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УДК 94(574.42)
The religious factor and social risks in Kazakhstan and Central Asia
Zhanbosinova Albina Sovetovna
Doctor of Historical Sciences, professor of History of Kazakhstan Department, S.Amanzholov East-Kazakhstan state university. 070004, 55, Kazakhstan str., Ust-Kamenogorsk, Republic of Kazakhstan, E-mail: sovetuk@rambler.ru.
Abstract. The article deals with the issues of social instability in Kazakhstan and Central Asia, a group of risk- taking factors related to the facts of manifestations of religious extremism, to the activities of banned religious organizations is analyzed. The author analyzes the core group of social risks specific to the Central Asian region, highlighting common and different ones for each country. Based on analysis of the current socio-economic and socio-political situation, the degree of manifestation and influence of the religious factor and social risks on the vector of the development of Kazakhstan and Central Asia is shown. The author reveals the ways of spreading extremist religious ideas and hard methods of power structures for struggle with their representatives; shows the causes and ways of spreading non-traditional Islam among young people.
Keywords: stability; destabilization; region; Asia; Kazakhstan; risks; factor; religion; instability; extremism; zhamagat; takfir.
Introduction. On Millennium line religion and religious minds have become almost the main stability and viability indicator of modern society. Issues related to the role and place of religion in the state patriotism and civicism formation, spirituality, ethnic and cultural traditions and values, national identity are relevant for the Central Asian community (Ellingsen 2005).
The first wave of religious boom, when national-and-religious factor was used in many states, the so-called religious freedom, which arose at the independence dawn in the Islamic republics of the CIS as an attempt of political consolidation, has calmed down by the end of the 90s of the last century. Becoming of independent republics of the former Soviet Union was accompanied by a change of religious views; ardent atheists became no less passionate believers. All over there was the «rebirth» of Islamism, Christianity and various religious currents, which were accompanied by active construction of religious buildings and the opening of mosques, temples, etc. The legislative power did not hinder the development and dissemination of various religious movements, which allowed talking not about «revival» but legal legitimization of religious beliefs.
Such exhilarated progression of Islamism in Central Asia is explained by an attempt to identify the Islamic-and-Turkic population on one hand, and becoming a pillar of morality and spirituality, on the other one. Rejection of the titular nation, and the understanding of belonging to the Islamic-Turkic world has become a consequence of awareness of national identity through the prism of the state language policy. All these factors has strengthened not only the external trappings of the Islamic religion, but also consolidated the need for their internal execution, as well as the distribution of the trends among the socially vulnerable part of population.
Islam is the youngest and most politicized of another three world religions. The possibility to diverse interpretations of the Koran led to the multiplicity of its currents from loyal to radical one. The last one caused Islam phobia in the world. Increasingly, the green flag of Islam is perceived as a threat to global security while an «international terrorism» is associated with the concepts of «radical Islam» and «Islamic terrorism» without boundaries, age and gender restrictions.
There is a growth of population's religious activity, determined with the spiritual vacuum on one hand, and the emergence of the younger generation, educated in a state independence of the Central Asian republics on the other hand.
The second way - illegal, was manifested in the use of political vocabulary of new and innovative for Kazakhstan and Central Asia phenomena and concepts, such as «terrorism, Islamic radicalism».
Green colors of Islam in the XXI century has blood red glare of endless jihad and fight the infidels. Why now, and today, one of the three world religions - Islam is associated with terrorism, extremism, hijab, and many other negative criteria?
Public perception of Islam is largely a result of mass media. Thus, inflame atmosphere, the Islam's opposition to European races, showcasing the terrorist attacks primarily generates fear and then hate.
Terrorism has always been in the social and political life. If you open a file of newspapers, magazines of yesteryears, even easier to find the historical facts on the Internet, you will be able to see many events related to the hostage-takings, aircrafts, arsons and murders. Mass media dubbed the current situation as «Islamic challenge», but did not answer the question «Whom there was one»? Why it is impossible to add a message about the murders committed by radical Christian Islam population, such as the CAR (Central African Republic) project to cleanse Islamic nations by the Buddhists from Myanmar next to the information about the actions of Islamic militants. It is politically incorrect to rank all Muslims to the extremists. Variability of Islam teachings led a discussion in search of the true followers of Islam. As a result, this contradiction exacerbates the internal confrontation.
Multi-vector trend of foreign affairs of Kazakhstan and the Central Asian republics, determined by their geopolitical position, defines their balance and pragmatics in some sense. International political events related to religious extremism and terrorist acts outside the Central Asian republics and in some of them, forced the leadership of these countries to determine the ratio of Kazakh society to religion. Central Asian republics of the former Soviet Union, including Kazakhstan, are ambiguous in assessing the religious situation and the role of Islam in the contemporary political situation.
Islam plays a very important role in global politics, but sometimes, Islamic ideology and practice intensification leads to the opposition and mixed reactions, especially in Europe, where there were problems with wearing the hijab, minarets construction, publicly insulting of Koran and an artificial replacement of Islam into religious extremism.
Republic of Kazakhstan differs from the Central Asian republics by the presence of more than 40 denominations and domination on its territory. Inter-confessional harmony is one of the most important factors in maintaining its political stability and the guarantee of its success. In a society without unity, there will be no spiritual development, one of the most important factors in material well-being of society. Spiritual unity - is the key to the prosperity of society, nation and state in general. It is worth to notice that the number of religious confessions in Kazakhstan increased to six-fold during the independence period. It indicates an increase of interest in religion.
At two era's junction - XX and XXI centuries, in the transformation process of globalization processes modern civilization is an island with an endless series of disasters raging endless local battles while being in constant anticipation of the next end of the world. Laws of historical civilization development testify cyclicality of social phenomena where civilization is going through stability and instability periods, the search for alternative development ways, human values' destruction and life meaning search.
Both religious and social factors are thought to be risky. These related phenomena on the territory of Kazakhstan and Central Asia could trigger a
potentially explosive situation that has been observed in some countries of Central Asian region. Social factor determines and activates religious interest especially among young people, although there are many examples of conscious joining an unconventional religious movement.
Lack of knowledge and information, the Islamization boom in the region, search for own preacher, self and truth search sometimes lead to irreversible consequences. Some citizens of Kazakhstan and Central Asia make their choices consciously and independently. Spontaneous passion and religious meetings, other casts of disbelief in fanatical devotion - all around the haram (sin), Islam with Wahhabism and Salafism ideas absorbs the lost souls.
Research results and their discussion:
In many regions all over the world in the last decade of the twentieth and the first decade of XXI century there are events associated with the activation of religious extremism provoked by economic destabilization on one side and the other sociopolitical instability on the other one that can be a catalyst for a hard conflict, military confrontation and civil war.
Factors that increased the interest in Islam in Kazakhstan and Central Asia are: a resulting ideological vacuum, the absence of ideological consolidation in society; sharp social stratification in society of post-communist republics; ambiguity of strategic programs of «perspective future».
Period of the Soviet era has developed a consumerist Soviet people's attitude to power, guaranteeing the stability of social benefits, housing solutions, and most importantly comfortable coexistence of the ideology of «socialism victory» and «Soviet lower-middle class». Soviet social stability check turned out to be a stagnant stability, which ultimately led to a parade of sovereignties. Social stability was replaced by social instability, having had a different natural determination that was a natural phenomenon of development of post-Soviet space.
Social processes' sector demonstrates the greatest activity in Kazakhstan and Central Asia. Different motives, both political and socio-economic are the impetus to social tensions. The main argument that can cause dissatisfaction in the frameworks for these areas are: low wages, unpaid wages and high prices, low quality of social services (education, health, law enforcement, utilities, etc.) and high corruption.
The main characteristic of social risks for Kazakhstan and the Central Asian republics are:
- absence of effective social policy (Uzbekistan, Kyrgyzstan, Turkmenistan, Tajikistan) (Omelicheva 2010);
- combination of the religious factor together with a social disaffection creates an explosive situation (Uzbekistan, Kyrgyzstan);
- excessive power prosopopoeia and high and mighty powers struggle, corruption (Uzbekistan, Kyrgyzstan , Turkmenistan, Tajikistan);
- desire for national exclusiveness and commitment to religious education are the main characteristics of a new generation of young Asian republics (Kyrgyzstan, Uzbekistan, Turkmenistan, Tajikistan, Kazakhstan) (Omelicheva 2010);
- release of the president's rule or the president's legal incapacity, as a consequence of destabilizing processes in structural and political hierarchy of power, possible provocations against the growth of migrant, labor and social protests (Omelicheva 2007).
However, there is one important aspect inherent to the Central Asian republics. These are social risks and social instability that are closely linked to the religious factor. As a result, mutual transitions from social to religious ones and vise a versa are possible.
The author of «The Religious factor of risky socialization in the Republic of Kazakhstan», I. Doroshin (Doroshin 2012) believes that «...Islamism is not a characteristic of a political interpretation of the Islamic Call» in Kazakhstan. A joint Religious Board of Muslims of Kazakhstan united most of 2369 officially registered mosques was established in 1990.
The first wave of religious boom or so-called religious freedom, which began at the beginning of independence in the Islamic republics of the CIS has calmed down by the end of the 90s of the last century. It is known that the national-religious factor is used in many countries as an attempt of political consolidation. Kazakhstan favorably differs from the Central Asian republics in the presence of polytechnic society and, multi-confessional system accordingly (more than 40 confessions).
But at the same time, the religious activity of the population is increasing, due to the crisis in the spiritual sphere of society and the emergence of the younger generation, educated in a state of independence. The authors of the book «Emergency of social character and protection against them identified the so-called triad «anger - causes - unwanted consequences» (Gubanov 2007). In consideration of the scheme, we can refer to the religious factor to «danger», ineffective social policy of the government to the «reasons» and the ability to use this situation by the religious extremist groups in destabilization of social situation to «undesirable consequences».
President of the Republic of Kazakhstan, Nursultan Nazarbayev, said that the roots of terrorism and extremism must be sought primarily in poverty and social despair. Usually the one who has consistently some «meal in a cooker» will never preach violence. Many Central Asian republics are characterized by poverty, high unemployment, lack of education and health services.
Among the republics of Central Asia Kazakhstan is the most successful country in economic terms where a program of social modernization and «Strategy-2050» are being actively implementing, covering all layers of Kazakh society strata. The main goal of the program is to prevent the poverty growth, qualitative increase of living standards through a transparent government funding and targeted social safety nets, improving social security and pensions, fully protection of motherhood and childhood, the involvement of socially vulnerable groups, ensuring their wages, the elimination of imbalances in regional development through the synchronization performance of all government and industry programs, the development of effective mechanisms for equalizing socio-economic conditions in the regions. According to UNO estimation of the level of Human Development Index (HDI) Kazakhstan was ranked to 46th out of 142 countries by the end of 2012.
However, a well-known political analyst in the country Ajdos Sarym stated that the division of society into rich and poor may well serve as a trigger for religious extremism. The youth, dissatisfied with their social status, comes to the conclusion that «it is necessary to admit Sheriat» (Sarym 2012). That is a huge business, where the interests of foreign countries are interested. Former chairman of the State Agency for Religious Affairs, Kairat Lama-Sharif, in Kazakhstan was forced to admit that there is potential heart of extremism in Kazakhstan. If such facts are observed in the prosperous Kazakhstan, what you can say about the socially limited republics of Central Asia.
After the revolutions of 2005 and 2010, the situation in Kyrgyzstan is unbalanced. Socio-economic situation associated with unemployment and poverty of the bulk of the Kirghiz is very difficult. There ethnically motivated conflicts, contradictions between north and south, a criminal element involved in political projects. Government is unable to build a strategic development platform that
prevents the fast economy growth. Kyrgyzstan was on the 88th poison according to the level of the Human Development Index (HDI) in 2012.
The activation of the «Jihadist-Takfir»1 organizations, promoting radical Islam and not abhor a criminal robbery is found in Kyrgyzstan. Anti-government protests in Kyrgyzstan in 2005 mixed gradually with radical Islamist current. The vents have shown that the activists of «Takfir wal Hijra» attempted to use the chaos and anarchy that have an impact on the socio- political processes in the country. The example is an attempt to hold their presidential candidate followed by statehood on Sheriat laws. Nowadays, the organization, which according to experts' opinion supports more than 5 million people, is a serious danger with an attempt to provoke inter-ethnic conflicts, spreading religious literature promoting radical Islam. The main centers of propaganda of religious extremism and terrorist acts are Osh and Dzhalalbad areas.
In Uzbekistan, there is a significant range of unresolved social issues against the background of mass unemployment and high population density, which contributes a significant migration of the population. Lack of long-term strategic priorities does not improve the situation. The activity of the Islamic Movement of Uzbekistan (IMU) all together with the events in Andijan in 2005, lead to a tough fight with the power of non-governmental Islam and frequent conflicts with the state border neighbors. Uzbekistan was ranked to 64th position out of 146 countries according to the Human Development Index (HDI) in 2012.
Andijan events in the official interpretation are presented as an attempt of coup d'etat commitment on religious grounds. The participants call themselves the opposition, which opposes the political system of the state.
Tajikistan is one of the few countries in Central Asia that have experienced the horrors of civil war of the 90s of the last century that a long time stuck in the memory of society. Lack of awareness and education of Tajik youth, weak economic development of certain regions of the country determine the threat of radicalization of the social strata. The threat from religious extremists led to the changes in the government political vector against Islam. President of the country criticized a religious education and individual norms of the Islamic religion in the country. Tajikistan was on the 86th poison according to the level of the Human Development Index (HDI) in 2012.
Experts classify Tajikistan to the category of relatively calm states. The republic's government supposes the terrorist acts taking place in the country to impose from outside «by the Islamic Movement of Uzbekistan». In fairness, it is possible to agree with this opinion because the detainees Tajik citizens accused of various terrorist crimes are really the representatives of the religious movement. «Takfir wal Hijra» organization did not ignore the «peaceful» island of stability. According to the analytical report «The specific manifestations of terrorism and extremism in Central Asia: the main trends and developments of 2005-2006» only in 2005 99 activists were arrested in Tajikistan (The specific of terrorism 2007).
During 2009-2010 in Tajikistan, members of the banned Islamic movement «Tablighi Jamaat» were convicted according to Article 307 Part 1 - Public incitement of a forcible change of the constitutional order (Members of extremist movement 2012).
On the background of the Central Asian republics Turkmenistan seems to be the most stable, however, one of the most inefficient economies, high unemployment and the millions of wage arrears and drug dealers ways are hidden in the
1 Takfir - is an acceptance of all people regardless of age, have committed any sin. Community of «Takfir wal Hijra» («Exodus and Redemption») is one of the offshoots of radical Salafism, appeared in Egypt as a result of separation from the terrorist organization «Islamic Brotherhood».
ostentatious well-being. The country is under the strict total control with its inherent tribal structure. Weak communications restrict society's link with the outside world.
Each Central Asian republic has its own social risks, supported by the religious factor. However, negative trends are observed within the social and religious spheres related to the mainstreaming of radical extremist ideas among young people. Government of the Central Asian republics of Kazakhstan, Uzbekistan and Kyrgyzstan conduct their large-scale actions against representatives of radical Islam. There is a government body «Department» or «Committee» of religion affairs, as well as the RBM (Religious Board of Muslims) each country has a government.
In Kazakhstan, in the contrast of the Central Asian republics there is its own format of relationships and religious organizations of the country on a democratic basis. Core of the religious policy of the state is freedom of religion and religious harmony.
However, data of sociological research conducted by the «Ksilon» agency shows such negative trends as: 30.7 % of respondents were in a positive favor of creating an Islamic state, 10.8 % of respondents were for the possible participation of young people from Kazakhstan in hostilities abroad against the enemies of Islam. Also, 8.7 % of respondents supported the bombings and other violence to protect their faith from enemies (Izbairov 2011).
As the Kazakh politician, Ajdos Sarym supposes that the events show that the government underestimates the situation. «We must understand that many of these organizations have a long history of confrontation not authoritarian but even totalitarian state. Killing them doesn't solve the problem itself. Moreover, death is a certain feat for them as they consider themselves as shahids ... Tomorrow they can go to more extreme measures - will inflict death. First of all, these phenomena have to fight on the stage of ideas and values» (Shibutov 2012).
The notion of «terrorist act» in the lexicon of Kazakh law enforcement agencies appeared after self-suicide bombing of 25 year old young boy in Aktobe city at the Department of National Security Committee building on the 17th of May, 2011. According to the Deputy Secretary's speech of the Security Council of Kazakhstan Kozy-Korpesh Dzhanburchinov during 2005-2012 Kazakhstan convicted 300 people by «terrorist» articles. About 400 kilograms of explosives and 200 firearms are seized; more than 40 terrorist attacks are prevented.
According to the data of the Department of Religious Affairs of Atyrau region, located in a special risky area for the last period of 2010-2011 an approximate number of adherents of «Salafism» trend is about 2000 people. A characteristic feature of the Salafism tendency is an active aggression, including the power, the struggle to achieve the priority goal - the primacy of religious dogma over the state. Particularly, in this area there are more than 505,000 people from 83 nationalities, where 85 % are of indigenous nationality, 60 % are Islamite, 30 % of whom are followers of non-traditional religious movements (Salafism, Takfir, Tablighi). On the territory of the region, there are 41 religious associations among which 30 mosques are officially registered (Statistical of the Department 2013). The reasons for such active promotion of radical Islam in the Atyrau region are tribal relations mentality inherent in precisely this region, 75 % of the population are representatives of younger Zhuz, the close kinship allows to pursue actively religious and psychological treatment of their loved ones.
On the territory of Kazakhstan and the Central Asian republics, a banned organization «Tablighi Jamaat» has its activity («Community of preachers of Islam»). Only in 2012, the activity of 205 participants of the mentioned religious organization was suppressed in Kazakhstan.
In Kazakhstan, «Ayubovsky zhamagat» functions in the regional center of Atyrau city (adherents of the Wahhabi Takfir flow). Its adherents are supporters of the religious community of Ayub theologian from Dagestan and religious extremist organization «Al-Takfir wa al-Hijra». Members of zhamagat are radically different in judgment and behavior. The last are fanatical believers, all the others, except coreligionists, considered to be wrong, so-called «Kafirs» have a solitary lifestyle and do not attend mosques, etc.
Currently there are 24 radical «Salafi Jamaats» with 495 members, according to the site of the central communications under the President of Kazakhstan with the reference to the NSC (There are 24 radical 2013).
A distinctive feature of «Takfir» organization is the absence of publicity in its actions. Along with this, the «Takfir» organization does not exclude the use of violent methods, if other methods will be considered as ineffective. Adherents of this Islam, about 40 people conduct clandestine religious gatherings and ceremonies in private homes and rented apartments. To increase the number of their supporters «Takfir» is working hard to attract zhamagat relatives, friends and acquaintances. Precise and strict observance of the canons of Islam is required from adherents.
The zhamagat members make a main focus in its activities on youth. As a result, a practice of creation marriages among coreligionists is widespread (and marriages are not officially recorded), including the age of minority. There were some facts of creation of marriages by the members of this zhamagat, according to Islamic traditions, without state registration of persons under the age of 16 years.
No less important problem is the failure of community members from the secular lifestyle. So, they ignore visiting hospitals (using methods of alternative medicine), preschool and educational institutions, the denial of power and control. Some professed ideas are alien to the local mentality (rejection of ritual commemoration, promotion of polygamy, an aversion to so-called «Kafirs», including close relatives).
One of the common factors, specific to the study area and to the spread of non-traditional religious ideas, is religious illiteracy, easily influenced by religious movements. Special danger lies in the active involvement of the younger generation who grew up outside of the educational system of the USSR, the adverse impact of extremist propaganda on the unformed mind of youth. Such circumstances can be used by representatives of extremist organizations to execute their plans, including believers to disobey the official authorities, and further terrorist and other illegal actions, bearing a danger to national security. Rows of zhamagat members and other religious movements are replenished mainly due to the poor and unsettled family young people, most of whom are uneducated in theological terms. Some of them, having family relations, are working on pressing with untraditional religious ideas and religious-and-psychological treatment of other members of their families.
One of the reasons of replenishment of zhamagat members, professing unconventional beliefs, is a weak educational, ideological and propaganda work among the young people by the education system administration. Lack of proper control over the students' behavior at schools and out of the educational process, in conjunction with their indifferent attitude to this problem, misunderstanding of the full extent of danger; all these indicators ultimately lead to an increase in the number of supporters of the youth and their involvement in illegal activities with radical religious groups.
An important factor is the absence of representatives of the local clergy due authority among believers. No professional theologians able to clarify the nature and danger of the spread of ideas of unconventional beliefs. Official clergy, without a deep theological knowledge, usually cannot provide the necessary impact on persons of minority religious beliefs.
Along with this, one of the factors contributing to non-traditional religious ideas, is uncontrolled exit of citizens abroad, the lack of systematic legal norms of the state in relation to the theological education in foreign places where the probability of their falling under the influence of religious extremist and terrorist organizations. As practice shows, the indoctrination of citizens abroad takes place in the so-called underground structures of «Hujras», «Markaz», usually presenting their ideas near or in mosques and centers of Arabic language study.
Representatives of international Islamic extremism have an undeniable influence on the spread of radical ideas in Kazakhstan and Central Asia. Many detainees accused of terrorist acts on the territory of Kazakhstan and Uzbekistan, members of the civil war in Tajikistan were trained in military training camps in the North Caucasus. Such operations as bombings on the territory of Bishkek markets, Kyrgyzstan and Osh city Bank in 2003 were funded by the Islamic Movement of Uzbekistan (Rotar 2012).
Thus, the main reasons for the radical Islam spread may include: low level of social life, religious illiteracy, lack of complex moral and educational measures among youth, psychological instability, aborted values and outlook, behavior culture and an active import of extremist ideas. There is a close causal link between religious and social risk factor where social problem is a cause and religions is a consequence, solace and help to solve the problem by peaceful or violent means.
At the present stage political coloration,- the creation of the caliphate in Central Asia is special for the activities of banned religious organizations, such as «Hizb ut Tahrir», «Ayubovsky zhamagat», «Tablighi Jamaat». Unfortunately, not all the Central Asian region governments are ready to face the influx of radical Islam. Since 2012, Uzbekistan has launched the «Program for the prophylaxis and prevention of terrorist attacks, mass riots and other actions promoting infringement of public order in the Republic of Uzbekistan». However, as noted by political scientists, the content of the document is aimed to crackdown native uprisings.
Conclusion: First attacks caught Kazakhstan and the Central Asian republics nodding. Today government is making active efforts to prevent the emergence of radical extremist groups. As a first direction, effective social programs implemented by the Government of Kazakhstan should be noted. The second direction is legislative and preventive; where the prevention refers to the practice of research on detection and prevention of nucleation centers of radical Islam under the legislative activity of the change in the legal field of toughen penalties for terrorism and religious extremism.
One of the problems of interaction between Islam and society in Kazakhstan and the Central Asian republics is an introduction to Islam. The first way, we call it civilized, comes from abroad, where a lot of young citizens from Kazakhs are taught and learn the basics of Islam with «volunteers of religious persuasions» in their free time. Only now, the government of Kazakhstan has decided to think about the return of students enrolled in foreign religious institutions. If there were 500 students in 2011, while today they are 392, 200 people, studying in Egypt; 59 in Saudi Arabia and more than 60 in Pakistan.
The second way is voluntary-compulsory one. It includes an imposition of Islamic teaching of radical Islam in prisons. We need a comprehensive system of measures to prevent the transformation of jails into a seminary of radical extremism.
As a second problem, it would be better to emphasize the efforts dramatically in popularity of Islam and the informational vacuum, the absence of strong mentors, teachers, and theologians. Inactivity of Kazakhstan Religious Board of Muslims in advocacy and promotion of religious teachings foundations is a result of the
activation of non-traditional religious organizations skillfully involving those who try to find religious truth into their nets.
The third problem to mention is the ideological vacuum created by the collapse of the Soviet information space, the destruction of the communist ideology. B. Bekturganova, president of the Association of Sociologists and Political Scientists of Kazakhstan, believes that Islam in Kazakhstan is a compensation for the lack of ideology (Yunusova 2000).
Free niche really started to be actively filled with religious values; religious identity increased; most of society together plunged into religion. This process was common to all Asian post-Soviet republics. Unfortunately, the weakest link in Kazakh society was the younger generation of the countries and villages.
Club-Library culture disappeared with the collapse of the Union, legal nihilism, disregard for social institutions of the society, its definitions, a skeptical attitude towards the world, which, in fact, proved indifferent to the fate of the aul youth to his problems, spurred the process of determining the mass of religious identification, because ethnic identity was determined with the creation of the independent Republic of Kazakhstan. Traditional Islam in Kazakhstan ever since the finding of the Russian Empire did not cover all aspects of religious Islamic toiletries. Double faith of Kazakh people was noticed even by Ch.Valikhanov. The Islam teachings into Kazakh nation were carried by Tatar mullahs. Yes, we are the Kazakhs. Yes, we are the Moslems. But, why now at the turn of two centuries has self identification become so acute?
An interview, conducted by A. Balayeva (Balayeva 2010), asking «Who do you feel first of all?» showed that 54% of respondents identify themselves through the relation to the citizenship - «I am a citizen of the Republic of Kazakhstan».
We believe that the unresolved social and economic problems in rural areas, unemployment, lack of opportunities, unrealized potential on one hand, and the unexpected support of religious emissaries, and solution of financial and other problems on the other one, provide a choice not in a favor of public policy. A large-scale program on youth employment in rural areas is required.
Stiffness in the religious issue was quite necessary in the complex of social problems solution, in advocacy work among the population, especially the young generation, in reasonableness and compromise of the religious policy implementation.
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Дши фактор жэне Казахстан мен Орта Азиядагы элеуметтiк кауттер
Жанбосинова Альбина Советовна
тарих гылымдарыныц докторы, С. Аманжолов атындагы Шыгыс Казахстан мемлекеттiк университетшщ профессоры. 070004 Казахстан Республикасы, ©скемен Казахстан кеш., 55. Email: sovetuk@rambler.ru
Тушн. Ма^алада Казахстан жэне Орта Азиядагы элеуметпк тура^сыздыщ мэселелерi ^арастырылады, дiни экстремизм фактшершщ керiнiс табуы жэне тыйым салынган дiни уйымдардыц ^ызметше байланысты ^аутт факторларлардыц тобына талдау жасалады. Автор элеуметтiк ^ауттердщ ортаазиялыщ аймака тэн, соныц Ынде эр республикага орта^ жэне ерекшелпн аны^тай отыра, негiзгi тобын талдайды. Калыптас^ан элеуметпк-экономикалыщ жэне ^огамдыщ-саяси жагдайды талдау негiзiнде Казахстан жэне Орта Азияныц даму векторына дiни фактордыц жэне элеуметтiк ^ауттердщ керiнiс табуыныц жэне эсершщ децгеш керсетiледi. Автор дши экстремист идеялардыц таралу жолдарын жэне оныц екiлдерiмен билiк ^урылымдарыныц ^атал курес эдiстерiн аны^тап, жастар арасында дэстYрлi емес исламныц таралу себептерi мен жолдарын керсетедi.
Тушн сездер: тура^тылыщ; тура^сыздандыру; айма^; Азия; Казахстан; ^ауттер; фактор; дiн; тура^сыздыщ; экстремизм; жамагат; такфир.
Религиозный фактор и социальные риски Казахстана и Средней Азии
Жанбосинова Альбина Советовна
доктор исторических наук, профессор кафедры истории Казахстана Восточно-Казахстанского государственного университета имени С. Аманжолова. 070004 Республика Казахстан, г. Усть-Каменогорск, ул. Казахстан, 55. E-mail: sovetuk@rambler.ru
Аннотация. В статье рассматриваются вопросы социальной нестабильности в Казахстане и Средней Азии, анализируется группа рискогенных факторов, связанная с фактами проявления религиозного экстремизма, с деятельностью запрещенных религиозных организаций. Автор подвергает анализу основную группу социальных рисков, характерных для среднеазиатского региона, выделяя общее и отличное для каждой республики. На основе анализа сложившейся социально-экономической и общественно-политической ситуации показывается степень проявления и влияния религиозного фактора и социальных рисков на вектор развития Казахстана и Средней Азии. Автор выявляет пути распространения религиозных экстремистских идей и жесткие методы борьбы властных структур с ее представителями, показывает причины и пути распространения нетрадиционного ислама среди молодежи.
Ключевые слова: стабильность; дестабилизация; регион; Азия; Казахстан; риски; фактор; религия; неустойчивость; экстремизм; жамагат; такфир.
