Shirin Akiner, “The Politicisation of Islam in Postsoviet Central Asia,” Religion, State, and Society 3, no. 2 (2003): 97–122.

 Shirin Akiner, “The Politicisation of Islam in Postsoviet Central Asia,” Religion, State, and Society 3, no. 2 (2003): 97–122.)| false
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 Mohammad Karim, “Globalization and Post-Soviet Revival of Islam in Central Asia and the Caucasus,” Journal of Muslim Minority Affairs, 25, no. 3 (2010): 439–448; International Crisis Group, “Is Radical Islam Inevitable in Central Asia?” (2003).

 Mohammad Karim, “Globalization and Post-Soviet Revival of Islam in Central Asia and the Caucasus,” Journal of Muslim Minority Affairs, 25, no. 3 (2010): 439–448; International Crisis Group, “Is Radical Islam Inevitable in Central Asia?” (2003).)| false
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 Eric McGlinchey, “Islamic Revivalism and State Failure in Kyrgyzstan,” Problems of Post-­Communism, 56, no. 3 (2009): 16–28.

 Eric McGlinchey, “Islamic Revivalism and State Failure in Kyrgyzstan,” Problems of Post-­Communism, 56, no. 3 (2009): 16–28.)| false
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 Mariya Y. Omelicheva, “Islam in Kazakhstan: A Survey of Contemporary Trends and Sources of Securitization,” Central Asian Survey, 30, no. 2 (2011): 243–256; Ghoncheh Tazmini, “The Islamic Revival in Central Asia: A Potent Force or a Misconception?” Central Asian Survey, 20, no. 1 (2001): 63–83.

 Mariya Y. Omelicheva, “Islam in Kazakhstan: A Survey of Contemporary Trends and Sources of Securitization,” Central Asian Survey, 30, no. 2 (2011): 243–256; Ghoncheh Tazmini, “The Islamic Revival in Central Asia: A Potent Force or a Misconception?” Central Asian Survey, 20, no. 1 (2001): 63–83.)| false
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 T. Jeremy Gunn, “Shaping an Islamic Identity: Religion, Islamism, and the State in Central Asia,” Sociology of Religion, 64, no. 3 (2003): 389–410; Chris Hann and Mathijs Pelkmans, “Realigning Religion and Power in Central Asia: Islam, Nation-State and (Post)Socialism,” Europe-Asia Studies, 61, no. 9 (2009): 1517–41; Sebastien Peyrouse, “Islam in Central Asia: National Specificities and Post-Soviet Globalisation,” Religion, State and Society, 35, no. 3 (2007): 245–260; Galina M. Yemelianova, “Islam, National Identity, and Politics in Contemporary Kazakhstan,” Asian Ethnicity, 15, no. 3 (2016): 286–301.

 T. Jeremy Gunn, “Shaping an Islamic Identity: Religion, Islamism, and the State in Central Asia,” Sociology of Religion, 64, no. 3 (2003): 389–410; Chris Hann and Mathijs Pelkmans, “Realigning Religion and Power in Central Asia: Islam, Nation-State and (Post)Socialism,” Europe-Asia Studies, 61, no. 9 (2009): 1517–41; Sebastien Peyrouse, “Islam in Central Asia: National Specificities and Post-Soviet Globalisation,” Religion, State and Society, 35, no. 3 (2007): 245–260; Galina M. Yemelianova, “Islam, National Identity, and Politics in Contemporary Kazakhstan,” Asian Ethnicity, 15, no. 3 (2016): 286–301.)| false
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 Akiner, “The Politicisation of Islam in Postsoviet Central Asia”; Kathleen Collins and Erica Owen, “Islamic Religiosity and Regime Preferences: Explaining Support for Democracy and Political Islam in Central Asia and the Caucasus,” Political Research Quarterly, 20, no. 10 (2012): 1–19; Emmanuel Karagiannis, “Political Islam and Social Movement Theory: The Case of Hizb ut-Tahrir in Kyrgyzstan,” Religion, State, and Society, 33, no. 2 (2005): 137–150; Karim, “Globalization and Post-Soviet Revival of Islam”; Adeeb Khalid, Islam after Communism: Religion and Politics in Central Asia (Berkeley, ca: University of California Press, 2007); Hann and Pelkmans, “Realigning Religion and Power in Central Asia”; McGlinchey, “Islamic Revivalism and State Failure in Kyrgyzstan”; Russell Zanca, “Believing in God at Your Own Risk: Religion and Terrorism in Uzbekistan,” Religion, State, and Society, 33, no. 1 (2005): 71–82.

 Akiner, “The Politicisation of Islam in Postsoviet Central Asia”; Kathleen Collins and Erica Owen, “Islamic Religiosity and Regime Preferences: Explaining Support for Democracy and Political Islam in Central Asia and the Caucasus,” Political Research Quarterly, 20, no. 10 (2012): 1–19; Emmanuel Karagiannis, “Political Islam and Social Movement Theory: The Case of Hizb ut-Tahrir in Kyrgyzstan,” Religion, State, and Society, 33, no. 2 (2005): 137–150; Karim, “Globalization and Post-Soviet Revival of Islam”; Adeeb Khalid, Islam after Communism: Religion and Politics in Central Asia (Berkeley, ca: University of California Press, 2007); Hann and Pelkmans, “Realigning Religion and Power in Central Asia”; McGlinchey, “Islamic Revivalism and State Failure in Kyrgyzstan”; Russell Zanca, “Believing in God at Your Own Risk: Religion and Terrorism in Uzbekistan,” Religion, State, and Society, 33, no. 1 (2005): 71–82.)| false
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 Sergei Abashin, “The Logic of Islamic Practice: a Religious Conflict in Central Asia,” Central Asian Survey, 25, no. 3 (2006): 267–286; Pawel Jessa, “Aq Jol Soul Healers: Religious Pluralism and a Contemporary Muslim Movement in Kazakhstan,” Central Asian Survey, 25, no. 3 (2006): 359–371; Farideh Heyat, “Re-Islamization in Kyrgyzstan: Gender, New Poverty and the Moral Dimension,” Central Asian Survey, 23, nos. 3–4 (2004): 275–287; Adeeb Khalid, “A Secular Islam: Nation, State, and Religion in Uzbekistan,” International Journal of Middle East Studies, 35, no. 4 (2003): 573–598; Maria Elisabeth Louw, Everyday Islam in Post-Soviet Central Asia (New York: Routledge, 2007); David W. Montgomery, “Namaz, Wishing Trees, and Vodka: The Diversity of Everyday Religious Life in Central Asia,” in Jeff Sahadeo and Russell Zanca (eds), Everyday Life in Central Asia: Past and Present (Bloomington: Indiana University Press, 2007), 355–370; Sean R. Roberts, “Everyday Negotiations of Islam in Central Asia: Practicing Religion in the Uyghur Neighborhood of Zarya Vostoka in Almaty, Kazakhstan,” in Jeff Sahadeo and Russell Zanca (eds), Everyday Life in Central Asia: Past and Present (Bloomington: Indiana University Press, 2007), 339–354; Yaacov Ro’i and Alon Wainer, “Muslim Identity and Islamic Practice in Post-Soviet Central Asia,” Central Asian Survey, 28, no. 3 (2007): 303–322; Manja Stephan-Emmrich and Abdullah Mirzoev, “The Manufacturing of Islamic Lifestyles in Tajikistan through the Prism of Dushanbe’s Bazaars,” Central Asian Survey, 35, no. 2 (2016): 157–177; Tazmini, “The Islamic Revival in Central Asia.”

 Sergei Abashin, “The Logic of Islamic Practice: a Religious Conflict in Central Asia,” Central Asian Survey, 25, no. 3 (2006): 267–286; Pawel Jessa, “Aq Jol Soul Healers: Religious Pluralism and a Contemporary Muslim Movement in Kazakhstan,” Central Asian Survey, 25, no. 3 (2006): 359–371; Farideh Heyat, “Re-Islamization in Kyrgyzstan: Gender, New Poverty and the Moral Dimension,” Central Asian Survey, 23, nos. 3–4 (2004): 275–287; Adeeb Khalid, “A Secular Islam: Nation, State, and Religion in Uzbekistan,” International Journal of Middle East Studies, 35, no. 4 (2003): 573–598; Maria Elisabeth Louw, Everyday Islam in Post-Soviet Central Asia (New York: Routledge, 2007); David W. Montgomery, “Namaz, Wishing Trees, and Vodka: The Diversity of Everyday Religious Life in Central Asia,” in Jeff Sahadeo and Russell Zanca (eds), Everyday Life in Central Asia: Past and Present (Bloomington: Indiana University Press, 2007), 355–370; Sean R. Roberts, “Everyday Negotiations of Islam in Central Asia: Practicing Religion in the Uyghur Neighborhood of Zarya Vostoka in Almaty, Kazakhstan,” in Jeff Sahadeo and Russell Zanca (eds), Everyday Life in Central Asia: Past and Present (Bloomington: Indiana University Press, 2007), 339–354; Yaacov Ro’i and Alon Wainer, “Muslim Identity and Islamic Practice in Post-Soviet Central Asia,” Central Asian Survey, 28, no. 3 (2007): 303–322; Manja Stephan-Emmrich and Abdullah Mirzoev, “The Manufacturing of Islamic Lifestyles in Tajikistan through the Prism of Dushanbe’s Bazaars,” Central Asian Survey, 35, no. 2 (2016): 157–177; Tazmini, “The Islamic Revival in Central Asia.”)| false
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 E.g., Akiner, “The Politicisation of Islam in Post-Soviet Central Asia”; Hann and Pelkmans, “Realigning Religion and Power in Central Asia”; Scott Spehr and Nargis Kassanova, “Kazakhstan: Constructing Identity in a Post-Soviet Society,” Asian Ethnicity, 13, no. 2 (2012): 135–151; Yemelianova, “Islam, National Identity, and Politics in Contemporary Kazakhstan.”

 E.g., Akiner, “The Politicisation of Islam in Post-Soviet Central Asia”; Hann and Pelkmans, “Realigning Religion and Power in Central Asia”; Scott Spehr and Nargis Kassanova, “Kazakhstan: Constructing Identity in a Post-Soviet Society,” Asian Ethnicity, 13, no. 2 (2012): 135–151; Yemelianova, “Islam, National Identity, and Politics in Contemporary Kazakhstan.”)| false
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 R’oi and Wainer, “Muslim Identity and Islamic Practice,” 306.

 R’oi and Wainer, “Muslim Identity and Islamic Practice,” 306.)| false
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 Kelly McMann, Economic Autonomy and Democracy: Hybrid Regimes in Russia and Kyrgyzstan (New York: Cambridge University Press, 2006).

 Kelly McMann, Economic Autonomy and Democracy: Hybrid Regimes in Russia and Kyrgyzstan (New York: Cambridge University Press, 2006).)| false
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 Azamat Junisbai, “The Determinants of Economic System Legitimacy in Kazakhstan,” Europe-Asia Studies, 66, no. 8 (2014): 1234–52.

 Azamat Junisbai, “The Determinants of Economic System Legitimacy in Kazakhstan,” Europe-Asia Studies, 66, no. 8 (2014): 1234–52.)| false
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 Jacob Hacker and Paul Pierson, Winner-Take-All Politics: How Washington Made the Rich Richer—and Turned Its Back on the Middle Class (New York: Simon and Schuster, 2010).

 Jacob Hacker and Paul Pierson, Winner-Take-All Politics: How Washington Made the Rich Richer—and Turned Its Back on the Middle Class (New York: Simon and Schuster, 2010).)| false
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