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Natalya Muhametshina
D. Sc. (Politics), expert, Ethnological Monitoring Network (Samara) MOSLEM COMMUNITY OF RUSSIA UNDER INFLUENCE OF MIGRATION PROCESSES (On the example of Samara Region)
The population of Samara Region, just as the population of other parts of the Volga area, is characterized by ethno-cultural and confessional variety, which has taken shape over the centuries. Despite a rather complex history of Islam in the Ural-Volga area, it can now be stated that the Moslem population of the region adheres to deeply-rooted Sunna Islamic traditions. Within the framework of these traditions their bearers have evolved effective mechanisms of interaction with other, non-Islamic people of the region and they are tolerant members of the regional community characterized by the different ethno-confessional features.
In the conditions of modern Russia with the mass drive for religious identity, the stepped-up activity of religious organizations and the development of cooperation of state and religious institutions, adherence to traditional Islam are of especial significance for the Moslem community and for Russian society as a whole. Despite numerous innovations imported from Turkey, Egypt, Saudi Arabia and elsewhere, it is precisely traditional Islam that provides the psychological and social foundation for the individual choice of religious identity. The adherence of most Muslims of the region to traditional Islamic practices explains their aversion to religious-political extremism.
At present the territory of Samara Region is inhabited by representatives of more than 130 nationalities. Among the traditional residents are Russians (83.6%), Bashkirs, Jews, Kazakhs, Mordovians,
Germans, Poles, Tatars, Chuvash, and Ukrainians. At the end of the 20th - beginning of the 21st century the population of the region was augmented by the arrival of Azerbaijanis, Armenians, Kyrgyz, Koreans, Tajiks, Uzbeks, and representatives of the North Caucasian and other peoples. They came to settle for good or as labor migrants, and we determine them as "new migrants."
Most "new migrants" are "ethnic Muslims." According to the All-Russia population census of 2002, the number of "ethnic Muslims" living in the region was about 182,000 (5.6%). Among them are Tatars, Bashkirs and Kazakhs who account for over 150,000 people.
During the period between 2002 and 2010 Samara Region attracted many migrants. The number of newly-arrived immigrants from the Transcaucasus and Central Asia wishing to receive Russian citizenship was growing right up to 2009. For example, no less than 10,000 Azerbaijanis became Russian citizens living in Samara Region.
Interviews with the leaders of national-cultural organizations and Muslim clergy show that people from Azerbaijan, Kyrgyzstan, Tajikistan and Uzbekistan (it is they who form the bulk of labor migrants and immigrants) are active believers.
There are more than 400 officially registered religious organizations in the region representing 23 confessions. The Muslim community has 86 officially registered mahallya-parishes and two madrasahs ("Nur" at the Samara Cathedral Mosque, and "Gali" in the village of Alkino, Pokhvistnev district).
The year 1989 was the turning point for the Islamic religious organizations in the region. Parishes began to be officially registered one after another and mosques were opening. The regional Spiritual Board of Muslims of Samara Region was set up in 1994, which was first headed by Imam A. Mingachev and then the Mufti of the Samara Cathedral Mosque V. Yarullin.
In the opinion of most representatives of the clergy, secular authorities and Tatar national-cultural figures, V. Yarullin succeeded in setting up a uniform and authoritative managerial structure. Until recently, all registered parishes and the Samara Spiritual Board were subordinated to the Central Spiritual Board of Muslims of Russia and the CIS European countries headed by Mufti T. Tajuddin. At present there are two small parishes in the city of Togliatti whose leaders regard themselves loyal supporters of R. Gainuddin and the Council of Muftis of Russia. But the regional umma does not recognize these organizations, regarding one of their leaders impostor deprived of the title of imam. Besides, he has serious legal problems facing him. A mahallya-parish subordinated to the Kazan mufti was registered in Samara in 2010.
With the growing number of migrants the traditional Muslim community of the region now includes Shia Muslims from Azerbaijan and Shia Ismaili Muslims from Tajikistan. Among the Tajiks living in Samara Region and temporary labor migrants from Tajikistan there are followers of the biggest Ismaili Muslim community headed by Aga Khan IV. Donations of the "Aga Khan Foundation" help maintain a Sunday school and organize various religious functions. In 2010 a preacher (Hajji-Nabi) from Tajikistan settled in a village in the region, and Tajiks from Samara and other places in the region come to him for Friday prayers. This parish has not been registered and Hajji-Nabi himself failed to get a place at any mosque. The leaders of the Tajik national-cultural organization "Paiwand" ("Unity") consider his activity schismatic.
At present, representatives of the Muslim peoples of the Ural-Volga area and people from the Caucasus and Central Asia come to any mosque for prayers together Although there are certain differences in prayer ceremonies between Tatars, Bashkirs, Tajiks, Uzbeks, on the one
hand, and Chechens, Ingushis and Daghestanis, on the other, no discontent is ever expressed by anyone.
According to information from the chairman of the board of the "League of Azerbaijanis of Samara Region" Sh. Kerimov, Shia Muslims from Azerbaijan attend prayers at Tatar mosques and do not feel any discomfort.
From the mid-1990s the number of Muslims representing non-traditional peoples in the Ural-Volga area has been growing steadily. However, the leading position in the Muslim umma is held, as before, by Tatars. They also form the overwhelming majority of the Muslim clergy. In some mosques newly-arrived Muslims account for a greater part of those offering prayers, they include people from the North Caucasus, Central Asia and Azerbaijan. In recent years traditional bilingual service (Arabic and Tatar) at urban mosques gave way to trilingual (Arabic, Tatar, Russian).
Mosque has a special significance for temporary labor migrants. Some of them came to the region independently and have no addresses of their fellow-compatriots, so they turn to mosques for information and material assistance. These migrants are few and far between, but they should be taken care of. The Spiritual Board closely cooperates with the national-cultural organizations representing the interests of "ethnic Muslims," and this is why employees at mosques know contact telephones and addresses of national clubs and group heads. For Muslim immigrants and temporary labor migrants mosque is a "place of their Motherland," where they can have physical and spiritual rest, and also get in touch with their fellow-compatriots.
In the view of one of Samara experts, the increase in the number of Muslims in the region due to people from Central Asia, the North Caucasus and Azerbaijan is beneficial for the local Muslim community. Muslims from those parts "restore the image of Muslim as a man
leading a virtuous life without alcohol. True, the local clergy are slightly worried over the stricter mentality of people from the North Caucasus and the harsher Hanafi variant of Islam of Central Asian Muslims. But it is only natural that ethnic specific features influence Islamic traditions.
Three years ago, while assessing the situation in the Muslim community of Samara Region, the Imam of the Cathedral Mosque emphasized the fact that there were no "real Wahhabi Muslims" and extremists. However, recently representatives of the Muslim public express growing apprehension over increasing Salafi Islam tendencies in neighboring Tatarstan and their possible penetration in Samara Region. The main source of the spreading of Salafi Islam lies, in the view of our experts, in the system of modern Islamic education in Egypt, the Arab Emirates and Saudi Arabia.
In 2004-2005 the Muslim public and clergy unanimously denounced the attempt of the supporters of the Party of Islamic revival ("Hizb ut-Tahrir") to unfold broad propaganda activity in Samara Region. Now one can state with confidence that supporters of "Hizb ut-Tahrir" and "Tablig-i Jamaat," and other radical organizations have no backing in the regional Muslim umma. However, these organizations using the idea of radical Islam to achieve social justice or as a means to overcome personal ideological-psychological frustrations can become attractive for a certain part of Russian Muslims, especially, young people.
Despite the fact that more and more changes have been taking place in the Muslim community, the Spiritual Board of Muslims of Samara Region can safely characterize the situation there as calm and quiet. The secular authorities hold similar views.
"Vestnik Rossiiskoi natsii, " Moscow, 2011, No 4-5, pp. 224-241.
