CC BY
7
the fanatical ideological doctrine and socio-political practices of Wahhabism is the idea of the protection of strict monotheism as the main principle of Islam.
The author concludes that the modern youths of Dagestan have absorbed a lot of negative phenomena and processes, taking place in our society, and a significant part of it has become a destabilizing factor in social development. This situation requires immediate intervention of the state, all the healthy forces of the society in solving the problems of youths in the development of culture. Today Dagestan is unable to cope with these problems on its own.
The author of the abstract - E. Dmitrieva
2017.01.010. S. ZHEMCHURAEVA. ON THE QUESTION ABOUT THE POSITION OF RELIGION IN THE STRUCTURE OF THE CHECHEN IDENTITY // "II Bigievskie chteniya - 2015. The Moslem thought in XXI century: The renewal and tradition unity: materials of II International scientific-educational conference, Saint-Petersburg, 17-20 May 2015", Moscow, 2016, P. 27-281.
Keywords: the Chechen identity, religion, a language, taip, ethnos.
S. Zhemchuraeva,
Ph. D. (Sociology),
Complex Research Institute named
after Kh. I. Ibragimov, RAS (Grozny)
The identity problem emerges full blown under current conditions more and more. The interaction of a human-being with environment during operating activities influences on the national character, life values constituting people's mentality in many respects. It is a form of spiritual adaptation to the life environment to a great extent. The Chechen identity was historically formed under social-political conditions of immense complexity having considerably impacted on constituents of its
components. Harsh nature conditions where the Chechens lived, numerous wars where they have took part in made their character hard, they became courageous and brave soldiers. A man-Chechen must act as not to shame a credit, not to lose respect of the associates. The environment formed the people whose principle meaning of life was to keep credit, dignity and freedom.
The Chechens' vision of freedom isn't something external, minor but it is implicitly to the being and included in the everyday their language. The Chechens' vision about a category "freedom" is associated with the different states of their social dynamics. The native language reflecting ethnically dependent picture of the world presents a primary symbolic medium of any people. The native language was always the enduring value for the Chechen ethnos and was the core of its culture. It is necessary to place the efforts to preserve the Chechen language in recent times of ethno-cultural development of ethnos because the Chechen language is under a threat of dying out according to data of UNESKO.
In the course of the historical development the Chechens' mentality was shaped by particularities characterizing them. The common social-psychological features of this ethnos are: hospitality, respect and unquestioned authority for the elders, love of country, devotion to a friendship, a high level of tolerance to the representatives of other ethnos and confessions. Multilayer structure of the Chechens' identity is characterized with a devotion to the ancestral territory. Each ethnic Chechen has a spiritual liaison with its ancestral village. The Chechens instructed to bury them just in their ancestral villages.
A sacral attitude towards Homeland is given for the Chechens by means of knowledge for generations. The Chechens are also characterized with a notion of their genealogy. Each Chechen must know his genealogy, at least, the names of seven forefathers. Their ethnic origin of the Chechens is placed in
question if there is no corresponding data of a generation genealogy.
Addressing to a problem of a type identity of the Chechens S. Zhemchuraeva argues with those who consider each serious event in Chechnya as clan, taip or vird. The Chechens themselves find out taip or vird belonging of each other occasionally having lived alongside during the decades but sometimes in connection with emergency circumstances. The Chechen social institute origin is associated with long-term historical and socio-economic transformations in the Chechen society.
According to a social research devoted to the study of taip apprehension by the Chechen youth in 2012 the students were suggested to point out in what status it is easier for them to recognize and feel themselves to confirm the above-mentioned the most significant identities. The results of answers were important to verify the initial hypothesis of the research that taip belonging isn't significant for the modern Chechens. The results of the research showed that a confessional belonging is the most important component for the youth and the core of their identity (73,5% of respondents are for this variant of the answer), 18,2% of respondents consider their identification with the Chechen status to be the most comfortable. A cosmopolite status attracts only 3,8% of the youth. It is easier to be aware of themselves as the representatives of their type only for 1,9%. 1,2% of respondents count themselves to be the Europeans and 0,5% of respondents marked that the status "a human being" is the most convenient for them. The results of the research showed that taip in the modern Chechen youth apprehension is a myth relationship based on historical memory. At present it doesn't fulfill real social functions but only related solidarity ones. Taip identity considerably concedes to a religious, family and ethnic identity.
A confessional identity of the Chechens is worth of individual attention. The Chechens are the Moslems-Sunni where the Islam is presented in the form of Sufism. The sheik Kunta-Khaji born in the mountain village approximately in 1830 is the
brightest, widely recognized Chechen saint-Sufi in the whole Islam world and a founder of the Sufi Brotherhood of Zikristov. Kunta-Khaji appeared in the most dramatic period for his people and actually saved his people' spirit not only from the existing but the expecting troubles.
During the deportation the Islam acted a consolidating role in the Chechen life. The Chechens kept their credit, the national language, the best customs and traditions, religious faiths bringing up the kids as appropriate in cruel conditions of the deportation. The national idea of the Chechens during this period is a faith in God, brotherhood, mutual support, self-preservation and hearty-emotional determination for the Caucasus. Being physically in the deportation the Chechens was in the country of their ancestry in their dreams, emotional stress and they didn't imagine their life without it.
Socio-cultural and confessional particularities evolution was unevenly because of the difficult state-political development so the main characteristics of their identity were formed: maximum solidarity, togetherness, a human being dignity, individual liberty; succession and orthodoxy; a special role of religion being inherent to ethnic belonging; sacral attitude to Homeland, the ancestry land; individual and collective responsibility.
The author of the abstract - E. Dmitrieva
