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Boris Gandarov,
Journalist (Moscow State University) ETHNIC FACTOR IN THE DEVELOPMENT OF ISLAM IN MODERN INGUSHETIA
Throughout the entire history of mankind the correlation of the two opposite phenomena - religion and nationalism - has always been one of the most controversial problems of social relations. The religious and legal base of Islam has contained much material on it. During the period when the Arab East was living through intertribal wars and dissention, the emergence of Islam contributed to uniting fragmentary society in a single community. When the Muslim community began to deviate from the fundamental principles of its religion, local nationalism began to prevail. This was seen especially clearly in Turkey and the countries of the Arab East in the latter half of the 20th century. Society and power in these states were unable to harmonize the principles of religion and modernization of the state structure. At the same time, despite predominance of Turkish and Arab nationalism, religion continued to play a considerable role in the outlook of the peoples of these countries.
This problem is especially timely for the regions of Russia where Islam and traditions of nationalism have been playing a significant role in relations between different social groups. Ingushetia is a vivid example in this context. The outlook of its population is formed on the basis of the intertwining of traditionalism and Islamic dogmatism. Sometimes it is characterized by an extremely contradictory character, which is expressed in the form of nationalism and religious radicalism. On the other hand, the trend aimed at a harmonious combination of traditional and Islamic cultures becomes increasingly popular. However, here, too, one can find elements of nationalism in questions of interethnic nature. Thus, one of the main problems at different levels of social relations is that of combining religious principles with local culture.
From the time of the adoption of Islam the ethnic factor has been playing a significant role in the religious culture of the Ingush people. It was largely connected with the fact that Islam has not become so widespread and popular here as, say, in Dagestan, due to certain objective reasons. Because the population in Ingushetia did not receive such fundamental knowledge about Islam, their ethnic and religious identity began to turn into a certain national feature. This trend contributed to the spreading of all and sundry myths and superstitions, which became especially strong among the local population in Soviet times. It is the generation educated in the spirit of atheism that brought Islam to its traditional interpretation and understanding. As a result, the synthesis of the idea of the superiority of the Ingush nation and the "special Islamic path" began to take shape of moderate nationalism. Against this background Salafite ideas became widespread, which differed from Sufi ideas. In this situation mobilization campaign to protect the ethnocultural image of Islam began, which entered into contradiction with its fundamental principles. For the first time since the spreading of Islam a threat to stability of popular Islam has arisen. Previously, contradictions emerged between different tariqats, whereas now the spreading of Salafite ideas in Ingushetia has contributed to the weakening of the positions of the Sufi trends. As a consequence, ideological struggle for influence on popular masses has begun.
It should be noted that this confrontation has manifested itself in various forms. The actions of representatives of the radical wing of Salafites and Sufis have engendered the atmosphere of alienation, mistrust and fear in society, they divided people into "our own" and "alien." At the same time there are groups of Muslims who adhere to Sufism and Salafism and who understand the need to search for a compromise on the basis of uniting factors. In their views and outlook, the representatives of the Nakshband tariqat of Sufism are closer to
Salafites. The attractiveness of the latter in Ingushetia lied in their cohesion on the basis of Muslim fraternity which is characteristic of society adhering to the precepts of the Koran and sayings of Prophet Mohammed. Representatives of Sufism, while recognizing these arguments, try to bring religious rites closer to ethnocultural traditions. The intertwining of Sufi rites and certain traits of national character led to the situation in which the individual is restricted in the formation of his views and made dependent on the views and moods of the majority. In these conditions the ethnic factor begins to prevail over the fundamental essence of Islam. Most people perform their religious duties being guided not by their convictions, but by the traditions widespread in this medium.
Members of a certain part of Ingush society show a tendency toward protective nationalism. This is connected with the increasing popularization of Salafite ideas threatening the way of life of the category of the population which is trying to oppose Salafism with the innovated form of Ingush etiquette. However, propaganda of the revival of the cultural traditions some of which contradict Islamic principles only enhances disunity in Ingush society. At the same time, one cannot deny a harmonious combination of certain ethical standards with the Sharia principles, such as "sabar," "wrath," "envy," "generosity."
In the Ingush etiquette ("Ezdel") the notion "sabar" means a moral principle and moral quality characterizing a just and well-founded attitude to the interests, convictions, faith and habits in human relations and behavior. The Ingush people believe that it is necessary and commendable to restrain one's wrathful feelings and exclude obscenities and swearwords, threats and insults from their language, and regarded the use of the above-mentioned words and feelings a manifestation of weakness.
The Ingush "Ezdel" condemns envy as a feeling and trait of a character unworthy of man, as a potential source of evil for people around and the man himself. The ideal variant of the way of life, according to Ezdel, is not to be envious, and always be pleased with what the man has. Only such man can really be happy. The Ingush Ezdel regards generosity as a moral quality characterizing man's readiness to share with others what he has. Generosity shown to guests, help to widows, orphans and the poor were regarded especially commendable.
Thus, the development of Islam in present-day Ingushetia is connected with a whole range of contradictions disuniting Ingush society. The main problem of relations between all members and groups of Ingush society is the absence of a constructive approach to searching for ways capable to harmonize national self-consciousness. In this context the potential of Islam and the ethnic culture of the Ingush people have possibilities to regulate public relations on the basis of a regimented categorical apparatus representing a synthesis of religious-cultural specificities of the region. The leading role in regulating these social relations should belong to the state as a party interested in harmonization and stability of relations in society.
"Vlast". Moscow, 2013, No 1, pp. 120-122.
E. Kulpin-Gubaidullin,
Journalist
A SMALL NATION IN DIFFERENT ETHNIC SURROUNDING IN THE POST-SOVIET AREA
(on the example of the Crimean Tatars)
Sense of self, or the social unconscious of a small nation in a foreign ethnic surrounding in the post-Soviet area differs
