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it is advisable to take into account regional needs and opportunities based on the historical experience of industrialization, and achievements of modern science and technology.
Notes
Atlas sotsialno-politicheskikh problem, ugroz i riskov Yuga Rossii [Atlas of Sociopolitical Problems, Threats and Risks in the South of Russia]. Rostov-on-Don, 2006. Vol.1.
Matishov G.G., Batiyev L.V., Paschenko I.V. Atlas sotsialno-politicheskikh problem, ugroz i riskov Yuga Rossii [Atlas of Socio-political Problems, Threats and Risks in the South of Russia]. Special issue. Rostov-on-Don, 2010, Vol. 4. Matishov G.G., Batiyev L.V., Paschenko I.V. Romanov I.V. Atlas sotsialno-politicheskikh problem, ugroz i riskov Yuga Rossii [Atlas of Socio-political Problems, Threats and Risks in the South of Russia]. Rostov-on-Don, 2011. Vol. 5.
"Strategicheskoye planirovaniye v polietnichnom makroregione v usloviyakh neravnomernogo razvitiya i rosta napriazhennosti", Rostov-on-Don, 2013, pp. 5-8.
Tembulat Gyatov,
Post-graduate student at the National and Federative Relations Department of the Russian Presidential Academy of Economy and Public Administration BASIC STAGES IN THE TRANSFORMATION OF RELIGIOUS GROUPS OF THE NORTH CAUCASUS: FROM MODERATELY RADICAL TO EXTREMIST (On example of the republics of Kabardino-Balkaria and Karachayevo-Circassia)
The history of the Wahhabi movement in Kabardino-Balkaria and Karachayevo-Circassia can be divided into four stages, highlighting some of the most important and substantial characteristics of each.
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The first stage can be defined as the end of the 1980s - first half of the 1990s.
There were significant changes in the attitude towards religion in the late 1980's - early 1990's. The restructuring and democratization of society have contributed to this process, and the result was a change in the attitude of government officials towards religion.
In October and November 1990, the Federal law "On freedom of conscience" and the Russian Law "On Freedom of Religion" were adopted. Despite the persistence of bureaucratic orders for registration of religious associations, hundreds of different religious communities were registered in 1988-19901.
Numerous Islamic organizations and groups have emerged, the number of Muslim communities and mosques has increased rapidly, pilgrimages to the holy places (hajj) have acquired a mass character. Hundreds of young Muslims have gone to study at foreign Islamic institutions in Saudi Arabia, Libya, Qatar, Egypt, Turkey, and Syria.
Islamic revival process has begun to gain momentum in the North Caucasus, the politicization of Islam has become part of it.
Salafism now known under the name of Wahhabism has helped to turn Islam into an instrument of political struggle. Young preachers, returning after studying at foreign religious schools, have gradually become conductors of untraditional Islam for local people.
Jamaats have begun to emerge in the Republic, as parallel structures, gradually replacing old imams of the mosques.
By the mid-1990s Jamaats existed in almost all localities of Karachayevo-Circassia, which became a fertile ground for spreading radical religious ideas.
All members of the organization took an oath of allegiance, that "they will take up arms on the appointed day and hour, and obey the
orders of the Emir". The "Karachay Jamaat" has become widely known in the region.
In Kabardino-Balkaria serious changes in the religious sphere have taken place since 1991. The first official madrasah was opened in Nalchik, which turned into an Islamic Institute in 1993. Its main task was to train high-quality clerics with the knowledge of the Kabardian, Balkar and Arabic languages. Kabardians, Balkars, Turks, Uzbeks, and others, - 130 people of various nationalities have been trained at the school. The international Islamic organization "Salvation" with headquarters in Saudi Arabia provided substantial financial support.
The construction project of a large public and religious center in Nalchik began in 1992. It will house the Muslim Spiritual Board of Kabardino-Balkaria, as well as a prayer hall for 1,500, wedding hall, conference hall, library and book depository, and print shop.
In 1994 about a hundred Muslim communities were registered, 40 mosques functioned, and 30 mosques were under construction in Kabardino-Balkaria. A considerable support for the development of Islam in these republics has been provided by Arab countries and the Arab charity organizations accredited in the republics. An Islamic Youth Centre has been opened in Nalchik with the assistance of Saudi Arabia.
In general, the first period can be characterized as a period of latent confrontation between supporters of Wahhabism and traditional Islam, which was limited by the scope of discussions, mostly related to religious dogmas.
The second stage was from the mid 1990s up to the fall of 1999. The confrontation acquired more severe forms, which were typical of Karachayevo-Circassia.
By 1998, the number of Muslim communities in Kabardino-Balkaria reached 130.The number of mosques also increased, although insignificantly: in 1992 - 24 mosques functioned and in 1998 - 68.
Assistance from Saudi Arabia has gradually been reduced due to the dissatisfaction of Saudi preachers with the effectiveness of their missionary activity.
In 1998, the problem of Wahhabism in the North Caucasus became critical. By that time, the Wahhabis actually have seized power in Chechnya and firmly entrenched themselves in neighboring Ingushetia and Daghestan, creating a mini-state -- the Kadar zone -around the villages of Karamakhi, Chabanmakhi and Kadar in Daghestan. Large Wahhabi communities appeared in Karachayevo-Circassia, Kabardino-Balkaria, and Stavrapol territory. There were bloody clashes between Wahhabis and traditional Muslims even more often, and Mufti Abubakarov of Daghestan was brutally murdered.
The third stage lasted from autumn 1999 to 2004. Appeals for violence began to be heard on both sides, traditional and non-traditional Islam. First incidents with the use of weapons took place in a number of cities and districts of the Republic of Karachayevo-Circassia.
The socio-political situation was calmer in Kabardino-Balkaria as compared with Karachayevo-Circassia during that period, but by the early 2000s, there were two centers of power local Islam - the Spiritual Board, on the one hand, and the so-called Islamic Center, on the other. The Islamic Center was created as a youth organization of the Spiritual Board, but it soon gained independent influence on many believers.
Since 2000, the republican authorities, supporting the Spiritual Board, began to interfere into the situation. The authorities refused to register officially those, who did not obey the official Muslim leaders and the Spiritual Board of Muslims, but joined separate groups.
By 2004, almost all representatives of the Islamic Center of Kabardino-Balkaria have gone underground, and most mosques oriented to the "alternative" spiritual authority have been closed.
The authorities of the Republic and Ministry of Internal Affairs failed to establish a dialogue with the "Young Muslims". The supporters of strict reprisals among the official authorities have won. An attempt to find a peaceful solution to the situation proved abortive.
The next stage can be considered from the second half of 2008 to the present.
The stepping up of the bandit underground activity occurred in the second half of 2008, and reached its peak in 2009-2010. If earlier calls for "civilized divorce" with Russia prevailed in slogans of militants hereinafter they have acquired features of the total "jihad" against all "infidels" Secular separatism was replaced by Islamic separatism. Businessmen and officials have become exposed to blackmail, extortion and murder. Famous scientists, public figures, high-ranking officials were killed for refusing to pay "tax on jihad."
According to experts, the intensification of the armed underground occurred as a consequence of its entry into the extremist organization "Caucasus Emirate" and increasing pressure from international "curators."
The idea of "pure" Islam still finds understanding among young people. Preachers of radical movements skillfully use the protest mood in society and they turn to the best qualities of the Caucasian people -courage, strong will, contempt of danger, commitment to fairness, sacrifice for the common cause, and for the sake of friends.
The scenario of the further development of the situation in the North Caucasus depends on several factors. First of all, it is the ability to advance and implement a program that will stabilize the situation in
the region and neutralize the actions of ideologists and leaders of Islamic radicalism.
"Voprosy natsionalnykh i federativnykh otnoshenii," Moscow, 2013, issue 3 (22).
A. Adiev,
Ph.D. (Political sciences), R. Abakarov,
Ph.D. (Philosophy), Regional Centre for Ethno-political Studies DSC RAS, Makhachkala ETHNO-POLITICAL AND CONFESSIONAL PROCESSES IN MODERN DAGHESTAN (Conclusion)
The notion "land conflict" was introduced into the discourse of All-Russia scientific-practical conference on "Actual problems of counteraction to national and political extremism" in 2008. This concept denotes different territorial and land disputes. Participation of village community in such disputes lends a political aspect to conflict, as it can act on behalf of an ethnic group.
The main area of land conflicts in Daghestan are plains, foothills and coastal districts of the country. There are several forms of contradictions, contributing to the development of interethnic conflicts. First, the contradiction between the indigenous population of lowland and steppe districts and highlanders, concerning winter pastures. Secondly, the confrontation between "local" people and "newcomers" about construction of housing and countryside farming. Thirdly, the illegal sale of municipal land to local officials, running counter to the interests of residents of settlements.
Another variety of land conflicts is an uncompleted land reform that is beneficial to the district authorities, selling or renting agricultural
