as public procurement and issuing permits or licenses will require generational change.

                     

                    The COVID-19 pandemic has had some positive impact including accelerating existing government pledges to prioritise a transition to a digital economy over the next five years, which will improve public services and raise standards. Small and innovative steps have been taken to improve the rule of law, including the creation of a special council to enhance judicial independence, and proposals for a special investment zone governed by English law. These are examples of the government building effectively from scratch, but they constitute an island of (potential) legality in a sea of uneven application of the rule of law. In a March 2019 report, the Organisation for Economic Co-operation and Development noted that the judiciary is one of the areas where Uzbekistan needs to conduct substantial reforms judges are not independent and there is no supervisory review of judgments.[11] Only three per cent of judicial appointments carry life tenure, a key means of securing the independence of judges. The Prosecutor-General’s Office has an incredibly broad remit, extending to entrepreneurial rights, and it answers only to the president. Senior judicial figures carry excessive influence, and all are used to operating in the established system, in which judges serve to endorse the expropriation of private businesses by the state. Investors therefore rightly do not have full confidence in the courts. To assuage them, it is important that the judicial system shows that it can review arbitration decisions and implement them in accordance with the UN Convention on the Recognition and Enforcement of Foreign Arbitral Awards (also known as the New York Convention).

                     

                    Political reforms lag economic reforms and President Mirziyoyev’s commitment to real liberalisation remains unclear. With little significant change to the human-rights situation, he is treading a fine balance between reform and continuity. He has managed to consolidate his power and curb the excesses of the National Security Service, which enjoyed excessive authority under President Karimov and pervaded the business environment. But Uzbekistan is still largely run by senior cadres from the Karimov administration. And, while the government has attracted younger reformers, often returning from abroad, it has also been rehabilitating key figures from the Karimov years who were implicated in corruption scandals. Ministers are sometimes removed and their trials take place behind closed doors. The new leadership has transformed the media environment, but the country still lacks objective analytical reporting. Direct criticism of the president or his family remains a taboo.

                     

                    The post-pandemic outlook

                    Just as with the reform programme, President Mirziyoyev and his government have demonstrated a high degree of resolve in dealing with the public-health challenge posed by the coronavirus pandemic. In April, the ratings agencies’ affirmation of Uzbekistan’s Long-Term Foreign Currency Issuer Default Rating at BB– with a stable outlook highlights the country’s resilience against the impact of the health crisis and lower energy prices through its strong fiscal and external buffers, its diversified commodity export base and access to external official financing.[12] In addition, significant steps have been taken to further improve fiscal transparency. But whether the president and government can maintain their reform momentum while navigating the pandemic and its aftermath in the longer term is yet to be seen.

                     

                    The current global economic crisis and coronavirus pandemic will test the durability of the recent reform process in Uzbekistan. Although the Uzbek population has largely been behind the reform programme, the negative impact on already challenging socioeconomic conditions in Uzbekistan could push latent disaffection and high expectations of Mirziyoyev to the surface. Alongside the thornier reforms of privatisation and capital markets, the Uzbek government urgently needs to prioritise educational reforms synchronised with the job market to ensure that the over a half a million young people entering the job market each year, are an asset not a liability. In addition, the government needs to continue to make Uzbekistan a hub both for tourists but also for cargo, meaning additional investment and reforms to develop both soft and physical infrastructure.

                     

                    Kate Mallinson is an acknowledged political risk expert on Central Asia, and she has worked continuously in the region since 1987, including Uzbekistan from 1999-2001.  Kate has spent over two decades in the risk management sector and runs PRISM, a political risk consultancy which focuses on Central Asia, and other FSU countries, and provides consultancy to companies operating on the ground, including assisting clients in placing their business risks in political context by providing intelligence and analysis on politics, regulation and government stability. Recognised as an authority in the region, Kate enjoys regular dialogue with the region’s most influential policy makers, business representatives, journalists and analysts. Kate is an Associate Fellow for the Russia and Eurasia Programme at Chatham House and a member of the Locarno Group within the Central Asia Directorate at the UK government’s Foreign and Commonwealth Office.

                    Photo by President of Russia, https://creativecommons.org/licenses/by/4.0/deed.en

                     

                    [1] World Bank Group, Uzbekistan: Towards A New Economy, Summer 2019, http://documents.worldbank.org/curated/en/866501562572675697/pdf/Uzbekistan-Toward-a-New-Economy-Country-Economic-Update.pdf

                    [2] OECD, GREEN Action Task Force, Environment Directorate Environment Policy Committee, September 2019, http://www.oecd.org/officialdocuments/publicdisplaydocumentpdf/?cote=ENV/EPOC/EAP(2019)13&doclanguage=en

                    [3] International Monetary Fund, Republic of Uzbekistan : 2019 Article IV Consultation-Press Release and Staff Report, May 2019, https://www.imf.org/en/Publications/CR/Issues/2019/05/09/Republic-of-Uzbekistan-2019-Article-IV-Consultation-Press-Release-and-Staff-Report-46884

                    [4] Decree of the President of the Republic of Uzbekistan, On the Strategy for the Further Development of the Republic of Uzbekistan, February 2017, No. 6, Article 70, mfa.uz, https://mfa.uz/ru/press/news/2017/02/10244/

                    [5] World Bank, Doing Business 2020, October 2019, https://www.doingbusiness.org/en/reports/global-reports/doing-business-2020

                    [6] Central Bank of the Republic of Uzbekistan, International reserves of the Republic of Uzbekistan (as of April 1st 2020), https://cbu.uz/en/statistics/intlreserves/214381/

                    [7] ILO News, Forced and child labour In Uzbek cotton fields continues to fall, ILO, February 2020, https://www.ilo.org/global/about-the-ilo/newsroom/news/WCMS_735883/lang–en/index.htm

                    [8] Law of the Republic of Uzbekistan, About Investment Activities, No.ZRU-598, December 2019, Lex.UZ, https://lex.uz/ru/docs/4664144

                    [9] World Bank, Worldwide Governance Indicators, July 2010 – last updated November 2019, https://datacatalog.worldbank.org/dataset/worldwide-governance-indicators

                    [10] Transparency International, CPI 2019 Global Highlights, January 2020, https://www.transparency.org/cpi2019?/news/feature/cpi-2019

                    [11] OECD, Anti-Corruption Reforms in Uzbekistan – Istanbul Anti-Corruption Action Plan Fourth Round of Monitoring, 2019, https://www.oecd.org/corruption/acn/OECD-ACN-Uzbekistan-4th-Round_Monitoring-Report-2019-ENG.pdf

                    [12] Fitch Ratings, Fitch Affirms Uzbekistan at ‘BB-‘; Outlook Stable, April 2020, https://www.fitchratings.com/research/sovereigns/fitch-affirms-uzbekistan-at-bb-outlook-stable-10-04-2020

                    Footnotes
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