Köçümkulkïzï, Elmira and Daniel C. Waugh. "Religion." In Traditional Cultures in Central Asia." Silk Road Seattle (2001), http://depts.washington.edu/silkroad/culture/religion/religion.html.

Köçümkulkïzï and Waugh argue that "there is a syncretism between pre-Islamic religious tradition and Islamic norms, a fact which explains some of the distinctive features of Central Asian Islamic practice."  Further they state: "It is difficult for most Central Asians today to distinguish today between that which is Islamic and that which is shamanic or non-Islamic."  To fill out this argument they discuss shamanism, the Yasawi and Naqshbandi Sufi orders, formal/orthodox Islam of historic Bukhara and Samarqand, and sacred sites (mostly in Kyrgyzstan).  Among the sacred sites they mention and provide photos of petroglyphs, balbals, burial sites, trees (some with strips of cloth and others with bones), and cairns/oboos.  Other than mosques located nearby some of these sites and the presence of Arabic writing, it is unclear the relationship of these sites to Islam.  The last example of sycretism cited is the Gur-i Amir Mausoleum in Samarqand, Uzbekistan about which the author's state, "a pole with a horse tail has been erected over one of the graves in the interior, a feature characteristic of oboo ritual sites in other regions of Central Asia which were not influenced by Islam. "  Other interesting quotes are as follows:

Tabyshalieva, Anara. "The Kyrgyz and the Spiritual Dimensions of Daily Life." In Islam and Central Asia: An Enduring Legacy or an Evolving Threat?, edited by R. Z. Sagdeev and Susan Eisenhower, 27-38. A Center for Political and Strategic Studies book. Washington, DC: Center for Political and Strategic Studies, 2000.

Tabyshalieva's first two sections briefly discuss sacred sites in Kyrgyzstan, including Suleiman's Mountain in Osh.  The third and fourth sections discuss religious pluralism.  She divides Kyrgyzstan into three parts: Bishkek with Christian groups; the North with "traditional" Islam; and the South with "strict" Islam.  The section on women briefly discusses the veil, polygamy, abortion, and male-domination.  The last section discusses political issues in other Central Asian countries.  In conclusion, she argues that Central Asian states should be more transparent and open with religion in order to prevent conflicts.  Tabyshalieva's chapter covers a lot of material, but not in depth.

Aigine Cultural Research Center. "Traditional Spiritual Practices." In "Traditional Knowledge in Kyrgyzstan." Aigine Cultural Research Center. http://tk.aigine.kg/Default.aspx.

This is a great website which covers Kyrgyz sacred rituals and shrines in text, photos, and video.  It also contains a glossary, search box, and discussion of whether mazar visits are compatible with Islam.  To access much of the information, however, one must register with the site.

Sections: Sacred Sites; Rituals; Kyrgyzchylyk, Manaschylyk; Sacred Capacity and Medicine; Master and Apprentice.  Descriptors: 2010s, A, ethnography, Kyrgyz, Kyrgyzstan, photography, photos, RITUALS, SHRINES, SITES, video, website; religious life.

Montgomery, David W. "Namaz, Wishing Trees, and Vodka: The Diversity of Everyday Religious Life in Central Asia." In Everyday Life in Central Asia: Past and Present, edited by Jeff Sahadeo and Russell Zanca, 355-370. Bloomington and Indianapolis: Indiana University Press, 2007.

In this chapter Montgomery follows three people in Kyrgyzstan and describes how they each practice and view Islam differently. He argues that religion in Central Asia is diverse and important to the people, but not all consuming.

Contents: Ideas of Islamic Orthopraxy and the Problem of Purity; Traditional Religious Practice, Syncretism, and Everyday Religious Meaning; Multiple Meanings of Sacred Space: The Case of Solomon's Mountain; Russian Orthodoxy, the New Christians, and the Challenge of Plurality; Religion on the Streets