Russian Muslims

Tercüman, İsmail Gaspıralı tarafından Kırım’ın Bahçesaray şehrinde yayımlanan ve Rusya Müslümanlarının medeni uyanışında önemli bir yere sahip olan uzun süreli tek gazetedir. Bütün Rusya Türklerine hitap eden bu gazete Müslümanların modernleşme aşamasında büyük bir problem olarak karşımıza çıkan eğitim, millî ve dinî kimlik, yenileşme/çağdaşlaşma (Rusya Türklüğü’ne mahsus adıyla ‘Ceditçilik’), ortak dil, alfabe, milliyet/kavmiyet meselelerinde çözüm yolları üretmiş ve aydınları bu yolda yönlendirmiştir. Bu çerçevede ele alacak olursak İsmail Gaspıralı ile Kafkasyalı aydınlar arasındaki ilişkiler Tercüman gazetesi yayımlanmadan önce başlamış, İsmail Bey ilk matbuat faaliyetlerini Tiflis’te Celal ve Sait Ünsizâde kardeşler yardımıyla gerçekleştirmiştir. Onun Kafkasya muhitiyle olan ilişkisi Tercüman yayımlandıktan sonra da devam etmiştir. Bu gazetede Kafkasya’dan birçok aydının farklı yazıları yayımlanmış hatta Kafkasya sahasından bazı aydınlar Tercüman’a muhabirlik yapmıştır. Rusya Müslümanları arasında modernleşme yönünde ilk ciddî adımların Kafkasya ve İdil-Ural Türkleri tarafından atıldığı bilinmektedir. Kırım’da yayımlanan Tercüman, bütün Rusya Türklerinin modernleşme sürecine ışık tuttuğu gibi sıkı bağların varlığı sebebiyle Kafkasya’daki modernleşme çabalarını ortaya çıkarmak bakımından ilk elden kaynak niteliğindedir. Bugün Azerbaycan edebiyat tarihinin modernleşme dönemini izah edebilmek için Tercüman’ın ansiklopedik kimliğine başvurmak gerekir. Bu makalede Tercüman gazetesinde ortaya çıkarılan ve bugün Azerbaycan edebiyat tarihlerinde yer bulmamış bazı meseleler tartışılmaya ve araştırmacıların dikkatine sunulmaya çalışılacaktır. Tercüman gazetesinde ortaya çıkan bu bilgiler 19. yy. sonları ve 20. yy. başlarında Rusya Türklerinin modernleşmesinde rol oynayan Kafkasyalı aydınların biyografilerine de katkı sağlamaktadır.

Tercuman, the only long term newspaper that played an important role in cultural revival of Muslims of Russia, was published by Ismail Gaspıralı in Bahcesaray, the city in the Crimea. The newspaper addressing all Turkic peoples of Russia provided Muslims with the solutions to the problems they face in the process of modernization including such issues as education, identity, modernization, common language, alphabet, nationality, and by doing so it also guided the intellectuals. In this context the relationship between Ismail Gaspirali and Caucasian intellectuals started before publication of Tercuman when Ismail Gaspirali realized his first publication activities by the help of Celal and Sait Unsizade brothers in Tiflis. This relationship with the circles of Caucasus was also sustained after Tercuman was released. Different articles by a number of intellectuals from Caucasus were published in this newspaper. Moreover some of the intellectuals served as correspondents from Caucasus region.
It is known that first serious steps toward modernization among Muslims of Russia were undertaken by Caucasian and İtil-Ural Turks. Being published in the Crimea, Tercuman not only sheds light on process of modernization among Muslims of Russia it is also a primary source due to its strong ties in terms of investigation of first attempts of modernization in Caucasus. Today, in order to explain the modernization period in history of Azerbaijani literature, referring to encyclopedic sources of Tercuman is needed. In this article some issues not mentioned previously in history of Azerbaijani literature will be discussed and brought to the attention of researchers. This information based on materials from Tercuman will also make contributions to the biographies of intellectuals who played role in modernization of Muslims of Russia in the end of 19th and the beginning of 20th century.

This article examines the development of Muslim charitable practices in the Russian Empire (Volga-Ural region, Siberia and the northern Kazakh Steppe) from the Russian conquest of Kazan in 1552 to the 1917 Russian Revolution. Building upon existing research on charity in those regions, it argues that Russian rule from the 1550s to the mid-1800s created the basis for a range of locally-organized charity-based economies for meeting the religious, cultural, and social needs of Muslim communities in a non-Mus-lim state. Though these economies differed somewhat in organization, all were struc-tured around Muslim modes of charity and all generated and re-enforced hierarchies within their respective communities. The struggles over charitable practices that occurred from the 1860s to 1917 emerged from these well-established but evolving economies as their participants responded to changing circumstances within and around their confessional communities.

The article is devoted to the questions of captivity and transit of  Turkish prisoners in World War I in Samara province (Russia). First it uses the unknown archival documents which demonstrate general rules of transportation and accommodation of Turkish prisoners in this province and others. It also contains the information about medical care and police surveillance for Turkish soldiers and officers.
The article looks at the relationship between the Russian authorities and Russian Muslims and Turkish prisoners. It shows attempts by the political police to control the political mood of the prisoners and their relations with the Muslim and non-Muslim people of the Volga region. It covers some facts of moral and material support and charity to the prisoners from the local Muslim and Orthodox population. For the first time the article presents archival materials which will allow discovery of the military burial sites of Turkish soldiers and officers who died in captivity in Samara province.

В статье освещаются вопросы пребывания и перемещения в Самаре и Самарской губернии турецких военнопленных периода Первой мировой войны. Впервые использованы ранее неизвестные архивные документы, на основе которых исследованы организация перевозок и размещения пленных турок, оказание пленным медицинской помощи, полицейское наблюдение за пленными. Особое внимание уделено отношению российских властей и российских мусульман Самарской губернии к турецким военнопленным. Показаны попытки политической полиции контролировать политические настроения пленных и их связи с местным мусульманским населением. Приведены факты моральной поддержки и материальной помощи пленным со стороны местного мусульманского и православного населения. Также представлен фактический материал, позволяющий определить места захоронений турецких солдат и офицеров, умерших в плену, на территории Самарской губернии.

This book pioneers a socio-cultural insight into the history and presence of the violence in Chechnya.  It explores the organization of Chechen society with emphasis on the role of clans (teips, nekyes), persisting values and norms (concepts of male honor, blood feud), the evolution of Chechen nationalism, and the predominantly violent relationships between Russia and the Chechens throughout modern history in order to better explain the most recent periods of confrontation. It concentrates on the Second Chechnya War and subsequent terrorist attacks in Moscow and Beslan and the spreading of violence throughout the North Caucasus. This is the first book to assess the most recent violence in Chechnya in the wider context of cultural, social and political changes in the North Caucasus and Russia. The author also investigates the situation of the Chechen insurgency, the expansion of the conflict into the neighboring areas of the North Caucasus, and Moscow's controversial policy of Chechenization.

This paper explores the history of the alphabet revolutions in the Ottoman Empire and the Russian Empire, beginning in the 1860s and culminating with the new Turkish alphabet and the Soviet latinization movement in the 1920s. Unlike earlier works that have treated these movements separately, this article traces the origins of the alphabet revolutions to the 19th-century communications revolution, when the telegraph and movable metal type challenged the existing modes of knowledge production and imposed new epistemologies of writing on the Muslims in the Russo-Ottoman space. This article examines the media technologies of the era and the cross-imperial debates surrounding various alphabet proposals that predated latinization and suggests that the history of language reform in the Russo-Ottoman world be reevaluated as a product of a modernizing information age that eventually changed the entire linguistic landscape of Eurasia.

In recent years, with the growing threat posed by Islamic radicals and the emergence of the Islamic State, attention to the neophytes (new converts to Islam) has increased. Under the neophytes-Muslims commonly understood as re-Islamized ethnic Muslims and non-ethnic Muslims. The article focuses on non-ethnic Russian Muslims. Detailed attention is paid to the causes of change in religion and the conditions for radicalization.

Keywords: RUSSIAN NEOPHYTES, CONVERTS,  ISLAM,  RADICALISM, SALAFISM,

В последние годы в связи с усиливающейся угрозой, исходящей от исламских радикалов, и появления Исламского государства, внимание к неофитам (новообращенным в ислам) возросло. Под неофитами-мусульманами принято понимать реисламизированных этнических мусульман и неэтнических мусульман. В статье основное внимание уделено русским неэтническим мусульманам. Подробное внимание уделено причинам изменения религии и условиям для радикализации.

КЛЮЧЕВЫЕ СЛОВА: РУССКИЕ НЕОФИТЫ, , НОВООБРАЩЕННЫЕ, САЛАФИЗМ, CONVERTS, ИСЛАМ, ISLAM, РАДИКАЛИЗМ, RADICALISM, SALAFISM

ЖУРНАЛ ''ИНФОРМАЦИОННЫЕ ВОЙНЫ''. 2015. N 4 (36). c. 94-99.
http://media.wix.com/ugd/ec9cc2_832cda390077420881bed3bd3fb48579.pdf

http://www.iwars.su/#!statii/clyp

ÖZ I. Dünya Savaşı'nda sansür yoluyla denetim altına alınan basın yayın organları, savaşan ülkelerin propaganda araçları hâline getirilmiştir. Osmanlı gazeteleri de bu bağlamda kendi devletlerinin siyasî ve askerî amaçları kapsamında faaliyet göstermiş, kamuoyunu bu doğrultuda etkilemeye çalışmıştır. Osmanlı Devleti'nin, savaşın ilk günlerinden itibaren Rusya Müslümanlarını ayaklandırma çabaları, Rusya Müslümanlarını, özellikle de Kafkas halklarını Osmanlı basınının ilgi odağı hâline getirmiştir. Ancak Sarıkamış yenilgisinden sonra bu tür ayaklandırma girişimlerinin başarı şansı kalmadığı görülünce yaklaşık üç ay süren yoğun ilgi yerini derin bir sessizliğe bırakmıştır. Bu çalışma, Osmanlı Devleti'nin Rusya Müslümanlarına yönelik söz konusu plan, proje ve uygulamalarını dönemin belli başlı basın organları üzerinden okuyarak analiz etmeyi amaçlamaktadır.

This article re-examines Muslim educational reform in the early 20th-century Volga-Ural region from the perspective of the students of the region's madrasas (Muslim seminaries).  The restructuring of educational institutions, urbanization and the expansion of educational opportunities to a broader part of the population simultaneously shattered the previous system of production of elites and created a generation of educated young Muslims who could not be easily absorbed into existing clerical and educational institutions.  Facing an uncertain future and feeling cheated of the opportunities they had been promised, madrasa youth turned to radical politics and declared war on their elders.  This paper is written based on material from the Tatar-language newspapers, letters, poems, novellas and memoirs of early 20th-century madrasa students.

В статье анализируется механизм сбора и обработки информации о мусульманских подданных Российской империи в начале XX века. Акцент делается на освещение сети внутренней агентуры в среде российских тюрок-мусульман. На основании архивных данных составлена таблица секретных сотрудников-мусульман, предоставлявших информацию губернских жандармским управлениям, дается их краткая характеристика. В исследовании представлены формы взаимодействия работников МВД с «мусульманскими» агентами, каналы получения сведений. Уделяется внимание формам обобщения получаемых данных, сильным и слабым сторонам аналитической работы региональных ГЖУ, касающихся проблем пантюркизма и панисламизма. 
The article analyzes the information collection about Muslims of the Russian Empire at the beginning of the 20th century. On the basis of the archival data the article highlights the network of internal agents among Russian Muslims. One can see a table of secret “Muslim” agents, which provided information to the gendarmerie provincial administrations. The table gives a brief description of the agents. The study also presents the forms of interaction between employees of Ministry of Internal Affairs and "Muslim" agents, channels for obtaining information. In conclusion, the essay pays attention to the forms of data generalization, to the strengths and weaknesses of the analytical work of the regional gendarmerie provincial administrations dealing with the problems of pan-Turkism and pan-Islamism.

This case study examines the bilingualism of the prominent Russian Muslim newspaper of the late 19th - early 20th centuries, known as the “Perevodchik-Terjiman” (literally a ‘Translator’ or ‘Interpreter’), by means of discourse analysis. This newspaper was published from 1883 to 1918 in Crimea, until 1914 by Ismail Gasprinskii (1851-1914), - prominent enlightener of Russian Muslims. Until December 1905 the newspaper was issued in two languages – Russian and so-called common-Turkic. The latter language was unsuccessfully intended to become a common literary language for Russian Muslims. Despite the declarations, the parallel articles in Russian and Turkic barely presented direct translations from one language to another. To the contrary, there were significant differences. The differences in Russian and Turkic narratives were not markers of opposing intentions or obscure meanings. It is argued here that this feature can be qualified as an instance of cultural bilingualism, which reflected the multiculturalism of the newspaper’s heterogeneous audience.

Статья посвящена исследованию силы и целостности национальной и религиозной традиции волго-уральских татар на примере их участия в общественно-политической жизни Османской империи периода её распада в начале XX века. Для анализа были взяты статьи, письма, речи, напечатанные в прессе религиозно-политической направленности, которая являлась единой площадкой для большого количества народов, исповедующих ислам.

Chuvashes are the descendants of Idil-Bulgarians who had accepted Islam firstly as a state religion in Turkish history. Some of them have kept the traditional Turkish believes alive up to the present day. Today they have been regarded as a Christian Turkish community. Therefore Chuvashes have an exceptional place from the point of view of the history of religions and the history of Turkish culture in Turkish world. From the time Chuvashes began to accept Islam to the present, generally those who had been living in the rural area accepted Islam superficially. Thus Islam was not effective in their moral life. But afterwards among Chuvashes who accepted Islam were imams, muazzins, teachers in a madrasa and the other religious affairs. However many of them who accepted Islam, had been Tatarized through fusion with Tatars who were strong representatives of Islam in the Volga-Ural region. This caused Chuvashes to define themselves as Tatars. In the same time the Muslim Chuvashes have been...

Atıf/Citation: Abak, Tibet. "Rus Vilayetlerinde Mukim Müslümanların Osmanlı'nın Savaşa Girişine Tepkileri ve Çarlık Hükümetinin Aldığı Tedbirler (1914)". Türk Savaş Çalışmaları Dergisi 1, no. 2 (2020): 150-169. Özet 16. yüzyıldan bu yana Müslüman halklar aleyhine topraklarını genişleten Rusya, 20. yüzyıla gelindiğinde büyük bir Müslüman nüfusa sahipti. Ancak, Rusya Çarlığı'nda Müslümanlar hep güvenilmeyen bir unsur olmuşlardır. 19. yüzyıl sonu-20. yüzyıl başında ortaya çıkan Pan-İslamizm siyaseti bu güvenilmezliği daha da arttırmış, Müslüman Sorunu en çok tartışılan meselelerden biri olmuştur. Rusya Müslümanlarını siyasi ve askeri bir koz olarak gören İstanbul, İslam birliği propagandası yoluyla İran, Kafkasya ve Volga-Ural bölgesi ve Orta Asya'da Rus egemenliğini zayıflatmayı amaçlamaktaydı. Rus yetkililer ise, bu Pan-İslamist emellerin arkasında Almaya'yı görmekteydiler ve hep bir Osmanlı-Alman komplosu beklemekteydiler. Bu durum Rus idarecileri, Müslüman nüfusu sürekli gözetim altında tutmaya ve İslami propagandaya karşı sert tedbirler almaya itmiştir. Bunun bir parçası olarak, Rusya Müslümanlarının halet-i ruhiyelerine dair vilayetlerden pek çok raporlar yazılmıştır. Çar'a bağlılık ilanlarına ve herhangi bir karışıklık çıkmamasına rağmen, bazı raporlar Müslümanlar arasında Osmanlı yanlısı eğilimlerin mevcut olduğunu göstermektedir. Abstract Having expanded against Muslim communities and since the 16th century, Russia had a large population of Muslims by the 20th century. Muslims, however, were always considered to be an unreliable element by Russian authorities. The politics of Pan-Islamism which emerged at the end of 19-beginning of 20th centuries, further raised doubts with regards to Muslim population, making the Muslim Question one of the most discussed, topical issues in the empire. Considering the Russian Muslims as a political and military trump card, the Porte aimed to wreck the Russian domination in Iran, the Caucasus, Volga-Ural region and Central Asia via the propaganda of Islamic unity. Russian officials, in turn, presumed Germany behind these panislamist ambitions; and always expected an Ottoman-German plot. Such a view led Russian officials to keep the Muslim population under constant surveillance and to take drastic measures against Islamic agitation. Accordingly, many reports were sent from the provinces on Russian Muslims' state of mind. Despite the public declarations of loyalty to the Tsar and lack of any anti-Russian riot, some reports reveal the existence of pro-Ottoman tendencies among the Russian Muslims.

В статье излагаются сюжеты исторических взаимодействий мусульман Волго-Уральского региона с единоверцами Центральной Азии в первой трети XX века
The article presents the stories of historical interactions between Volga-Ural and Central Asian Muslims in the first third of the XX century

Резюме: В настоящей работе приводится анализ богословско-правового заключения (фетвы) выдающегося татарского богослова Абу-н-Насра 'Абд-ан-Насыра аль-Курсави (1776-1812) о легитимности проведения пятничных и праздничных молитв в Волго-Уральском регионе, изложенного им в работе «Иршад ли-ль-'ибад» (Наставление людей на путь истины). Это положение оспаривалось рядом религиозных деятелей в связи с от-сутствием в данной местности двух условий, установленных ранними правоведами (фа-кихами) традиционного для татар ханафитского мазхаба. В своем исследовании Курсави аргументированно доказал правомочность и необходимость совершения этого важного предписания ислама, имеющего не только важное культовое, но и социальное значение, не выходя за рамки своей богословско-правовой школы, тем самым показав, что она не ограничена лишь одной точкой зрения и имеет широкие правоприменительные и методо-логические возможности, учитывающие региональные и временные особенности. Ключевые слова: Курсави; Утыз-Имяни; аль-Иршад ли ль-'ибад; пятничная молитва (джумʻа); праздничные молитвы; ислам; исламское право; ханафитский мазхаб; татар-ская богословская мысль Для цитирования: Зиякаев Р.Ш. Совершение пятничной и праздничных молитв в Вол-го-Уральском регионе: взгляд Абу-н-Насра Курсави (1776-1812).
The article presents analysis of Islamic legal opinion letter (fatwa) by the outstanding Tatar Muslim scholar Abu-al-Nasr ‘Abd-al-Nasir al-Qursawi (1776–1812) on the legitimacy of holding Friday and Holiday Muslim Prayers (in the Volga-Ural Region) outlined in his treatise “al-Irshad li-al-‘ibad” (“Setting people on the path of truth”). The legitimacy of holding Friday Muslim Ceremony was disputed by some of local religious leaders in connection with the absence in that area of two conditions established by the early Muslim jurists (fuqaha’) of Hanafi legal school (traditional madhhab for the Tatars). In his treatise, Abu-al-Nasr al-Qursawi arguably proved the legitimacy and necessity of fulfilling this important devotional duty of Islam, which is important not only for cultic but also for social significance. This Tatar Muslim scholar could do it without going beyond the framework of Hanafi madhhab, thereby showing that this school is not limited to only one point of view and has broad law enforcement and methodological capabilities, that take into account regional and temporal characteristics.

This report was prepared in October 2017 and aimed to describe facts of human rights violations in the criminal prosecution of Sunni Muslims, especially followers of Bediuzzaman Said Nursi in Russian Federation for their religious beliefs, expressed in peaceful lawful ways, such as conducting religious ceremonies, teaching religion and sharing religious literature. The violations include systematic discrimination of Muslims in religious and civic freedoms and wrongful accusations of Muslims as participants in extremist activities without any evidence of violence or physical harm. 43 cases of wrongful convictions and 65 cases of wrongful restriction of religious literature are described, 8 of it are communicated by European Court of Human Rights. A=A recommends that government of Russian Federation reconsider legislation and legal proceedings in the field of fighting extremism to ensure strong protection of human rights, especially civic and religious freedoms, personal autonomy in cultural rights, and take measures to retract wrongful restrictions on peaceful writings of Risale-i Nur Collection and to compensate damages for wrongful conviction of Muslims, accused in extremism just for peaceful worship.

Статья посвящена рассмотрению деятельности Первого всероссийского мусульманского съезда, собравшегося в Москве 1 мая 1917 г. Будучи самым многолюдным, представительным и репрезентативным, московский съезд стал важнейшим этапом в развитии общественной и национальной жизни мусульманских народов бывшей Российской империи. Созванный вскоре после смены власти и начала процесса капитальной трансформации общественных отношений, съезд должен был выработать общее мнение представителей различных мусульманских регионов страны (Идель-Урал, Туркестан, Кавказ и Крым) по актуальным вопросам переустройства страны. Подготовка, ход дискуссий, а также итоговые решения съезда в статье освещаются на основе материалов татарской прессы и аутентичных протоколов, в которых максимально полно собраны все стенограммы и документы Московского съезда. Несмотря на стремление организаторов съезда достичь компромисса по наиболее спорным проблемам, съезд отчетливо продемонстрировал наличие конфликтных интересов и различных устремлений, а также намечающийся разлом по региональному, социальному и этническому признакам, поставивший под вопрос возможность формирования единого общемусульманского движения, а также жизнеспособность проекта «мусульманской нации».

Transformation of the Islamic institutions and the establishing new state sponsored structures for Muslims by Russian empire after capturing Muslim dominated land of Volga region in the middle of 16 th century resulted in the marginalization of the ulama in the long run. However, it was not like a glimpse but a process conducted by the Russian tsarist bureaucracy step by step

ISBN 978 90 6143 370 5/ NUR 630 ISSN 1572-0683 Bandonrwerp en vormgevingMV Levievandermeer Druk en afwerking Koninklijke Wohrmann bv Op foto achterplat: Shamil' Aliautdinov, Moscow A lle rechten voorbehouden. N iets uic deze uicgave m ag w orden verveelvoudigd, opgeslagen in een geautom atiseerd gegevensbestand, o f openbaar gem aakt, in enige vorm o f op enige w ijze, hetzij elektronisch, m echanisch, door fotokopieen, opnam en, o f enig andere m anier, zonder voorafgaande schriftelijke toestem m ing van de uitgever. Voor zover het m aken van kopieen u it deze uitgave is toegestaan op grond van artikel 16B A uteursw et 1912 j e het besluit van 20 ju n i 1974, St.b. 351, zoals gew ijzigd bij h et B esluit van 23 augustus 1985, St.b. 471 en artikel 17 A uteursw et 1912, dient m en de daarvoor w ettelijk verschuldigde vergoedingen te voldoen aan de Stich tin g Reprorecht (Postbus 3 0 6 0 ,2 1 3 0 KB H oofddorp). V oor het ovem em en van (een) gedeelte(n) u it deze uitgave in bioem lezingen, readers en andere com pilatiew erken (artikel 16 A uteursw et 1912), d ient m en zich tot de uitgever te wenden.

Tercüman, İsmail Gaspıralı tarafından Kırım’ın Bahçesaray şehrinde yayımlanan ve Rusya Müslümanlarının medeni uyanışında önemli bir yere sahip olan uzun süreli tek gazetedir. Bütün Rusya Türklerine hitap eden bu gazete Müslümanların modernleşme aşamasında büyük bir problem olarak karşımıza çıkan eğitim, millî ve dinî kimlik, yenileşme/çağdaşlaşma (Rusya Türklüğü’ne mahsus adıyla ‘Ceditçilik’), ortak dil, alfabe, milliyet/kavmiyet meselelerinde çözüm yolları üretmiş ve aydınları bu yolda yönlendirmiştir. Bu çerçevede ele alacak olursak İsmail Gaspıralı ile Kafkasyalı aydınlar arasındaki ilişkiler Tercüman gazetesi yayımlanmadan önce başlamış, İsmail Bey ilk matbuat faaliyetlerini Tiflis’te Celal ve Sait Ünsizâde kardeşler yardımıyla gerçekleştirmiştir. Onun Kafkasya muhitiyle olan ilişkisi Tercüman yayımlandıktan sonra da devam etmiştir. Bu gazetede Kafkasya’dan birçok aydının farklı yazıları yayımlanmış hatta Kafkasya sahasından bazı aydınlar Tercüman’a muhabirlik yapmıştır. Rusya M...

The article is devoted to the practical of preparation the unknown story of the Russian Muslims to Islamic Congress, which was held in the fall of 1923 in Calcutta, India. Based on previously unpublished archival material, the author draws a conclusion about the interests of a group of national-religious elite of the Volga-Ural Turks, and the reasons why these and similar ambitions could not be realized.

Ракитянский Н., Зинченко М.
В работе представлен политико-психологический анализ феномена русских мусульман в контексте современной российской полиментальности. Авторы обращают внимание на то, что в условиях либеральных реформ имеет место инспирирование извне протестных анти-российских религиозно-идеологических умонастроений в молодежной среде. Речь идет о формировании такого политико-психологического феномена, как русский исламизм, при использовании психологической и духовной незрелости бессубъектной части русской молодежи. В статье обсуждаются политико-психологические аспекты целенаправленной трансформации сознания русских неофитов с использованием их инфантильности, низкого субъектного статуса и фрустрированной идентичности, что приводит к разрушению и модификации базовых структур национального менталитета в группах социального риска. Делается вывод о том, что транснациональными операторами политического ислама реализуется стратегическая программа по переформатированию идентификационных представлений и установок маргинальной части русской молодежи с целью разрушения русского ментального кода. Библиогр. 21 назв.

Ключевые слова: русские мусульмане, неофиты, исламизация, русский исламизм, русские исламисты.

N. M. Rakityanskiy, M. S. Zinchenko POLITICAL AND PSYCHOLOGICAL MEASUREMENT OF RUSSIAN ISLAMISM Political and psychological analysis of Russian Muslims in the context of modern transformation of semantic values of the Russian civilization is given in this work. Th e authors draw the attention to the fact that in the course of liberal reforms the formation of protest anti-Russian ideological phenomena is going on and they have a strongly marked destructive character. One of them is connected with the processes of islamisaton of Russian young people and with such a political-psychological phenomenon as islamism. Th e article points out the cardinal determination of neophytes`consciousness that is accompanied by the modifi cation of the world`s model against the background of their infantilism, low subject status and frustrated identity. Th e authors come to the conclusion that the global operators of political Islam make use of psychological and spiritual predisposition of marginal part of Russian young people to realization of the strategic course to reformat their identifi cation ideas and guidelines with the aim to destroy the Russian mental code. Refs 21.

The protests by Russia's Muslim population against the oppression of their brothers in faith in Myanmar are somewhat reminiscent of Soviet demonstrations against the wars in Vietnam or Grenada – the form and the essence do not coincide. Judging by their form, the protests are devoted to international problems. When one looks at the essence, they focus purely on the domestic agenda. The actions are meant to testify to the existence of a community which expresses indignation over the events happening abroad. In other words, we are dealing with propaganda and not an authentic social phenomenon. This serves as the backdrop for the analysis of unauthorized protests of Muslims in Moscow and a rally of several thousand people in Grozny; we are witnessing an attempt to construct some form of identity via the use of mass events and propaganda. This is of particular importance for several reasons. To begin with, one should pay attention to the isolation experienced by the Muslim population in Russia. There is no comprehensive public information policy nor general public policy regarding them. This is partly due to the fact that Russian Muslims have no political identity nor any other kind of common identity; they are split into numerous ethnic groups and religious movements (approximately 80) within the same religion. They are also scattered geographically and are in conflict with each other (ethnic conflicts including). Their elites only have local agendas and identities; they are interested in increased funding, security safeguards and the maintenance of the regional political status quo in relations with Moscow. Even the Republic of Tatarstan is largely preoccupied with solving its own problems. The local nature of the political awareness of Russian Muslims is shaped in particular by their traditional way of life due to their belonging to certain ethnic groups and tribal communities (teips) etc. As a result, Russia's Muslims often suffer from infringements of their rights including barriers to a high level of education and living standards. The latter problem is especially acute with respect to a group of migrant workers from the former Soviet republics. This explains why Muslims are far more dependent on the opinions of their community, spiritual leaders and typical sources of information i.e. the Muslim media and messages shared widely on social media. The flipside of this exclusion from the general political agenda is insensitivity to official channels of state propaganda. Its semantic kernel in the form of anti-Western rhetoric and pseudo-national patriarchal-and-Orthodox ideology of the " pan-Russian world " (Russkiy mir) does not reverberate with Muslim identities. It is noteworthy that Muslims comprise nearly 20% of the country's population which makes them an extremely significant force in terms of mobilization. There is also the issue of the impact of leaders or traditional Islamic spiritual centers which often exceeds that of maladjusted political propaganda. It is assumed that the anti-Myanmar protests constitute an exemplification of an attempt to consolidate the efforts of Muslims to support Moscow's current policy. However, many observers believe that the protests constitute a laying down of the gauntlet by Kadyrov aimed at Moscow. The erroneous nature of the interpretation of the recent events in that a split from Moscow policy has occurred is confirmed by a number of facts. Viral posts containing Islamic media messages as well as videos or photos which depict atrocities against Rohingya Muslims in Myanmar have been targeted at Russian-speaking Muslims residing in the post-Soviet space. The purpose of sharing such content was to instill shock and to trigger the suspension of rational thinking. This

Русские мусульмане стали заметным фактором в исламской общине России в постсоветский период. Это вызвано успехами мусульманской пропаганды на русском языке, привлекательностью ислама как «протестной религии», восприятием ислама как «религии бунта», отсутствием у русских неофитов христианской традиции в семье, браками с мусульманами и слабостью миссионерской работы Русской Православной церкви. Однако проблемой стало распространение среди русских мусульман радикальных форм ислама. В результате русские мусульмане превратились в источник для мобилизации в ряды исламских террористов. Исламский терроризм с русским лицом стал главным сопутствующим фактором феномена русских мусульман.