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Elman Rustamov,
Chairman of the CB of Azerbaijan MODERNIZATION SPECIFICS IN AZERBAIJAN
The essence of institutional modernization of Azerbaijan - the country, characterized by developing economy and by rich natural resources, may be briefly described as a process of evolutionary formation of the institutional environment, which would make it possible to create the national diversified and sustained economy for the historic definite period (doctrine "Azerbaijan-II").
The successful realization of institutional modernization is connected with determination of an optimal correlation of the efforts exerted for the sake of achievement of two tasks: a) construction and development of universal mechanisms of coordination in economic and public-political spheres in a group of countries; b) use of competition advantages based on cultural traditions of various nations and determining behavior of economic actors.
The unbalanced decision by itself creates threats to the stable development of the country. The consideration of several factors, which have an impact on modernization process in Azerbaijan, is presented below.
The ethnic identity should be mentioned. The identity may not be a final outcome, since it is in the process of changes, as was noted by E. Renan: "the nation is a constant plebiscite". At the same time, many elements making the kernel of the national (ethnic) identity of Azerbaijanis have been formed already. Thus, the introduced in Soviet times official territorial ethnic community "Azerbaijanis" has been mainly adopted by society. The Azerbaijani relatives-family relations as a feature of national character have been better kept than, for instance, in some other post-Soviet republics. The stable family and relatives ties in total remain a value to be appealed. The respect to elders and to
women is maintained in all strata of society and is not questioned by anyone. The preservation of these relations is of great significance in the system of social security of the republican population, in rendering assistance to the old people, children and disabled persons. And it is an essential element of the social capital of reforms.
At the same time, Azerbaijan, like China, may not ignore the modern systems of pension security and social insurance putting this burden on the family-relatives institutions. The level of their preservation and the characteristic of their functioning in Azerbaijan is nearer to the European norms than (for instance, characteristic for many peoples of the southern part of Europe) then to the norms, existed in China. The small families in Azerbaijan often are subjects of economy primarily in the sphere of small business, and there are good conditions in the country for further development of family business. However, such business may not be of such significance in Azerbaijan as in China and in some countries of the South-Eastern Asia.
The wide network of patriarchic families has almost disappeared in Azerbaijan, unlike the situation in the East Asia; and the functioning of large families is mainly limited with rendering to them daily assistance. The level of autonomy and emancipation of the individual is much higher than in China and other countries of the East Asia, while the most active part of the youth is characterized by its western orientation. It should be said that "the network's capitalism" and a peculiar type of social mutual assistance, not based on the state structures, is typical for the agrarian countries. More than half of the population of China lives in the country, in the agrarian regions. Azerbaijan is an urbanized country with the corresponding structure and type of family-relatives relations.
At the same time, the family relations in Azerbaijan are kept and cultivated, and they play a significant role in the system of everyday
mutual assistance. For instance, neighbors traditionally take upon themselves a wide circle of obligations in arrangement of funerals. It is a common public view that it is possible to use as a social capital of modernization some features of social life, being proud of them. And the features of social life, described below, are mentioned more often.
Patriotism and love for the native people and country is quite significant. It is said that the Azerbaijanis as members of the Diaspora do not sever connections with the native country and are ready to render assistance to it for construction of the better future.
Readiness for the united and common actions is important. The Soviet past experience was accepted well by the mentality of Azerbaijanis, since it contained the collectivist component.
Tolerance, hospitality and peaceful disposition are displayed by society. These features let arrange relations in the contemporary world plurality, participate in multinational projects and initiatives, maintain business relations with any partners.
Entrepreneurship, knowledge to see the benefit and to find out the means to derive creates competitive advantages for Azerbaijanis in business under other equal conditions.
Religious identity makes it is possible to determine the common features of the religious impact on modernization processes, basing on the results of scientific research. According to R. Motika, in Azerbaijan over 93% of residents consider themselves as Muslim believers, but only 3-4% of the population may be regarded as "active" believers, who comply with various dogmas of Islam. At the same time, the religious norms have their impact on almost all spheres of everyday life of society in Azerbaijan. They are displayed in family etiquette, in marriage relations, in reciprocal relations of gender groups. Most funerals in Azerbaijan are based on religious rituals. Islam in Azerbaijan functions in the ethnic-cultural sphere and is closely
connected with Azerbaijani identity. Side by side with the official Islamic structures there exists as well the phenomenon of "people's Islam", which, for instance, is displayed in pilgrimage to various holy places, as well as in local associations of believers, headed by the charismatic figures, who lack religious education. It is evident that any modernization projects in Azerbaijan should take into account these factors. At the same time, the Azerbaijani model permeated with religious traditions and norms is highly susceptible also to the best western values.
The civilization and national-state identity should be mentioned. The historic-cultural research shows a limited combination in national culture of Azerbaijanis of both European and Eastern features, of both secular and Islamic self-consciousness. The synthesis of western and eastern origins was rooted in national identity of Azerbaijanis, and therefore the displays of painful search for self-identification are quite rare in society of Azerbaijan. The Azerbaijanis are Europeans with Islamic mentality. They may work as Europeans and behave as Muslims at home. This is a characteristic example of the self-description of the contemporary Azerbaijani.
The level of determination (the lack of conflicts) of national self-consciousness, achieved in Azerbaijan, is a rather rare example in the post-Soviet world. The disintegration of the Soviet Union almost everywhere was the reason of the identity crisis. This crisis had old historic pre-conditions in some new independent states. In Azerbaijan the intellectuals, appeared in the middle of the XIX century, personified for instance by M.F. Akhundov, was at once oriented to the synthesis of cultures of the East and the West. Polish scientist T. Sventkhovsky rightly characterized the elite as a supporter of modernization and mentioned that the aims of Azerbaijanis modernists of the XIX century were concentrated primarily in the sphere of enlightenment.
Modernization in Azerbaijan is based on a rather old historic tradition, while the ideals of the elites in charge of modernization were concentrated mainly on the tasks of people's enlightenment, development of culture in the limited sense of this word (the rise of level of education, development of art, promotion of spiritual searches etc.). In Azerbaijan, according to T. Sventokhovsky, the notion "intellectuals" originally meant the people, who had mastered Russian culture. Since the end of the XIX century, the Turkish influence gained in strength; however, it did not change the mainly cultural orientation of modernization processes and only fixed in mass consciousness the idea of synthesis of cultures.
The high level of education, of enlightenment of the population in Azerbaijan, like a high level of Azerbaijani culture, is perceived also today as a high value and an important modernization resource. The personal authority in Azerbaijani society to a large extent is based on the actual level of education, while this criterion is more important than the status of the older person. The prestige of the educated person was high both in the pre-Soviet period and at the present time, when education and enlightenment go on to be regarded in society of Azerbaijan as a priority for the wide masses of the population. They continue to play the role of an important resource for vertical mobility, while the higher education institutions are the social lifts. The aspiration for getting education is perceived and may be interpreted as a feature of national culture.
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What are the integral parts of national peculiarity of the Azerbaijani way of modernization? The present stage of modernization in Azerbaijan is characterized by the more favorable conditions of its development. The most active part of society pins its hopes on modernization to ensure the favorable future. There are no opponents to 28
the idea of modernization. The modernization in Azerbaijan does not confront resistance of the traditions; on the contrary, the remained traditions may themselves become its social-cultural capital. There have been discovered two main perceptions on a probable correlation of traditional and innovation elements of the social-cultural capital in the institutional transformation of society.
The modern institutions, "contemporary" means and forms of communication, governance and actions may and must be used in the sphere of official relations - in work, in business, in office. The space of their localization shall be public and external.
The preservation of traditional, national forms and common occurrence, i.e. non-formal institutions should be promoted in the private space, in the milieu of personal and informal relations - in everyday life, in family, in friendly associations.
The local and traditional features may and must be included in contemporary practice. They may contribute to its success. As far as possible, it is necessary to create the institutions based on combination of western and eastern, modern and traditional, European and national original features. The combination of modern and traditional features in the new institution may be regarded as a symbolic modernization capital. At the same time, the issue of probable support on tradition should be clarified. To the author's view, the most essential part of the modernization's social-cultural capital is connected with local rural traditions. The chances for their use in Azerbaijan are much less than in some Asian countries due to the fact that society in Azerbaijan is urbanized and modernized to a greater extent. The actual competitive advantages of Azerbaijan and its original way are connected with the other type of traditions - with the century-long tradition of modernization itself. It is really unique at least for the Islamic world. In Azerbaijan owing to a complex of historic circumstances:
- the more consolidated synthesis of eastern and western original features was shaped;
- the development of the secular society was and remains at the higher level;
- the historic orientation of Azerbaijani modernization to cultural development, education and science is also quite peculiar to a large extent, creates a foundation for chances of Azerbaijan's passage to the post-modern stage of development.
"Ekonomicheskaya modernizatsiya Azerbaijana: Vyzovy i resheniya", M, 2010, p. 275-280.
R. Bekkin,
orientalist (the IOS of the RAS) ACHIEVEMENTS AND PERSPECTIVES OF THE ISLAMIC BANKING SYSTEM IN KAZAKHSTAN
Only in the beginning of the 2000s the banks of Kazakhstan started to pay greater interest to Islamic financial services. The first experience of Islamic methods of financing in Kazakhstan took place in 2003, when "Bank Turan Alem" obtained and attracted to Kazakhstan the credit corresponding to the demands of shariat, based on murabakh mechanism. In total, the bank succeeded to receive $ 250 million. In 2006, the other banks of Kazakhstan - "Center Credit" and "Alliance Bank" - followed the example of BTA and availed themselves of the opportunity to get credits from Islamic banks.
By October 2009, "BTA Bank" occupied the second place in Kazakhstan in terms of assets' amount and continued to remain the leader for creating the banking system on the territory of the CIS countries. The network of the banks-partners of "BTA Bank" includes
