Training, Belief, and Action: Women’s Activity in Islam and Christianity in the Countries of Central Asia

2026

Толық мәтін Ашық қол жеткізу: Gold Метадеректер (CSL-JSON)
DOI 10.46222/pharosjot.107.3028
Деректер сенімділігі 70 орташа
Бұл баға қалай есептеледі

Ол жазбаның өзінің тексерілетін белгілерінен құралады: мақаланың DOI-і бар ма, оның деректерін қанша тәуелсіз дереккөз растады, міндетті өрістер толтырылған ба және соңғы растау қаншалықты жаңа. Дереккөздер арасындағы алшақтық пен идентификатордың болмауы бағаны төмендетеді. 80-нен бастап мән жазбаның қосымша тексерусіз жарияланғанын, 60-тан 79-ға дейін — оның сенімділігі төмен күйде жарияланғанын және қолмен тексеру ұсынылатынын білдіреді. Редактор қолмен тексерген жазбаны қайта есептеу 90-нан төмен түсірмейді. Бұл — мақаланың өзіне емес, ол туралы деректерімізге берілген баға.

Аңдатпа

The aim of the study was to identify the mechanisms shaping women’s religious activity in Kazakhstan and to determine its quantitative and qualitative manifestations in educational, spiritual, and social spheres. The research was conducted in 2024-2025 and included observations of in person classes, analysis of approximately 1200 messages from women’s chat, and a structural examination of religious and educational practices. Qualitative-analytical data processing and computer-based content analysis were employed. The main findings demonstrated that women’s religious groups form stable educational and social models in which learning becomes the core of spiritual discipline and a factor of internal self-organisation. In in-person classes, a regular structure of the learning process was identified: the sequential acquisition of letters, rules of pronunciation, elements of ritual practice, and norms of behaviour within the religious space. Women actively participated in collective reading, mutual explanations, and support for newcomers, which forms a horizontal system of mentorship and distributed responsibility for the learning process. Digital data revealed a pronounced dominance of practical activity: the integral acting index was 4.6, learning was 4.2, and believing was 3.1. The community chat ensured continuous coordination, emotional support, and knowledge exchange, enhancing learning outcomes and extending religious participation beyond offline classes. The combination of in-person and digital forms of activity made it possible to reconstruct a holistic model of women’s religious agency based on a consistent linkage between learning, spiritual motivation, and action. The practical significance of the study lies in the fact that its results allow for the refinement of models of women’s religious agency, the improvement of analytical approaches to the study of community dynamics, and the use of the identified patterns for mapping forms of women’s participation in the confessional environments of Kazakhstan.