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Minarets and Mandates: Turkey, Iran, and the Gulf

Erdogan’s Diyanet, Hagia Sophia’s reconversion, Iran’s clerical state and proxies, and Saudi Arabia’s post-Wahhabi rebrand duel for influence. Sermons, aid, and media project power from the Balkans to Africa in a crowded Islamic sphere.

Episode Narrative

In 1991, the world witnessed a seismic shift as the Soviet Union crumbled, unraveling decades of communist rule across Eastern Europe and Central Asia. This collapse marked not just the end of an era but ignited a revival of Islamic identity in several post-Soviet republics, particularly in Azerbaijan. Islamic revival was not merely a religious response; it emerged hand in hand with nationalist movements seeking to establish statehood in the newly independent territories. National identity began to intertwine with religious identity, influencing gender roles, societal norms, and the public discourse around governance and community values. Once suppressed under the Soviet regime, the resurgence of Islam was a powerful, defining force in the turbulent landscape of these emerging nations.

As the new political frameworks took root, the geopolitical ambitions of Russia could not be overlooked. In a quest to reassert influence over its former territories, post-Soviet Russia developed a strategic culture embedded in reimperialization. This involved an extensive cultural and religious outreach, wherein religion played a central role in rebuilding connections and establishing a semblance of control over these diverse regions. The Kremlin sought to utilize the shared Orthodox Christian heritage as a unifying force, while simultaneously grappling with the rising tide of Islam in areas such as the Caucasus. This volatile combination laid the groundwork for ongoing tensions and conflicts, not just religious but deeply rooted in ethnicity and national pride.

One key flashpoint in this landscape is the Armenian-Azerbaijani conflict, a bitter struggle rooted in the Soviet-era territorial arrangements that divided peoples and lands. Despite numerous attempts at resolution through international legal mechanisms, peace remained elusive as outbreaks of violence continued to mar the region. The conflict served as a reminder that the legacies of the past are often not easily shed. Lands were not merely stakes in political games but were imbued with deep cultural and religious significance. For many, the land was a mirror of their faith and identity, intensifying the strife and complicating any efforts toward resolution.

Emerging from these shadows, Ukraine evolved in its own right. As it redefined its military strategy, especially following Russian aggression in 2014, religious dynamics began to play a significant role in shaping national identity. The thread of Orthodox Christianity wound through not just the fabric of society but also the very architecture of military and governmental policy. It spoke to a collective memory steeped in centuries of tradition, shaping present-day aspirations for sovereignty and integrity. The intersections of faith and power became a potent driving force, influencing both the populace’s sentiment and the nation’s political landscape.

During the tumult of the 1990s, the post-Yugoslav states saw a resurgence of religious fervor following the fall of communism. Amidst rising nationalist sentiments, religious institutions gained unprecedented influence, often blending ethnic and religious identities into complex new forms. In the Balkan landscape, Islam, once a fiery marker of national identity, evolved into a multifaceted reality, shaped by the dual forces of state authorities and informal religious communities. The struggle for identity played out in real-time, creating a battleground where beliefs and national pride collided in unexpected ways.

As the years rolled on, the Russian Orthodox Church emerged as a significant actor in this evolving narrative. By 2018, the Church opened its magnificent Alexander Nevsky Cathedral in Paris, signaling a moment of Orthodox realignment and showcasing the politicized nature of post-Soviet spirituality. This event was not merely ecclesiastical; it was a declaration of identity and power on a global stage, reflecting the wider shifts in cultural allegiance among the Orthodox faithful. As societies experienced religious revival, it was clear that traditional doctrines were being intertwined with contemporary needs, creating a new realm where politics and faith coalesced.

In this shifting milieu, the role of Turkey took on new dimensions. Turkey’s Directorate of Religious Affairs, or Diyanet, embarked on an ambitious project to expand its influence beyond its borders, projecting soft power across the Balkans and into Africa. By utilizing sermons, aid, and media outreach, Turkey sought a competitive edge against Iranian and Saudi efforts to assert their own religious ideologies. The struggle for influence was palpable, each cultural maneuver underscoring a broader religious competition that echoed through the hearts and minds of people across the Islamic world.

On the other side of the geopolitical equation lay Iran, steadfast in its commitment to its clerical state model. Its influence spread through proxy groups in the Middle East, intertwining religious conviction with strategic geopolitical maneuvers. The post-Soviet era allowed Iran to blend its religious ideology with broader ambitions, positioning itself as a defender of Shia Islam and a counter to Sunni powers. The intricate dance of religious and national identities was on full display, portraying a landscape rife with both ideological fervor and political maneuvering.

Saudi Arabia too found itself at a crossroads, embarking on a post-Wahhabi rebranding that aimed to moderate its public image while continuing to assert influence in the Islamic world. The competition among these religious powers lay bare deep historical grievances and ambitions, challenging traditional narratives while rewriting the maps of influence across the region. As decades progressed, the struggle for religious authority became increasingly complex, echoing through the veins of societies still searching for their place in a rapidly changing world.

Amid these grand narratives, the smaller but poignant stories lingered, illustrating how deeply intertwined religious conflicts often intersected with ethnic and national identities. In regions like the Caucasus and Ukraine, both Orthodox and Islamic affiliations shaped political and military alliances, sowing discord and complicating already fragile relationships. The personal experiences of those caught in these struggles became a reflection of larger societal tensions, highlighting the often devastating impact of politics on everyday lives.

Through the years, the Kremlin's relationship with the Russian Orthodox Church further evolved into a mutual legitimization nexus. The Church of the Russian Armed Forces was established, integrating Soviet and Orthodox symbols, underscoring the unity of state and religion in reinforcing national identity. The reverberations of these actions were profound, as they encouraged a resurgence of conservative values that resonated with many but alienated others.

As the 2020s approached, the religious landscape in post-Soviet Central Asia offered a study in contrasts. Countries like Kyrgyzstan wrestled with the legacies of enforced secularism while observing a revival of Islamic traditions. Even with efforts to reengage communities in faith, many remained non-observant. The challenge lay in reconciling heritage with modern realities, in seeking a path that honored the past while looking forward.

The events of 2020 highlighted the fluid nature of allegiance within religious institutions, as Belarusian churches stepped forward during political protests against the backdrop of a contentious presidential election. This act challenged the notion that churches were mere extensions of the state, revealing a more nuanced reality where faith could inspire dissent and reform.

Then came the reconversion of Istanbul's Hagia Sophia in 2020, changing from a museum back to a mosque. This act under President Erdogan signified more than just a simple architectural shift; it encapsulated a broader Islamic revival in Turkey and among global Muslim communities. It was a proclamation of identity, a return to roots that resonated deeply across the Muslim world, awakening sentiments of historical legacy and cultural pride.

Yet, the legacies of religion, nationalism, and conflict cast long shadows that extend into the future. As the globe grapples with these powerful forces, the question lingering amid the complexities is simple yet profound. How should societies navigate the tumultuous waters of faith, identity, and power? The journey forward will undoubtedly require a delicate balance, one that honors traditions while embracing the capacity for change, understanding that the past, present, and future are eternally intertwined.

In exploring these waves of history — from the minarets of Istanbul to the halls of faith in those distant cathedrals — one cannot help but be reminded of the delicate interplay between belief, identity, and political will. It raises a pivotal question: how will the unfolding chapters of this narrative shape our world, our communities, and our understanding of each other in the decades yet to come? In this complex tapestry of cultures and beliefs, the ties that bind and divide remain ever potent, echoing the calls for unity and justice that resound through the hearts of millions.

Highlights

  • 1991: The collapse of the Soviet Union triggered a revival of Islam in post-Soviet Muslim-majority republics like Azerbaijan, where Islamic identity re-emerged alongside nationalist state-building efforts, influencing gender roles and societal norms.
  • 1991-2025: Post-Soviet Russia developed a strategic culture of reimperialization, including cultural and religious outreach, to reassert influence over former imperial domains, with religion playing a role in this geopolitical strategy.
  • 1991-2025: The Armenian-Azerbaijani conflict, rooted in Soviet-era territorial arrangements, persisted as a major post-Soviet ethno-religious conflict, with international legal mechanisms proving largely ineffective in preventing outbreaks of violence.
  • 1991-2025: Ukraine’s evolving military legislation and reforms, especially post-2014 Russian aggression, intersected with religious dynamics as Orthodox Christianity became a significant cultural and political factor in national identity.
  • 1990s-2025: The post-Yugoslav states experienced a resurgence of religion after the fall of communism, with religious institutions gaining influence amid nationalist conflicts, often blending ethnic and religious identities.
  • 2018: The Russian Orthodox Church’s Alexander Nevsky Cathedral in Paris became a focal point of Orthodox realignment and political mobilization, reflecting the globalized and politicized nature of post-Soviet Orthodoxy.
  • 1991-2025: In the Balkans, Islam’s role shifted from a marker of national identity to a more complex religious phenomenon, influenced by state authorities, religious hierarchies, and informal communities, amid post-communist transitions.
  • 1991-2025: Religious nationalism with populist and authoritarian overtones rose in Central and Eastern Europe, where national identity and faith became intertwined, affecting politics and social cohesion.
  • 1991-2025: Post-Soviet Russia’s Islamic revival faced Kremlin restrictions and federalism consolidation, with radical movements emerging but also state efforts to control religious expression.
  • 1990s-2025: The Russian Orthodox Church (ROC) experienced a conservative resurgence, aligning closely with the state under Patriarch Kirill, promoting traditional family values and Russian nationalism as a counter to global secularism.

Sources

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  2. https://open-research-europe.ec.europa.eu/articles/5-266/v1
  3. http://visnyk-pravo.uzhnu.edu.ua/article/view/328821
  4. http://journal-app.uzhnu.edu.ua/article/view/334210
  5. http://link.springer.com/10.1007/BF01417406
  6. https://lex-localis.org/index.php/LexLocalis/article/view/163
  7. https://journal.nmu.edu.kz/index.php/ris/article/view/136-147
  8. https://humancapital.su/wp-content/uploads/2025/02/202502_p009-024.pdf
  9. https://invergejournals.com/index.php/ijss/article/view/182
  10. https://wnus.usz.edu.pl/ris/pl/issue/1552/