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:

Louw, Maria Elisabeth. Everyday Islam in Post-Soviet Central Asia. Central Asian Studies Series, Vol. 7. New York: Routledge, 2007.

Louw provides an excellent introduction to Sufism, veneration of saints, shrine visits (like the Naqshbandi shrine), and popular Islamic rituals (like bibi Seshanba) in Bukhara, Uzbekistan.

Canfield, Robert L. "New Year's Day at Ali's Shrine." In Everyday Life in the Muslim Middle East, edited by Donna Lee Bowen and Evelyn A. Early, 234-238. Indiana Series in Arab and Islamic studies. Bloomington: Indiana University Press, 1993.

Canfield's chapter is short, but very descriptive.  He portrays the sights, sounds, and smells at Ali's tomb on a particular 1968 Navruz in Mazar-i-Sharif, Afghanistan as well as the rituals performed there and the hope for healings and blessings. 

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.

ArchNet: Islamic Architecture Community. "Digital Library." ArchNet: Islamic Architecture Community, http://archnet.org/library/.

This website contains various links to images of and publications regarding Islamic architecture. The City and Country Names section includes Afghanistan, Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan, Uzbekistan, and China along with some of their cities.  Some examples include:

Privratsky, Bruce G. Muslim Turkistan: Kazak Religion and Collective Memory. Richmond UK: Curzon, 2001.

Privratsky's book is a good ethnographic survey of contemporary Islamic practice among Kazakhs in Turkistan, Kazakhstan. It discusses, among other things, Sufism, lines of ancestry traced to the first century of Islam, observance (or non-observance) of the five pillars of Islam, shrine visitations like that of the Yasawi Mausoleum, veneration of ancestors, and healing arts. There are interesting discussions about pre-Islamic influences of contemporary religious practices and what are true Islamic practices. 

Contents: Maps and Illustrations; Preface; Abbreviations; Transliteration; The Problem of Kazak Religion; Kiyeli Jer: Muslim Landscapes and Kazak Ethnicity; Taza Jol: The Pure Way of Islam Among the Kazaks; Aruaq: Remembering the Ancestors; Auliye: Remembering the Saints; Emshi: The Kazak Healer; Kazak Religion and Collective Memory; Religion as Culture and Spirit; Appendix: Principal Informants; References Cited; Glossary; Index

Abramson, David M. and Elyor E. Karimov. "Sacred Sites, Profane Ideologies: Religious Pilgrimage and the Uzbek State." In Everyday Life in Central Asia: Past and Present, edited by Jeff Sahadeo and Russell Zanca, 319-338. Bloomington: Indiana University Press, 2007.

This chapter is very interesting and based on archival information and fieldwork. It reviews the contemporary practice of visiting sacred shrines in Uzbekistan. In doing so it shows the difference between Islam as interpreted by ordinary people and those who have religious education and how the state controls Islam in contemporary Uzbekistan.

Sections: Definition of a Sacred Site; Shared Shrines, Contested Practices (The Shrine of Ughlanjon-ota; The Tomb of Bahauddin Naqshband); Rethinking Religion in the Post-Soviet World; Conclusions: Islam and the Anthropology of Social Change