CC BY
6
12 The split between the EU and the U.S. on the issue of anti-Russian sanctions has been deepened. - "Vzglyad" - Delovaya Gazeta. 03.03.2016 Access:http://vz.ru/politics/2016/3/3/797748.html (Tested 15.03.2016.)
13 Ibid.
14 Ibid.
Literature
1. Zbigniew Brzezinski. 2010. Velikaya shahmatnaya doska. Gospodstvo Ameriki I ego geostrategicheskie imperativy. [The Grand Chessboard. American Primacy and Its Geostrategic Imperatives] (trans. From English.). - Moskva: Mezhdunarodnye Otnosheniya. - 256 p.
2. V. Shavshukov, D. Romaniuk. 2015. Transatlanticheskoe torgovoe I investitsionnoe partnerstvo: spasenie Evropy ili vtoraya Atlantida? [Transatlantic trade and investment partnership: the salvation of Europe or the second Atlantis?] -Ekonomicheskie nauki. Number 1 (122), pp. 107-122.
3. V. Cherdantsev. 2012. Neizbezhen li konflikt tsivilizatsyi? [Whether the conflict of civilizations is inevitable?] - Vestnik Rossiyskogo Ekonomicheskogo Universiteta im. G.V. Plekhanova. № 11 (53), pp. 41-46.
"Vlast", Moscow, 2016, № 4, pp. 5-13.
Yu. Dzhabrailov,
Ph.D. (political), Regional Centre for Ethno-Political Studies, Dagestan Scientific Center of the Russian Academy of Sciences (Makhachkala). PROBLEM OF SOCIAL INTEGRATION OF ISLAMIC COMMUNITIES IN THE SOUTH OF RUSSIA
The process of obtaining a sustainable model of church-state relations has not acquired a complete character in the country. Two drafts of the concepts of state-confessional relations in the Russian Federation were rejected in 2001. The controversy surrounding these documents has been gradually subsided, but the fundamental questions remained unresolved.
Perhaps this is associated with the ambiguity of opinions of the scientific community about the methods and mechanisms of relations between the state and religious associations. Considerable attention in the scientific work is focused on the need for joint efforts of the state and religious organizations in overcoming problems of social reality, it is proposed to develop a set of clear criteria to obtain the status of denomination of state-recognized. This status will contain the entire set of responsibilities and privileges for religious communities and will enable them to carry out their activities freely. At the same time there is a position denying the model of church-state relations, which is issued as a policy of consolidation of the state and religious interests1.
Considering a position on the division of spheres of competence of the secular and religious authorities, while maintaining the principle of non-interference in their internal affairs at the same, we believe that the state should contribute to the activity of religious organizations, to cooperate with them in solving problems, where common interests are aligned and overlapped.
This line of public policy is reflected in the "Ufa theses" of the Russian President: "The new socialization of Islam should be seen as a development of the traditional muslim way of life, thinking, attitudes in accordance with contemporary social reality"2.
The Head of State declared the need to recreate the traditional Islamic theological school for the first time in the history of Russia, which was especially important and adhered by the majority of muslim scholars in the world. In fact, this is a historic moment for the Russian muslims, there is a political will of the highest in the country, allowing them to hold a civil position in accordance with their religion.
Religious leaders of the country have expressed the idea of creation of the Russian Academy of Islamic Sciences, with the center in Moscow for a long time. The reason for delaying is not so much the
reluctance of government officials to assist in the allocation of territory under construction, preparation of documents, and so on, as the process of gradual harmonization of positions, opinions regional Islamic structures on the single status of the institution, on its educational nature and science how to develop an Islamic social doctrine. So it comes time of consolidation in the Russian muslim community. "We need to move towards the unification of all regional central religious organizations and local religious organizations under a single Spiritual Administration of muslims of the Russian Federation", - said R. Gaynutdin, called the reform a priority in 20 1 53.
Perhaps the process of implementation of the political will is not quick and easy, but the given vector under the power-Islamic dialogue is aimed at preserving Russian spiritual space, strengthening of civil and patriotic feelings on the part of the muslim population, harmonization of inter-religious and church-state relations. The implementation of the religious policy in a given line should solve the problem of politicization of Islam as an attempt to move a portion of the outstanding spiritual and ideological issues in the political plane.
The presence of any one model of church-state relations or the coexistence of different types in the state or in the Federation is determined by the peculiarities of the political situation, the degree of coherence of the religious policy between different levels of government, the historical role of religion in social processes and in the culture of peoples in Russia.
The formation of these types of relationships between the government and religious organizations can be seen in the republics of Chechnya and Dagestan in the North Caucasus, which is dominated by signs of cooperative models and the separation of church-state relations.
The basic models of state-confessional relations in a secular state are: a segregation model (the state considers religion as a negative social phenomenon and seeks to limit the role of religion in public life), a separation model (a separate, independent existence of the state and religious organizations, mutual non-interference of the state and religious associations the activities of each other), a cooperation model (state solves social problems in cooperation with religious associations).
The ability to analyze state-confessional relations in Chechnya and Dagestan and the North Caucasus in general is caused by that many of adats of ethnic groups inhabiting it are very similar. One can speak about the fact that Dagestan "is the model of the North Caucasus4.
So, the basic trends toward a cooperative model in Chechnya are such that clergy is actively involved in the solution of many important social problems; it takes part in the meetings in cooperation with the state and municipal authorities. Government of the republic attracts religious leaders and faith-based organizations to solve public problems, that is, creates the conditions for the involvement of religious communities in building civil society, to overcome religious isolationism.
Nowadays religion becomes one of the legitimate factors in the public political life of the Chechen Republic. Representatives of public authorities turn to the fundamental values of Islam, thus emphasizing their importance and commitment to them.
An important form of cooperation between public authorities and religious organizations is a social partnership, on the basis of agreements and contracts on cooperation, including provisions on cooperation in the field of family support, care for children, combat alcoholism, drug abuse, assistance to socially vulnerable groups.
The position of the joint solution of many social problems of power of the Chechen Republic and religious organizations was announced by the head of Chechnya, Ramzan Kadyrov, at the international forum "Islam - religion of peace and creation"5.
It is extremely difficult to provide spiritual consolidation of the society and to solve the urgent problem of the state, without dialogue between the authorities and representatives of religious denominations, based on trust, especially in the region with the dominance of Islam, where there is a traditional idea of constant and intense interaction between the social and religious life6.
Recognition and support from government authorities, necessity of using the spiritual and moral potential of Islam in the social process will contribute to the effective governing a society, combining religious values, spiritual and ethical values of the Caucasian peoples, and civil and legal norms of the Russian state. And it can lead to ethno-political stabilization in the North Caucasus Federal District entities, as well as facilitate the most efficient solution of the problem of socialization of religious communities and create comfortable conditions for the involvement of religious communities and religious citizens in the construction of the civil society, overcoming the religious isolationism.
But power in the "Chechen" version, as opposed to the "Dagestan" one counteracts granting platforms for dialogue with bearers of radical extremist ideologies that deny the value of local traditional Islam.
The federal law prohibits civil servants to use official positions in the interests of political parties, civil society, including religious associations for propaganda7.
The practice of state-confessional relations is often much broader and more diverse than the theoretical positions on the separation of
religion from the state, especially in the Caucasus, where religion is woven into the culture of its peoples. There is a certain contradiction in the legislation, and it seems difficult to separate an official from a citizen in a follower of a particular faith. In this regard, the interpretation of a point of law depends on the personal preferences of officials.
Allowing the use of religion for political gain in the state policy, that is clericalization of the policy, leads to the intervention of the authorities in "religious space" and in the internal affairs of religious communities, in the end.
Speaking of the prevalence of signs of a separation model of church-state relations in the Republic of Dagestan, we certainly do not mean purely distilled liberal standard for this model. The idea is that the available power-religious contacts are not of a systemic nature and are mostly limited to contacts in the sphere of counteraction to extremism.
Experts noted that there is no effective system of relations between religious leaders and the authorities of the republic in Dagestan, and it is not easy to conduct propaganda of the traditional Islam among young people, and many communities are politicized. Wahhabis religious expansion is spreading on the background of these difficulties8.
The process of accepting the political and legal decisions regarding Islam in the social space of the republic is not completed finally. The complexity and ambiguity of the religious situation, a variety of problems in the religious sphere is forcing members of the political elite of the region to market fluctuations in the event of ambiguous situations related to the norms of religious regulation and the principle of secularity. The passivity of the state power structures is explained by the fact of absence of the social doctrine of the
relationship between the authorities and confessions on the background of constitutional provisions on the separation of religion from the state.
There is a different understanding of the legislation of the state religious policy in the society and, therefore, there are contradictions in the social space, and the official clergy is forced to play the role of a pressure group for the realization of the interests of the faithful.
Patriarch Kirill of the Russian Orthodox Church believed that the cause of a collision between two models of civilization - a secular (national laws, etc.) and a clerical - is the displacement of religion from public life as a purely private matter of each person.
The domestic religious scholars suggest mechanisms for conflict-free integration of religion, particularly Islam, in modern social system of the Russian Federation.
L. Syukiyaynen highlights the legal culture of Islam, the shariat law as its positive potential from the standpoint of the state9.
A similar position is held by E. Suslova, believing that the state stability, the absence of conflicts and the protection of national interests are possible through the respect of individual rights only. Any Russian citizen, professing any faith or not professing any, should feel the state protects his interests and consider Russia as his homeland10.
An employee of the Center for Geopolitical Analysis and Research, professor of geopolitics at the Graduate School of Management (Paris, France) V. Avyutsky believes that it is possible to find a comprehensive solution for Chechnya and for the entire region of the North Caucasus through the postmodern geopolitics, connecting local situation with global processes. The essence is in the adaptation of Russian traditions to local conditions, not allowing a flagrant denial of the basic principles of the Russian civilization, for example the ocratization this or that Russian entity11.
The process of establishing a social partnership in the sphere of church-state relations in the region is gradually becoming more clear contours and is bilateral. Constructive communications of authorities and clergy promote the intra-civilized dialogue, reduce the level of radicalism among youth.
Position of the traditional clergy of the North Caucasus and Russia in their relations with the authorities on the politicization of Islam is reflected very well in the theses of Mufti RD A-HM. Abdullayev, stressing the necessity to find common ground, the point of contact with the secular authorities, working together in the name of high ideals of Islam12.
The official clergy considers the primary objective is not criticism of the authorities, but the spread of Islamic norms and ideals in a society, devoid of corruption, social injustice, bribery, rudeness, cynicism, immorality, ignorance kills, extremism, terrorism, and so on. Thus, the official clergy uses its political, social and ideological potential for overcoming religious ignorance and the construction of an Islamic society. Religious scholars even notice it, emphasizing the position of fundamentalist religious boards. Activity of the official clergy is focused on the construction of an Islamic society, rather than to changes in the political system13.
Islam has been historically important social regulator of public and political life of Dagestan. Therefore, the solution of specific social and political problems is considered by muslims in a religious context.
State and religious groups are united in the opinion that it is impossible to predict the optimistic prospects for the development of any society under conditions of low level of the spiritual and moral health. If you do not stop the process of spiritual, cultural decay, then the progress in the economy, technological modernization will recede into the background, and will not be important.
This culture along with spirituality has been and remains the root factor in consolidating all levels of society, regardless of social status and religion. The information environment is often expressed the idea of a low cultural level of the people from the republics of the North Caucasus as one of the causes of ethnic conflicts in the Russian Federation.
Religion, as a part of the general culture of Russian peoples and ethnic groups, contributes the moral, legal development of the personality. Its society demand as a means of internal responsibility education, spirituality, morality and tolerance increases. In Russia, an important position on the solution of these problems belongs to the socially-oriented Islam, while it is in dialogue with the government and other traditional confessions.
Besides the responses to the social problems of modern society, governments need to establish relations with the "moderate Salafis", that want live peacefully in a secular state, seeking to the unity of the republic muslims.
The state is not interested in the presence of any insoluble contradictions in the muslim community. But the ambitions of certain religious leaders are not conducive to the consolidation of all religious communities in the Republic of Dagestan, despite the fact that the intra-dialogue between the different currents of Islam has never completely been discontinued.
The authorities arrange conferences with the participation of well-known religious leaders where they critically analyze the issues of jihad, as well as the applicability of the term "territory of peace and Islam" to Dagestan and other subjects of the North Caucasus. Although such conferences do not solve all the problems associated with the spread of religious and political extremism, but they make a significant
contribution to raising awareness of young people and reduce the threat to society, achieving social security.
Thus, the Republic of Dagestan today is the Russian region, which could become an example for other actors in adapting muslims to the current reform of the Russian state, in spite of difficult social problems, including those in the spiritual realm. The invaluable experience of power-Islamic dialogue is acquired, in which positions are coordinated, compromises for collaboration are found, including overcoming extremist and radical manifestations in society. The principle of non-intervention of the authorities, and religion in the sphere of their functioning is maintained.
References
1. See: A. Buttaeva. Harmonization of state-confessional relations as a factor in strengthening the unity of common Dagestan / Report on the republican scientific-practical conference "common Dagestan unity as a factor of stability and security: Origins and Prospects" September 12, 2014; M. Yahyaev. Gosudarstvenno-konfessionalnaya politika novoy Rossii: state trends: a collection of articles [State-confessional policy of the new Russia: state and development trends: a collection of articles] / edited by. Academician M. Gorshkov and prof. A.-N. Dibirova. -Moscow; Makhachkala, 2012. - P. 128.
2. Statement by the President of the Russian Federation at the meeting with muftis of Russian Muslim October 22, 2013 in Ufa URL: http://www.kremlin.ru/ transcripts/19474 (Reference date: 31. 03. 2015)
3. V. Maltsev. Muftiyat vystraivaet vertikal. [Muftiyat builds vertical] // NG-religion. 2015. 4 of March. P. 3. 4. A. Malashenko. Islamskoe vozrozhdenie Rossii. [The Islamic revival in Russia.] Moskva, 1998. P. 107.
5. R. Kadyrov. Power and religion should at its own level each, but to solve the current problems together// URL: http://www.grozny-inform.ru/main.mhtml? Part = 8 & PubID = 42516 (Reference date:. 05.03 in 2015.)
6. See: Z. Abdulagatov. Severokavkazskiy musulmanin: mezhdu zakonami gosudarstva I normami islama. [Muslim of the North Caucasus: between the state laws and regulations of Islam]. Dagestanskiy sotsiologicheskiy sbornik. Makhachkala, 2013. P. 25.
7. The Assembly of the Russian Federation. Number 31. - Moskva, 1995, p. 56.
8. Half of the Dagestan youth want to develop the Islamic Republic Sultanate. URL: http://www.comrelig.ru/index.php?option=com_content&task=view&id=206&Item id=30 (Reference date of 22.04.2013.)
9. L. Syukiyaynen. Musulmane I gosudarstvo [Muslims and the state] // Rossiya I musulmansky mir.1997. № 6. - P. 22.
10. See: E.Suslova. Tolerantnost I religioznost sovremennogo obschestva. Problemy I paradoksy. [Tolerance and religion in modern society. Problems and paradoxes]. URL: http://www.rusoir.ru/news/23-09-2005-4.html (Reference date: 11. 03. 2015)
11. See: V. Avyutsky. Severnyy Kavkaz kak "Vnutrennee Zarubezhe" Russia [North Caucasus as "internal abroad of Russia] //Tsentralnaya Aziya I Kavkaz. 2002. № 5 (23). - P. 77.
12. Islamskaya tematika v svetskih I islamskih SMI Dagestana. [Islamic themes in secular and Islamic media of Dagestan.] Vol. 3. URL: http://dargo.ru/publ/3-1-0-8 (Circulation date 21.05.2013.)
13. See.: Z. Abdulagatov. Problemy I tendentsii stanovleniya sovremennyh gosudarstvenno-konfessionalnyh otnosheniy v Rossii (na primere pravoslaviya I islama). [Problems and tendencies of modern church-state relations in Russia (for example, Christianity and Islam).] - Makhachkala IIAE DSC RAS, 2006, p. 49.
"2 Bigievskie chteniya. Musulmanskaya mysl v 21veke: edinstvo traditsii I obnovleniy". (Materialy 2 Mezhdunarodnoy nauchno-obrazovatelnoy konferentsii, St. Petersburg, 17-20 May 2015),
Moscow, 2016, pp. 260-271.
S. Kamenev,
Ph. D. (Economics), Head of the Sector of Pakistan, Institute of Oriental Studies, Russian Academy of Sciences
RELATIONSHIPS BETWEEN RUSSIA AND PAKISTAN: YESTERDAY, TODAY AND TOMORROW
Expansion of multi-level contacts between Russia and Pakistan since April 2014 and above all - conclusion of various commercial deals in military and energy fields - have forced a number of political analysts speak about a major breakthrough in bilateral relations. This
