The Chengba site is the only city site dated from the late Warring States Period in eastern Sichuan Province, China. New discoveries of artefacts and structures at the site enable exploration of the regional role and management of counties that were established at this time by the central government.

Stratified Middle and Upper Palaeolithic sites in Central Asia are rare. The recently discovered Soii Havzak rockshelter, in the Zeravshan Valley in northern Tajikistan, is a stratified site that contains several phases of Palaeolithic occupation rich in lithic, faunal and charcoal remains that help establish chronology of the region.

The study aimed to assess the heterogeneity in the distribution of disease awareness, attitudes, and practices related to cystic echinococcosis (CE) in different subgroups and inform health authorities regionally and globally for future evidence-based tailored prevention practices in the region. A cross-sectional study was conducted with 242 participants from Kyrgyz Republic (KR), Issyk-Kul oblast, and utilized survey data to analyse demographics, household information, echinococcosis-related practices, and knowledge. Participants in high-risk environments (HRE) and engaging in high-risk behaviours (HRB) linked to CE contracting were identified. Out of 242 participants, 39% lived in HRE, with 22% engaging in HRB of contracting CE. 13% lived in HRE and engaged in HRB. Only 6% followed all preventive measures, while 56% followed some. 97.5% of participants had heard about CE, but only 6% identified all transmission routes, and 63.4% were unaware of dog contact as a route. Education reduced the odds of being in the highest risk group (HRE&HRB) (OR 0.5, 95% CI 0.23–0.80). The study's findings are alarming, emphasizing factors contributing to regional endemicity. We anticipated a similar pattern in the neighbouring countries, given the shared nomadic customs and historical parallels. Examination of the heterogeneity of disease awareness and practices allows tailored prevention strategies. Urgent prevention programmes focusing on echinococcosis awareness in the KR are crucial to addressing challenges posed by nomadic habits.

This paper examines the historical development and contemporary landscape of Islamic financial law in Central Asia. Rooted in Sharia principles such as avoiding riba (usury), gharar (uncertainty), and maysir (gambling), Islamic finance has evolved into a sophisticated framework that promotes equity, transparency, and social welfare. In Central Asia, a predominantly Muslim region shaped by diverse cultural influences, Islamic financial jurisprudence reflects a unique blend of traditional practices and modern regulations. The growth of Islamic finance in this region is driven by increasing awareness, regulatory support, and integration with global markets. Key principles like the prohibition of interest, risk-sharing, and asset-backed financing underpin the operations of Islamic financial institutions.

Case studies from Kazakhstan, Uzbekistan, and Tajikistan illustrate successful implementation strategies. The paper concludes by emphasizing the potential for Islamic finance to drive sustainable economic development in Central Asia and the need for ongoing research, collaboration, and policy support to navigate the complex dynamics of this evolving field.

Rock art can be useful as a factor in reclaiming Indigenous identities. One example of this phenomenon is work by contemporary artists who explore and integrate rock art in their creations. The author considers how and why a selection of artists in Siberia/Central Asia and Canada use these ancient images.

Sixteen species and two varieties of lichenicolous fungi are reported from Rhizoplaca s. lat. Four species and one variety are described as new to science: Caeruleoconidia ahtii Zhurb. (on Rhizoplaca s. str.), with hyaline to pale greyish turquoise, comparatively large conidia; Cercidospora mongolica Zhurb. & Cl. Roux (on Rhizoplaca s. str.), with a reddish brown (above) to pale brownish grey to colourless (below) exciple, mostly 4-spored asci, and (0‒)1(‒2)-septate ascospores, mostly 23‒28.5 μm long; C. tyanshanica Zhurb. & Cl. Roux (on Protoparmeliopsis and Rhizoplaca s. str.), with a uniformly grey exciple, mostly 4-spored asci, and (0‒)1(‒2)-septate ascospores, mostly 25.5‒31.5 μm long; Stigmidium pseudosquamariae Zhurb. (on Protoparmeliopsis), inducing brown cerebriform galls, with consistently immersed ascomata and well-developed pseudoparaphyses of type b sensu Roux & Triebel (1994); and Arthonia clemens var. peltatae Zhurb. (on Protoparmeliopsis), with a brown epihymenium without grey shade. An unidentified species of Leptosphaeria growing on Protoparmeliopsis peltata, and Lichenostigma cf. chlaroterae growing on P. peltata and Rhizoplaca chrysoleuca are briefly characterized. Arthonia clemens is newly reported for Kazakhstan, Kyrgyzstan and the Republic of Sakha (Yakutia) in Russia; Cercidospora melanophthalmae is new to Kazakhstan, Kyrgyzstan and Mongolia; Didymocyrtis rhizoplacae is new to Russia; Lichenoconium lecanorae and Muellerella erratica are new to Kyrgyzstan; Stigmidium squamariae s. lat. is new to Kazakhstan, Kyrgyzstan and Turkmenistan. Didymocyrtis rhizoplacae is documented for the first time on Rhizoplaca subdiscrepans, and Pyrenidium actinellum s. lat. on Protoparmeliopsis. A key to 36 species of lichenicolous fungi and lichens known to occur on Rhizoplaca s. lat. is provided.

Grain-cooking traditions in Neolithic China have been characterised as a ‘wet’ cuisine based on the boiling and steaming of sticky varieties of cereal. One of these, broomcorn millet, was one of the earliest Chinese crops to move westward into Central Asia and beyond, into regions where grains were typically prepared by grinding and baking. Here, the authors present the genotypes and reconstructed phenotypes of 13 desiccated broomcorn millet samples from Xinjiang (1700 BC–AD 700). The absence in this area of sticky-starch millet and vessels for boiling and steaming suggests that, as they moved west, East Asian cereal crops were decoupled from traditional cooking practices and were incorporated into local cuisines.

In Central Asia, the Soviet state had destroyed most Islamic institutions by the late 1930s, which gradually alienated millions of Soviet Muslims from the basics of Islamic theology and key Islamic practices of virtue cultivation, including the five daily prayers (namaz), Islamic ethics of dressing (like covering certain parts of the body), and certain lifestyle prescriptions (such as the avoidance of alcohol, gambling, and premarital sex). As a result, mainstream Islam in Central Asia came to revolve around the main Islamic life-cycle rites (i.e., male circumcision, the marriage ceremony, and funeral prayer) and occasional practices of uttering blessings, reciting short Qur’anic verses for the souls of the deceased, and visiting shrines, among others. Although more than thirty years have passed since the fall of the USSR, this non-observant form of Islam remains widespread in the region. Inquiring into the conceptual and affective aspects of Soviet forced secularization in Central Asia, I make two interrelated interventions into secularism studies and the anthropology of Islam. First, I theorize Soviet secularism through attending to the modern state’s aspiration to transcend and transform the particularities of lived traditions, which reveals significant overlaps between communist and liberal modes of statecraft and subject formation. Second, reflecting on a non-observant form of Islam in contemporary Kyrgyzstan, I ask: what remains of a tradition of virtue ethics when its modes of abstract reasoning and virtue cultivation have all but vanished?

This DiF paper analyses the 2021 Consultations for Central & Eastern Europe and Central Asia, conducted as part of the process underlying the United Nations Working Group ‘Report on human rights-compatible international investment agreements’. These consultations led to three unique conclusions concerning International Investment Agreements (‘IIAs’), which were absent in other consultations: (i) the ‘regulatory chill’ caused by IIAs with respect to human rights regulations is moot in authoritarian and ‘hybrid’ regimes in this region, (ii) IIAs tend to be perceived in this region as tools to protect human rights, which can spill over to other areas of socio-economic life, and as a source of inspiration and a model for building similar protections in such other areas, and with the potential to (iii) have a positive impact on the development of domestic laws (and their relationship with the rule of law and good governance reforms in developing host states).

In the 1970s and 1980s, Soviet social scientists and planners grew increasingly skeptical that they could draw Central Asian peasants, and especially women, into the industrial workforce, and turned to experimenting with “non traditional” forms of work, such as home labor for handicrafts and consumer goods and family subcontracting in agriculture. This article traces Soviet debates about women’s labor and the family in Central Asia in the context of demographic policy, productivity, and welfare. It argues that the evolution of home labor and other “non traditional” labor policies aimed at Central Asians share two distinctive features with neoliberal-inspired welfare discussions in the United States as well as the emerging politics of entrepreneurship in the sphere of international development. First, all three emerged as a result of social scientists and planners revisiting earlier paradigms after perceived policy failures. Second, despite their pessimistic reading of earlier policy initiatives, Soviet policymakers and their counterparts hung on tenaciously to the idea that state policy could be used to improve people’s lives. By studying the turn towards individual labor and entrepreneurship in the USSR alongside the emergence of micro-credit in international development and changing welfare politics in the US, we can see neoliberalism emerging where universalist policies meet their limits.