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The article is devoted to the actual question of scientific practicality of the methods of philosophical comparativism in the study of the Mahayana Buddhist worldview in the context of the socio-cultural space of Central Asia.

In the study of this socio-cultural region the problem of conceptual substantiation of philosophical comparativism arises. When studying the subject of the study - Mahayana worldview in Central Asia.

Be presented the results of an online Focus group where scientists and students from Kazakhstan, Uzbekistan, Singapore, the United States of America and Kyrgyzstan participated.

The paper attempts to answer these questions and offers conclusions.

What are the basic principles of the Mahayana worldview?

What is the value of the essence potential (core point) of the Mahayana worldview?

What are the tools of the Mahayana worldview that can be used in various spheres of contemporary life in Central ASia?

The study uses the methods of civilizational and comparative approaches in Philosophy

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Abstract: The article is devoted to the controversial issue regarding the Homeland of Zoroastrianism and the Avesta. The author also proposed fundamental principles and indisputable facts based on archaeological materials on the territory of Uzbekistan, in particular the Karakalpak and Khorezm regions. As a result of archaeological excavations in Central Asia, in particular in Khorezm, Karakalpakstan, various forms of burial structures of Mizdakhkon, Chilpik, Khazorasp, Kat and others were recorded, which indicate that Khorezm is the birthplace of Zoroastrianism.

Through the efforts of Central Asian scholars, it was proven that one of the controversial issues – the burial of bones – is a ritual associated mainly with Zoroastrianism. This point of view was strengthened by many inscriptions on ossuary vaults discovered in Khorezm and Karakalkapakstan. Ethnographic and archaeological studies conducted in Khazarasp, Khanka, Bagata, Urgench, Khiva, Yangi Aryk, Shavat showed that above-ground burial in Khorezm is not a random phenomenon, but is associated with Zoroastrian beliefs and rituals. As a result of archaeological excavations in Central Asia, in particular in Khorezm, various forms of funeral structures (ossuary vaults, dakhmas, ostodons, nauses) as well as funerary vessels, the bottom of which resembled pots or khumchas, statuary ossuaries with a box base, etc. were discovered. The Tok-Kala necropolis near Nukus (excavations in 1960) is distinguished by the fact that the top layer, dating back to the 9th – 11th centuries AD represents Muslim burials, and the lower one consists of Zoroastrian burials in ossuaries – household vessels (7-8 centuries AD). The archaeological and architectural complex located near Nukus Mizdakhkon is an ancient cemetery that appeared more than 2000 years ago, dating from the 4th century BC – the 14th century AD. From the mid-twentieth century to the present day, archaeological research by Karakalpak scholars continues in this territory.

These findings lead to the conclusion that Zoroastrianism occupies a special place in the ethnogenesis of the peoples of the southern shore of the Aral Sea, especially in the formation and development of their ethnoculture.

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Since 2017, Central Asia has witnessed a burgeoning interest in cryptocurrency, propelled by the region's emergence as a hub for crypto mining activities amid increasing restrictions in China. This, coupled with some regional governments’ intent to capitalize on the market for decentralized finance, has sparked notable public debates regarding the alignment of digital currencies with Islamic financial principles. As Central Asian Muslims question cryptocurrency’s permissibility and adal/haram nature, local religious institutions and experts have emerged as arbiters to establish the reliability and trustworthiness of the crypto financial instruments within the regional context. As a matter of fact, in 2019 and 2022 the muftiate of Kazakhstan has publicly proscribed the use of cryptocurrency for the country’s Muslims by issuing and reiterating a respective fatwa. Furthermore, albeit as of February 2024 the mufti of Kyrgyzstan hasn’t provided any fatwa on this matter, the country’s muftiate members actively advocate against the use of cryptocurrency among its public.

Using this case study of the public discussions around cryptocurrency in Kazakhstan, Kyrgyzstan and elsewhere in the region, our ongoing interdisciplinary research project aims to explore the growing field of Islamic financial ethics in Central Asia. We intend to understand how local religious authorities navigate the nexus between the state imperatives, local demand for Islamic financial expertise, and the global production of Islamic knowledge. One key aspect of our study is examining the link between sacred and trust. In particular, by focusing on how the governing bodies of Islam in Central Asia, i.e. muftiates, construe the phenomenon of cryptocurrency, we theorise how sacredness/sanctity can function as a powerful mechanism that insures trust and, as a result, cooperation among rational actors. Among other things, the present work illustrates what appears to be an altogether neglected aspect of the study of the concept of trust in current economic orthodoxy. Namely, it argues that David Krep’s (1990) paradigm setting article on trust in economics, which offers a solution for the problem of absence of trust arising from unforeseen contingencies occurring in transactions, suffers from theoretical incompleteness. The latter concerns the element of sacredness/sanctity that remedies the absence of trust dilemma in Krep’s model. To demonstrate this dynamic, the current study applies the thesis stemming from the economy of conventions - a French school thought that espouses interdisciplinary and institutionalist approach in economics.

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For the last seven decades, the Uyghur people have faced immense oppression. OHCHR and many countries recognize that the the CCP’s atrocities against the Uyghurs and Other Turkic peoples as crimes against humanity and genocide. One stark aspect of this genocide is the systematic eradication of Uyghur language and culture. In recent years, the CCP has enforced bans on the use of Uyghur language as a medium of instruction in schools. It should be noted that language and religion serve as foundational pillars that unite the Uyghur people. Yet, there are many obstacles for those seeking to preserve their language, culture, and faith, particularly in accessing educational materials in the Uyghur language. The Uyghurs in East Turkistan are coerced into adopting Chinese for education communication, hindering their ability to engage with their heritage. However, safeguarding the Uyghur language is extremely important, as the life of any society depends upon the preservation of its linguistic and cultural identity.

After the 2000s, as the CCP's crackdown on religious activities in East Turkistan increased, some Uyghur intellectuals and religious scholars began to teach, translate, research, and publish in third countries. Uyghur scholars and intellectuals who studied in Egypt, Saudi Arabia and Turkiye are currently working predominantly in this field.  In order to preserve the Islamic identity of the Uyghur people, Qur'anic commentaries, and other materials related to the daily religious practices have been published in Uyghur. In addition,  many works on Uyghur culture and history have been translated and delivered to Uyghurs in the Diaspora.


Until now, around 400 books have been published in the Uyghur language outside of East Turkistan. Many of these are currently protected abroad as part of efforts to preserve the Uyghur culture. A notable initiative in this area is the project called “Remarkable 100 Books”. To date, this project published 15 books on various topics such as politics, literature, religion etc, which were translated from Arabic, English, and Turkish. In the translation, writing and publication of those books, names such as Abdulcelil Turan, who manages Taklimakan Uyghur Publishing House, and recent scholars such as Muhammed Yusuf Qarim and Abdurrahman Kashgari are well-known. 

In conclusion, it is of utmost importance for Uyghurs in the diaspora to preserve their language and religion in order to stop the ongoing genocide in East Turkistan and ensure the protection of their community. This study aims to assess the progress made in this endeavor.

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In counterbalance to the tenets of Taliban who - under the slogans of Islam injunctions - make Afghan women deprived from basic human rights such as movement, education and work, including teaching & research, the authors intend to highlight worldviews established in regards of women in the Quran and Hadiths. We also intended to bring to a light the role women occupied in a state, society and in a family of traditional eastern nations.

Using historical examples of Timurids' formation and subsequent Renaissance epoch, to highlight importance of women for a state structure. The most prominent female figure among Timurids was Bibi Khanum (Saray-mulk Khanum) - wife of Timur, who was originated from Chingizid dynasty. Notwithstanding, in Afghanistan a greater fame received another personality - mother of famous astronomer Ulugbek - Gawhar Shad Begim - consort of Timur’s youngest son Shokhrukh Mirzo. During their reign Herat was declared the capital of the Timurid Empire. By a beauty and splendor of constructions the city had competed with Florence - capital of Italian Quattrocento. However, centuries revolved, times have changed, & in nowadays it is difficult for Herat - especially after earthquake (October 7, S2023) - to enter such competitions. But what is remarkable, good memory of enlightened rulers is still alive. In 2010 women's university named after Gawhar Shad Begim who became famous for construction of mausoleums, khonako... - was opened in Kabul. Despite the fact that the last two years Afghan young girls are under the ban from studying at universities, elder that 10 years old girls are no longer allowed to attend school; & activity of female professors is prohibited... the doors of Gawhar Shad University are still open. However currently - only for the male students.

In family and entourage of Timur there were almost unknown personalities who played a significant role in formation and strengthening of Timurid state, such as mother of his eldest son Jahongir - Ulzhay Turkan - a brave warrior lady who managed to save Timur from captivity. We will present little-known facts about a heroic role of Samarkand women, who withstood city siege after the “Mud battle” with Mughal khan Ilyas Khoja - one of the very few battles that Timur had lost.

Paying tribute to the female guardians of the dynasty and state, Amir Timur appreciated their contribution, creating conditions for their talents to be revealed, and good intentions to be realized.