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2011. № 4. S.Yu. Glazev. Kak ne proigrat v voyne. [Glazyev S.Yu. How not lose the war.] Internet izdanie 2014, p. 192 http://bankknigs.com/knigi/290526-glazev-s-yu-kak-ne-proigrat-v-voyne.html Date of Treatment: 01/06/2015 Gremuchaya smes. [Explosive mixture] Interview with RAS Academician Oleg Bogomolov (led Oleg Nazarov). Literaturnaya gazeta. № 51-52, 24030 December 2014, p. 3. Iskander Iskhakov. Pochemu voprosy islamskogo banking azainteresovali tsentralnyy bank RF? [Iskander Iskhakov. Why is the Central Bank of Russian Federation interested in questions of Islamic banking?] 09.22.2014. http://www.muslimeco.ru/opubl/393/ Date of Treatment 01/23/2015 Chaplin suggested to establish a system of orthodox banking. 11/11/2014. http://lenta.ru/news/2014/11/11/orthodox/ Date of Treatment 11/20/2014 Ahamed Kameel Mydean Meera. Islamic Gold Dinar. - Selangor: Pelanduk Pub., 2002 Medina al-Islam. All-Russian weekly newspaper. May 31 - June 2008, number 22 (71) Nizhny Novgorod, p. 5.
V. Naumkin. Islamskaya kontseptsiya ustoychivogo razvitiya. [V.Naumkin. The Islamic concept of sustainable development] // Islam v sovremennom mire. Science Quarterly Almanac. № 1 (11), 2008. Nizhny Novgorod. Publishing House "Medina". pp. 5-9.
The article was submitted by the author for publication in the bulletin "Russia and The Moslem World".
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I. Babich,
Dr. of Science (Hist.), Chief researcher at the Institute of Ethnology and Anthropology, RAS MUSLIMS OF MOSCOW: THE FOUNDATIONS OF RELIGIOUS TOLERANCE AS ELEMENTS OF CIVIL ACCORD IN RUSSIAN SOCIETY*
The process of religious revival occurs spontaneously in the most cases both without appropriate support and control of the religious structures, and without cooperation with the state ones. Islamic and Orthodox development takes place with difficulty in Russia, in spite of the state assistance. The growth of ethnic and religious factors in the lives of Russians does not help with unification of the citizens - with
* The article was prepared within the project of the Russian Science Foundation «Mechanisms for civil accord in multiethnic states: Russian and foreign experience» N 15-18-00099 (Head, E. Filippova).
civil agreement, but on the contrary - the representatives of different ethnic groups, different religions, are moving apart. The main objective of the formation of the modern general cultural foundation is to create the conditions for Russia's multicultural community, to strengthen the unity of the state and to establish the intercultural dialogue and civic harmony, based on national and religious diversity of the peoples of the Russian Federation.
This article deals with the problem of establishing the basic methods and the formation of civil accord in Russia on the example of the ethnographic and cultural analysis of ethnic and religious situation in Moscow.
* * *
Moscow has long been a key subject in many ethnographic and cultural studies. Many Russian ethnographers have considered its problems in their works.1 But first, they investigated only some religious organizations of Moscow - mainly Orthodox and Islamic communities. Second, they described the religious life in these communities, but not the nature of the relationship between religious organizations, both at the level of religious leaders, as well as at the level of relations between parishioners. Relationships ofparishioners belonging to different faiths, as well as correlating with them issues related to the study of tolerance and the identification of objective and subjective sources of latent and open conflictness, were put at the forefront in this work. Moscow has emerged as a multi-religious city during the centuries. There are areas of residence both ethnic and religious communities, which have been largely mixed with other ethnic and religious groups and formed the historical patterns of behavior over time. Questions regarding: firstly knowledge of the history of this religious community in Moscow, and, secondly, relations between representatives of various religious organizations and associations as equal
citizens of Russia and Moscow residents have been included in the questionnaire because of the peculiar historical past of Moscow.
Accommodation of believers in large metropolitan areas results in changes for both national culture and patterns of behavior, and religious community and identity, as a result of the globalization of culture. It is necessary to pay attention to the relation of religious and ethnic identity, on the implementation of national and religious ceremonies in the study of ethnic and religious situation in Moscow. Believers, who live in Moscow, are included in the complex religious -state relations, and socio-political relations to a greater extent than in other regions of Russia.
In the 2000-2010s, about 45 communities of different religious faiths, churches, denominations, sects were functioning in Moscow. The confessional dominants of Moscow at the present stage are: Russian Orthodox Church (227) organizations: Protestant (254), Jewish (17), separated from Orthodox Church (8), Old Believer (7); Muslim (6); Buddhist (5); Hare Krishna (4); Scientology (1).
They were selected:
1. The so-called traditional religions, in those, that have become dominant in the past and continue to remain so - Orthodoxy and Islam.
2. Religions, that have appeared in Russia in general, and in Moscow in particular, in the previous centuries and are the "historical" religions in Moscow - Catholic, Lutheran, Protestant (Baptist), that Believer, Armenian Church, Judaism.
3. Religions that have emerged as a result of joining the national borderlands - Buddhism.
4. Religions that have been popular during the twentieth century in the world, but appeared in Russia only after perestroika, "post-
Soviet" ones - Seventh-day Adventists, Salvation Army, charismatic movement, Unification Church, New Age.
On the one hand, there is a wider range of "new religions" presented in Moscow in comparison with the regions, and on the other hand, traditional religions are more popular in the capital region. Therefore, new religious communities, such as "New Age", were included in the survey on religious organizations and communities, and at the same time, the survey of representatives of traditional religions -Christianity and Islam was held in a larger percentage.
Table 1
Distribution of informants by number and age groups
Religious Community / Age 15-29 30-39 40-59 60-80 Total
First Group
Russian Orthodox Church 5 7 2 1 16
Muslim Communities 6 3 13 3 25
Second Group
Anglican Church 1 1 1 3
Armenian Apostolic Church 2 2 3 7
Church of Evangelical Christians Baptists 6 3 2 11
Church of Christians of Evan- 6 1 3 10
gelical Faith of Pentecostals
Jewish Church 5 1 2 8
Evangelical Lutheran Church 1 3 4
Roman Catholic Church 3 1 4
Old Believer Church 2 1 1 4
Evangelical Church 1 2 3
Common Faith Church 1 1 2 4
True Orthodox Church 2 1 3
Third Group
Buddhist Community 4 2 3 9
Fourth Group
Seventh Day Adventists Church 1 1 4 1 7
Salvation Army 1 1 2
Charismatic Church 2 2
New Age 3 3
Methodist Church 3 1 4
Presbyterian Church 2 1 3
Table 2
Distribution of informants along ethnic lines
Religious Community ethnicity Russians Peoples Peoples of Caucasus Peoples of Central Asia Tatars Others
First Group
Russian Orthodox Church 16
Muslim Community 5 4 15 Iranian
Second Group
Anglican Church American, Russian, Jew
Armenian Apostolic Church Armenians -7
Church of Evangelical Christians-Baptists 10 Mordva
Church of Christians of Evangelical Faith Pentecostals 10
Jewish church Georgian Jews - 2 Jews - 6
Evangelical Lutheran Church 1 Russians Germans - 3
Roman Catholic Church 3 Polyak - 1
Old Believer Church 3 Belarusian - 1
Evangelical Church 3
Common Faith Church 3 Polyak - 1
True Orthodox Church 2 Ukrainian - 1
Third group
Buddhist community 7 Cech - 1 Calmac - 1
Fourth Group
Seventh Day Adventists church 4 Ukrainians - 2
Salvation Army 2 Moldovan - 1
Charismatic church 2
New Age 3
Methodist church 1 Georgian - 1 Koreans - 2
Presbyterians 3
Selection criteria for the respondent population of Moscow and Adygea. National identity: members of religious organizations and communities with different ethnic identity, were selected for the survey. For example, Tatars and the inhabitants of the Caucasus were selected among the Muslims practicing Islam, not only foreigners but also Russian people were selected among Anglicans, etc. These ethnic differences are particularly important for the study of religious groups such as Muslims. The study of correlation of both religious and ethnic identities is among the key aspects of the project, so the nationalities of the respondents are the main indicators of the nature of this correlation. Tracking the links between religious affiliation, ethnicity and special relationships to other religious groups is important for the project. Particular attention is paid to the Caucasus background.
Age affiliation. Since almost all religious groups and organizations appeared in the 1990s (when the laws, relating to freedom of speech, appeared in Russia), the majority of parishioners - adherents of religions - belong to particular age groups. Followers from older age groups prevail in the religions, that have historical roots in Russia, younger believers are among adherents of the new religions. Interconnection can be traced between age and nature of the chosen religious movement, peculiarities of religious activity, and so on, in this project.
Authority and leadership of an informant. It was important for this survey to attract people with a general recognition, respect and influence among certain groups. At the same time, ordinary parishioners who do not have any influence and authority are also important. The study of this dichotomy - leaders and ordinary parishioners of a religious community - will reveal its endurance, its structure and basis of its activities and vitality. It is important to involve its leaders - members of the group for the survey, who are entitled to
take decisions in significant situations, because of their personal prestige or positions. At the same time, as the life of leaders, so the life of laity are important for this study.
There were 132 respondents in Moscow. The following
21 religious organizations were selected for the project.
1. The so-called traditional religions, i.e. those religions that have become dominant in the past and still remain so - Orthodoxy and Islam (41 people);
2. Religions, which appeared in Russia, in general, and Moscow, in particular, in the past centuries, that are "historical" religions in Moscow (in our opinion) - Catholic, Lutheran, Protestant (Baptist), Old Believer, Armenian Church, Judaism (61 pers.).
3. Religions, which appeared in Russia as a result of accession of the national borderlands to Empire - religion of "national borderlands " -Buddhism (9 pers.).
4. Religions, which were very popular in the world in the 20th century, but appeared in Russia only after perestroika - "post-Soviet" religion - Adventist Church, Salvation Army, Charismatic Church, Unification Church, Church-moon, "New Age" (21 pers.)
National identity. The following nationalities were selected for the survey: Russian, Belarusians, Ukrainians, Tatars, peoples of the Caucasus and Central Asia, also Poles, Americans, Germans and others. Authority and Leadership of an informant. Were selected: 15 religious leaders and 117 members of religious communities.
Dichotomy: Muscovites - not Muscovites. 115 Muscovites were surveyed, only 10 of them have become Muscovites over the last 5-7 years, the other - earlier, not Muscovites - 20 people.
* * *
It is important to proceed from the fact that the real socioeconomic and political factors may underlie the confrontations, collisions and conflicts in the study of the role of religious identity in the socio-political life, whether it is peace or conflict during the life of peoples. Interconnection has been considered: between social problems in the metropolis Moscow and the level of religious tolerance; the degree of social justice by the authorities of Moscow and the Russian government to ensure acceptable conditions of social existence of all people - both believers and seeking to free religious life.
A key approach to the study of the topic was the disclosure of the nature of inter-religious relations in society by revealing the specifics of mentality of a religious community and a human being within it through the prism of the religious culture. It revealed the external signs of indicators of religion and ethnicity, allowed to comprehend the essential specifics of the ethno-cultural and religious communities, differing from other ethnic and social groups. Thus, the study of religious traditions - is close attention to the religious culture as a specific factor of individual and social development.
The study of religious conflicts took place in the context of the study of the religious life, life, world outlook, and only then, in terms of conflict resolution, and it has become the fundamental methodology of the project. Issues of religious conflicts has not been accentuated in the survey and study to get the most adequate, realistic and clear data on the level and degree of tolerance in contemporary religious communities. The method, which is common in the western cultural studies and cultural anthropology of law has been chosen for the survey. The method describes the "religious practices" through the study of the most typical conflicts for the group of respondents.
The level of conflicts in Moscow is significantly higher, than in other Russian regions, primarily because of the closer people's living in the conditions of the large and complex city. There is greater amount of information as there are more respondents, on the one hand, but the information is more difficult to get, as people prefer to conceal it to
a greater extent than in regions, on the other one.
* * *
The article presents the preliminary results obtained during the initial processing and systematization of data in monitoring the ethno-religious cooperation in Moscow, focusing on Muslims.
Transformation of the majority of religious conflicts into interpersonal ones, when the conflicting parties do not associate their causes with religious affiliation, has become an important feature of life in Moscow. The manifestation of the universal moral norms in the behavior of a particular person is more important for Muscovites than the reflection of certain moral norms of a religious cult in his behavior. This proves that Muscovites are able to respond properly on and deal with conflicts, on the one hand, and existence of hidden forms of inter-religious conflicts, on the other one.
Another feature of the believers is a deliberate attempt to isolate themselves from other religious groups in Moscow . The believers seek to limit their communications only by the members of their community, because of the large population of Moscow, and they have no interest in everyday life of other religious communities. Muscovites prefer to avoid contact with representatives of other religious communities in everyday life, in order to avoid misunderstandings and conflicts, and they do not seek to defend their religious truth before the representatives of other religious communities in comparison with the representatives of republics of the North Caucasus, for example2. The
majority of Moscow's population forms its own identity on the basis of cultural or civil (secular) identity.
The main reasons for open religious conflicts:
- Closeness of confessions to the government agencies, obtaining a number of state benefits and therefore non-compliance with the law on freedom of conscience (for example, "State Orthodoxy" causes extremely negative reaction of many parishioners of other cults).
- Differences in religious practices and holding them on the territory of Moscow, displeases not supporters of the religious cult.
- Churches struggle for increasing their flock, which the leaders made within permitted missionary activity, position of the Orthodox religion as the dominant one in Moscow is negatively perceived by believers of other faiths.
- There is considerably less disagreement within individual groups of Christian directions, "historic churches" rather than between them and other confessions.
- The presence of political and state, rather than personal, conflicts. It is connected with the basic rules and their compliance during registration of religious associations and organizations.
- Availability of insignificant ethnic conflict in religious communities, as the majority religious groups tend to mono-ethnic composition of their communities.
Table of responses of Muslims of Moscow (25 people)
(Cathedral Mosque in Moscow, Prospekt Mira)
Relation to other religions Conflicts between Muslims and members of other confessions Differences in the System of moral Values in Orthodox, Islam and other Faiths
1 2 3
Neutral, tolerant It happens misunderstanding Differences in dogma and moral values are the same everywhere
Tolerant Presence of hidden and open conflicts between Muslims and members of other confessions
Tolerant, normal attitude towards all religions, respectful There is no conflict
Normal and tolerant There was a conflict of the local community in Sergiev Posad, which is an Orthodox city, and there were calls to ban the construction of mosques, were threats against Muslims. The imam of the mosque was beaten up a couple of years ago.
Respectful, each religious denomination has a right to exist, adequate There was no No significant differences
Neutral Have friends among Orthodox Christians and members of other faiths. Relations are good. The main thing - we must respect each other. There was no conflict on religious grounds, but there were discussions, conversations with adherents of other faiths. She mentioned arguments, hadiths in favor of Islam, trying not to offend other people's religion.
Good, with interest, the main thing -human relations Have friends, acquaintances among Orthodox and other denominations. Relations are very good. There were no conflicts.
1 2 3
Good We are not happy - there are not enough mosques. Religious issues are resolved not on common sense and the law of conscience, but the "parochial" control.
Good There are disputes at work, but end peacefully. Infringed the rights of Muslims in Moscow, few mosques. There is a prejudice against us in Moscow. There are small conflicts at work, especially during a fast. Many people are wondering, asking questions. The informant explained, and people settle down, they start to treat him in a different way.
Good, but there are few believers of both Muslims and Orthodox, in reality, there is sympathy for people of other faiths, if these people are decent and honest - it does not matter what religion. There are friends and neighbors of other faiths, congratulates them on holidays, eats matzo and Easter cakes, treats the national Tartar sausage "Kaze". Tries to avoid misunderstandings, however, criticizes the policy of Russian Orthodox Church for the introduction of religious instruction in schools, as it separates very much on confessions: "Science to the school, religion to the church."
There is sympathy for all religions since they call for good. If people comply and follow the commandments, they are good and honest, then there is sympathy for them, too. There are friends and neighbors of other religions. There were no misunderstandings and conflicts on religious grounds. There are claims to Russian Orthodox Church, as the state provides much more support for this organization than others, even though we live in a secular state.
Continuation tabl.
1 2 3
Loyalty, tolerance, sympathy for other religions. There was not, but people watch without sympathy, "not-good" often. Met with the Orthodox girl, proposed to her, she offered to take her faith; refused, they broke up. No difference
It is easier to find common ground with believers of other religions than atheists. There was not conflict, there is a mutual understanding at the everyday level; religions unite more than divide, if believers are not fanatics; the difference is not very noticeable in normal conversation; if we talk about religion more deeply, then there will be differences, but everyday level superficial, and therefore the differences are not perceived.
Normal. Normal communication with representatives of other faiths, general birthday parties, various non-religious holidays. There are differences, it is an indisputable fact, but there are so many coincidences for some certain values, and moral laws. General -humanness, humanity.
Good There was not. There are differences, but they are not very striking, there are more correspondences.
Good Many friends, good mutual relations, common interests and topics of conversation. We meet, we go to the movies, in the cafe. There have been conflicts, like all human beings, but not on a religious theme.
Neutral Polite to the representatives of other faiths; Although arguing with them sometimes, but stops the dispute in time. There is no difference as Christians perceive the religion of monotheism little differently.
Neutral. There was not conflicts There is no difference, since all religions teach morality - this is the main aspect
1 2 3
Normal. All people are equal, all believers of every religion inherent kindness and sincerity. The true believer will not ever declare that he is right, and his faith is better, he will live in peace and harmony, will try to look for ways of friendliness and tolerance. There are friends among representatives of other religions. Relationships are very good, often spend time together, communicate and are friends. Religious affiliation is not important for the informant, she is interested in the essence of a person, his qualities, the way he relates to people around. But there have been cases of religious misunderstanding. There is no difference in principle, that is, when it comes to moral qualities and values, then all religions teach the same, all religions teach goodness, mutual understanding and respect, the true worship of God.
Calm and respectful; sympathy may be toward representatives of other religions, but not religions themselves. There are friends who profess another religion, there was no conflict. All religions are almost identical, as God is one in essence, so religion is also one.
Quiet, respectful. There are friends - Christians; but there were threats from members of other faiths. There are differences
Quiet, respectful, have sympathy for other religions, but religions themselves. There are friends - Christians. There are differences
It is quite calm, since Muslims are required to maintain good relations with all according to Islam, there is sympathy for people of other faiths, but not the faith itself. There are Orthodox friends, there were no conflicts. There are differences
Good, but negative to sects. There are friends, colleagues among Orthodox and other denominations. Mutual relations are very good. The rights of Muslims are infringed in Moscow. Few mosques.
So, the main forms of activities to enhance the positive inter-religious dialogue should be recognized as follows:
1. The formation of ideas among members of different religious communities concerning the relativity of "religious truths", about different ways of their searching and recognizing the right of a person to live a different life, and to practice a different "truth" than its counterparts in the religious community.
2. The formation of a unified non-religious system of values, using entire Russian intellectuals, and that will be able to "work" outside the religions on the entire Russian territory. This value system can be supplemented with the spiritual values of different religions, but the foundation of the system of values has to be "secular", "civil".
3. The introduction of the policy of multiculturalism in Russia to facilitate the severity of the problem. The policy of multiculturalism and cultural pluralism has always held in the Soviet Union and in postSoviet period as the coexistence of peoples can not be organized on other principles within the framework of such a large state. The Soviet slogan "friendship of peoples" is relevant today in many ways. However, the introduction of multiculturalism in contemporary religious and cultural - ideological circumstances of the Russian Federation requires a competent and serious approach to solve the problem.
4. Formation of the general field of secular spirituality. The local intellectuals should form a modern multicultural space, where the history of the North Caucasus' peoples, the traditions of Highlanders, Cossacks and Russians, Islamic and Orthodox values, all of them will find a niche in the current socio - economic and political life of the peoples of the North Caucasus. Increased attention to the formation of the unified field of common cultural and civic identity of the power and executive bodies in the republics of the North Caucasus.
5. The process of religious revival is accompanied by a number of circumstances that constantly require the formation of certain relations between the state and civil society in the development of religious movements in Russia , as the spread of numerous religious movements gave rise to religious conflicts, both among the clergy and members of the community.
In general, Inter-religious dialogue and concord are real in Moscow today. State and other institutions should promote the establishment of the dialogue in order to weaken the contradictory tendencies separating Moscow society and preventing the unification of the region's population3.
Notes
M.Yu. Martynova, N.M. Lebedev. Molodye moskvichi. Krosskulturnoe issledovanie. [Young Muscovites. Cross-cultural investigation] Moscow, 2009; V.C. Malkova. Moskva - mnogokulturnyi megapolis. [Moscow - is a multicultural megalopolis.] Moscow, 2004; Molodye moskvichi: otnoshenie k istori i itraditsiyam (sociologicheskoe issledovanie). [Young Muscovites: attitude to the history and traditions (Sociological investigation)]. M., 2002; V.C. Malkova. Polietnichnaya Moskva v nachale novogo tysyachaletya. [Polyethnical Moscow at the beginning of the new millennium.] M., 2007; P.V. Ostapenko, I.A. Subbotina. Moskva mnogonatsionalnaya. Starozhily imigranty: vmeste ili ryadom? [Multinational Moscow. Old-timer immigranty: together or nearby? ] Moscow, 2007; M.Yu. Martynova (editor). Molodezhnye subkultury Moskvy. [Youth subcultures of Moscow.] M., 2009; I.Yu. Martynova, N.M. Lebedeva Molodezh Moskvy: adaptatsiya k mnogokulturnosti. [Youth of Moscow: adaptation to multiculturalism.] Moscow, 2007.
I.L. Babich. Vzaimootnosheniya mezhdu pravoslavnymi i musulmanami na sovremennom Severnom Kavkaze. [The relationship between the Orthodox and Muslims in the modern North Caucasus] // Religion and civil society in Russia. M., 2012; I.L. Babich. Sootnoshenie religioznoy islamskoyi etnicheskoy identichnosti na sovremennom Severnom Kavkaze. [Value of religious (Islamic), and ethnic identity in the modern North Caucasus.] // Traditions and innovations in the field of ethnic and religious interactions. - Kazan, 2012.
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I.L. Babich. Mezhreligioznyy dialog na sovremennom Severnom Kavkaze: mif ili realnost. [ Interreligious dialogue on the modern North Caucasus: Myth or Reality.] // 1150th anniversary of Russian statehood. Veliky Novgorod, 2012.
The article was submitted by the author for publication in the bulletin "Russia and the Moslem World".
Gabriel Piricky, scholar of the Orient THE iSMAILAGA COMMUNITY: SHIFTING RELIGIOUS PATTERNS IN CONTEMPORARY TURKEY
Introduction
The ismailaga branch of the Nak§ibendi Sufi order is considered to be among the most traditional (gelenekgi) and conservative in Turkey, whilst for the secular establishment of the country it represents the incarnation of reactionary religious forces (irtica). Members of the ismailaga community (cemaat), which is led by Mahmut Ustaosmanoglu Hocaefendi, are well-known for their "Islamic" dress code (kilik kiyafet) and their "authentic" beliefs, which are supposed to be in conformity with those of the Prophet Muhammad, and their network of Qur'anic schools; but also for living in ghetto-like conditions in Istanbul's £ar§amba district. Based on fieldwork research and qualitative interviews conducted with several members and observers of the ismailaga community, this study focuses on its activities and explores the environment of this under-researched and relatively new Sufi branch within the context of fast changing conditions. Also, it addresses some aspects of religion - state relations in Turkey within the specific context of the ismailaga community. Not to be forgotten is the fact that certain influential Turkish media groups, especially the Dogan Grubu, have constantly demonized the order, by
