Tolerance is the basis for strengthening society on the part of religion. National tolerance is a guarantee of peace and friendship on the planet! The essence of religious tolerance

FORMATION OF RELIGIOUS

TOLERANCE: DIFFICULT SEARCH FOR SOLUTIONS

Humanity entered the 21st century with great hopes. A century is left behind, marked by two world wars and a long, exhausting cold war. It seemed to many that a world without violence and wars was a close reality. However, the harsh realities of the first years of the new millennium, with their numerous inter-ethnic conflicts, powerful outbreaks of international terrorism, sharp inter-religious contradictions, once again convincingly showed that in order to achieve civil peace and national harmony in each country, a just and lasting peace on the planet as a whole, it is necessary to make great efforts both from governments and public organizations, and from religious associations.

The United Nations General Assembly, in its Resolution “Promoting Religious and Cultural Understanding, Harmony and Cooperation” of February 19, 2004, not only expressed concern that “in many parts of the world, serious cases of intolerance and discrimination based on religion or belief, including acts of violence, intimidation and coercion motivated by religious intolerance”, but also stressed that “the fight against hatred, prejudice, intolerance and inertia on the basis of religious and cultural affiliation is a serious global challenge”. In solving this problem, an important place is occupied by the work on the formation of religious tolerance.

At one time, in his Lectures on Ethics, the famous German philosopher I. Kant wrote: “Tolerance from a religious point of view consists in the fact that one can endure the imperfection and errors of the religion of another without hatred, although he experiences displeasure at the same time. Whoever considers that which is a delusion in my religion to be the true religion, in no case should be an object of hatred. 1 Thus, in Kant's time, achieving even religious tolerance was a very difficult matter.

Since then, humanity has made significant progress along the path of developing religious tolerance. At the same time, globalization, mass migration of the population, the increase in the wealth gap between different countries and between ethnic groups within countries have significantly increased the threat of escalation of various forms of intolerance, which has acquired a planetary character. They did not bypass Russia either. According to the head of the Center for the Study of Xenophobia and Extremism at the Institute of Sociology of the Russian Academy of Sciences E. Pain, the level of xenophobia in the last four years has almost doubled compared to the previous period. 2

Religious and ethnic intolerance has grown significantly. Among today's youth, it manifests itself more than 2 times more often than among older people.

International terrorism, covering up its terrible crimes with religious rhetoric, exacerbates the problem even more. "Oils on the fire" are added by other politicians who seek to score "points", declaring the superiority of one religion, which, in their opinion, has a mission to rule over all the others, calling on its followers to revive "belligerence, sacrifice, intolerance" and find leaders for themselves, " ready to fight” 3 (as does, for example, the US presidential candidate from the Republican Party in the elections of 1992 and 1996, Patrick Buchanan, in his sensational book “Death of the West”). The reckless statements of some popular cultural figures, replicated by the media, do not serve to foster religious tolerance. “Thinking people should understand,” points out, for example, the writer Vasily Aksenov, “that for at least twenty years there has been a war against Islam. Rather, Islam is at war with us, and every day, as we see, this war is becoming more and more irreconcilable. four

Today, therefore, we are talking not just about the need to develop tolerance, but about fostering tolerance (including religious and ethnic) among all the inhabitants of the planet. The world community defines tolerance as respect, acceptance and correct understanding of the rich diversity of cultures of the modern world, forms of self-expression and ways of manifesting human individuality. Tolerance is harmony in diversity. And it is very important that the Declaration of Principles on Tolerance, adopted by the General Conference of UNESCO, emphasizes that “tolerance is not a concession, indulgence or indulgence. Tolerance is, first of all, an active attitude, formed on the basis of the recognition of human rights and fundamental freedoms.

The formation of religious tolerance requires not only a huge amount of educational work. It is inextricably linked with active opposition to everything that directly or indirectly interferes with the equality of citizens and their public associations (including religious and ethnic ones), which opposes religious, cultural, political pluralism, which contributes to inciting aggressive ethno-nationalism and the spread of various phobias, which leads to to the politicization of religion and the clericalization of politics.

In this regard, I think, the rather long struggle of the Russian public, human rights organizations against the teaching of the course "Fundamentals of Orthodox Culture" in state and municipal schools is indicative. One of the main arguments given by the opponents of this practice, which has become quite widespread in many regions of the country, is the justified assertion that it instills in the younger generations a belief in the superiority of one denomination (and its adherents) over other denominations (and their adherents). Thus, obstacles are created on the way to solving the problem of forming attitudes of tolerant consciousness. The result of this struggle was an order from the Ministry of Education and Science of the Russian Federation to scientists of the Russian Academy of Sciences for the preparation of a textbook on the history of religions, which from September 1, 2005 will be recommended for use in educational institutions in order to teach the corresponding course. A normative act has also been issued, in accordance with which only textbooks that have the stamp of the Ministry of “approved” or “recommended” can be used in general education schools.

Judging by some facts, there have been changes in the position of the Moscow Patriarchate, which for a number of years has been actively promoting the course “Fundamentals of Orthodox Culture” in the schools of the country, the teaching of which, according to experts, sometimes turned into a kind of “catechesis”. 5 Not without interest in this connection is the statement of the Deputy Chairman of the Department for External Church Relations of the Moscow Patriarchate, Archpriest Vsevolod Chaplin. In the course of a conversation with a Rossiyskaya Gazeta correspondent, having told that, in his opinion, different courses can be taught at school - about the basics of Orthodox culture, or the basics of Islamic culture, or the basics of secular ethics, he said: “I am a supporter of so that the child has knowledge about the main religions of Russia. 6

The position expressed in the above phrase of a well-known religious figure is both fair, rational and patriotic. Only religious education of the younger generations, built on providing them with knowledge about the main religions of the world, not excluding new religious movements, can contribute to the education of attitudes of tolerant consciousness, the formation of an educated person, and, consequently, the consolidation of society. Continuing the good undertaking of the Ministry of Education and Culture, it would be in the interests of the cause to go further - to ensure the introduction of courses in religious studies and ethnology in state higher educational institutions, because their graduates will have to live and work in a multi-ethnic, multi-confessional and increasingly complex society.

Speaking about the education of religious tolerance, one should not lose sight of the exceptional importance of forming among citizens a respectful attitude towards the law. Legal nihilism, which flourishes in our country, is a poor helper in solving the problem of forming religious tolerance. To clarify the issue, let's start with the experience of the American Civil Liberties Council. He is doing a great job of freeing public places from religious symbols through the courts. The Council motivates its activities by the fact that the presence of religious symbols in places where people of different confessional affiliation and different worldview orientations gather, relax, and hold rallies is contrary to the US Constitution. He, in particular, managed to achieve a court decision to remove the cross installed in the national park in memory of the soldiers who fell in the First World War. 7 The US public that raises such issues, and the courts that make such decisions, cannot be denied respect for the Constitution of the country, and logic too. If the state is secular and not clerical, and if it proclaims the principle of ideological pluralism, then it is quite natural to demand that religious symbols should not be placed in public places. For this is not only contrary to the letter and spirit of the law, but can also hurt the feelings of non-religious citizens and citizens who profess other religions.

The aforementioned practice of American public organizations and courts is very instructive. We have many religious symbols installed not only in public places, but also in state institutions. The consecration of government buildings, medical institutions, naval courts and even army weapons by ministers of one denomination in many places has become almost an obligatory ritual (by the way, causing great displeasure among adherents of other denominations and among non-religious people). Justifying the "legitimacy" of such actions, they usually refer to the order of the head of the institution or to the initiative of the public, while forgetting about the requirement of the law. Meanwhile, the Basic Law of the country establishes that the Russian Federation is a secular state, and religious organizations of various faiths are separated from the state and have the same legal status, i.e. their rights and obligations are equal throughout the country. To ensure the strict implementation of these requirements of the Constitution means to make a major contribution to the formation of a tolerant consciousness among citizens.

It is impossible not to say about the following. Taking into account the peculiarities of the transition period and the serious aggravation of ethno-confessional contradictions, the Russian legislator imposed a ban on the creation of political parties on confessional and national (ethnic) grounds. However, certain political forces, inspired by religious fundamentalists and nationalist political scientists, appealed to the Constitutional Court with requests to declare the relevant provisions of the Federal Law "On Parties" unconstitutional. Strange as it may seem, but religious leaders who support opponents of the relevant provisions of the said law refer to the experience of a number of Western European countries where Christian Democratic parties exist. However, they prefer to “ignore” the numerous proposals put forward in the respective countries for a long time to abandon the practice of functioning of political parties on a confessional basis. They also do not want to draw conclusions from the fact of the self-dissolution of the Christian Democratic Party, which has been successfully operating in Italy for many decades, and the transformation of the Christian Democrats of Austria into their organization into the Austrian People's Party. The program of the latter, adopted in 1972, states that it does not associate itself with any religion or church institution. Very revealing are the repeated statements by one of the prominent figures of the Christian Democratic Union of Germany, former Chancellor G. Kohl, that this party is truly popular, because it unites the Christian social, liberal and conservative forces of the country.

One of the most important reasons that prompted the Christian Democrats to change their attitude towards party building on a confessional basis is associated with active migration processes, which lead to a significant change in the confessional structure of the population of a number of European countries. For example, in the UK in the 1960s. 250 thousand Muslims lived, now - more than 3 million, the number of Mormons over the past 5 years has increased 30 times and approached 200 thousand people. As for the followers of the Anglican Church, whose leader is the Queen, it was only in the 1990s. their share in the country's population decreased from 41.5% to 27%.

The number of Muslims has increased sharply in Germany, reaching by the beginning of the 21st century. 5 million people. Even more followers of Islam now live in France - more than 6 million people. And in general, about 20 million Muslims live in Western Europe today, i.e. almost the same as in Russia. At the same time, about 1 million Europeans have adopted Islam in recent decades. So, the Christian Democrats in the countries of Western Europe are acting in accordance with the changes taking place in public life - they are striving to reduce the role of confessional divisions in politics and thereby counteract the strengthening of religious intolerance.

The direction of the efforts of religious fundamentalists in Russia is the opposite. They stand for the confessionalization of political processes, for the creation of political parties on a religious basis. If this happened, then members of some confessional communities would begin to perceive members of other confessional communities not so much as non-believers, but as political opponents, the struggle against which to gain power or for a decisive influence on it is inevitable. Such a development of events in the conditions of our country would become a serious factor in the further escalation of religious intolerance. Despite the fact that the confessionalization of political life can lead to serious negative consequences for the unity of Russian society, other authoritative religious figures continue to support politicians who are ready to fight for the right to create confessionally oriented political parties, up to and including filing a lawsuit against Russia with the European Court of Human Rights.

The discussion here raised the question of when religious tolerance arose and what contributed to its spread. The Sermon on the Mount was also mentioned in this connection. It seems that the origins of religious tolerance should be sought in tribal religions. When each tribe had its own religion, the principle was in effect: "We have our own religion, you have yours." Even when conquering territories inhabited by other tribes, there was no incentive for the winners to convert the defeated to their faith. A clear example: the conquerors who came to Russia from the Mongolian steppes, like many other adherents of tribal religions, did not encroach on the beliefs of vassal subjects.

Already Yasa Genghis Khan took the Orthodox Church under her protection. The conquerors did not encroach on the persuasion of Muslims. Even after the Mongol-Tatar rulers proclaimed Islam the state religion, they did not abandon the traditional approach to the beliefs of other peoples. As noted by the famous historian of Russian Orthodoxy A.V. Kartashov, khans of the Golden Horde, "...having the full opportunity as victors to restrict the freedom of the Russian church, they did not do this according to their principles ... and granted the church even more civil rights than the former, national power." 8 It can be added that in 1315 a Catholic bishopric was established in Sarai, the capital of the Golden Horde (in connection with judgments about “traditional and non-traditional religions, it is worth recalling this).

Primitive Christianity, like the tribal religions, stood for religious tolerance (or, as A. Kyrlezhev wrote in 2000 in the article "Dead Ends of Provincial Thinking", "the early Christians stood for freedom of conscience and the secularization of the state"). However, from the time when Christianity became the state religion, and for many subsequent centuries, it stood on other, if not opposite, positions. Even confessional intolerance within Christianity has been widely developed, the echoes of which make themselves felt to this day.

In the speeches of religious figures, the words are often heard that “Catholicism is the most terrible heresy,” and Protestants are a sect that has broken away from the true religion. The participants of our conference drew attention to this. We have heard the answer. He sounded like this: sometimes this is allowed in the localities, but this is not a line of religious centers. It seems that overcoming the current situation, and, consequently, reducing religious intolerance, could be facilitated by the initiative of authoritative figures of the dominant confession by inviting representatives of the Old Believers, Protestant, Catholic and other religious associations operating in the country on a legal basis to the Interreligious Council of Russia. The expansion of the membership of the Council can also contribute to a significant increase in the efficiency of its activities. Finally, such an approach would objectively serve to destroy the counterproductive concept of dividing the country's religious associations into "traditional" and "non-traditional." And, as you know, it is used to treat Russian citizens who are members of "non-traditional" religious organizations as having made an erroneous and even unpatriotic choice, and often to discriminate against them.

A characteristic feature of world religions is the desire to maximize the spread of their influence, to expansion. In the teachings of Christianity and Islam, such a position is conceptually substantiated, and practice fully confirms it. Consequently, ideological competition between religions (and even confessions) is inevitable. It largely depends on the state, society and spiritual mentors whether it will take place in civilized forms. The education of tolerance contributes to a positive solution to this problem.

__________________

1 Kant I. From "Lectures on Ethics" // Ethical Thought. Scientific publicistic readings. - M., 1990. S. 305.

2 Our power: deeds and faces. 2004, No. 11. S. 8.

3 Buchanan P. J. Death of the West // Per. from English. - M., 2003. S. 170-171, 257.

4 Aksenov V. Stop wagging your tail // Moscow news. 2001, No. 40. S. 5.

7 The Cross-Memorial to American Soldiers Contradicts the US Constitution // Religion and Law. 2000. No. 6. S. 23.

8 Kartashev A. Collected works in 2 volumes. T. 1. - M., 1992. S. 286-287.

Nikolai P. Shmelev,

Academician of the Russian Academy of Sciences, Director

Institute of Europe RAS

FINAL WORD

First of all, I would like to sincerely thank the religious and public figures gathered in this hall, representatives of government agencies and, of course, scientists for the interest they have shown in the issue of religious tolerance discussed here. This problem has acquired particular urgency and relevance in our days, when the religious factor is widely exploited by international terrorists and other forces that are trying to impose the law of the jungle on humanity.

We, employees of the Institute of Europe of the Russian Academy of Sciences, are interested in this problem from another point of view. We, Russians, must clearly define our place in the processes that are taking place in the world around us, primarily on the European continent, of which we are a part. Today Russia again faces the eternal question: who are we? Europe or not quite Europe (“another Europe”), or, finally, something so peculiar and self-sufficient in general that the application of common geographical concepts to us simply does not make any sense?

But it is precisely geography that, first of all, does not allow us to give an unambiguous answer to the question of who we are. Indeed, civilizationally we were, are and, unless some unpredictable catastrophe of universal proportions happens in the world, we will always be an integral part of Europe. The history of Russia, its spiritual foundations, its culture, mentality and even way of life, its deep ideals and aspirations, its human and material resources - all this is an organic part of the European, or rather, Euro-Atlantic civilization, wherever in the world it is today was not located. Slower or faster, somewhere lagging behind for many decades and even centuries, and somewhere running ahead in their attempts to immediately, in one leap to reach those heights and horizons to which the world will probably have to move for many more years and generations, but the historical The development of Russia has always gone in the same direction as the development of all of vast Europe. And, it should be added, overcoming the same problems, difficulties and misfortunes that Europe had to overcome.

However, the geography of Russia, whether we like it or not, makes us think about its identification and self-identification in many ways. The historical movement of Russia, which eventually spread over the vast expanses of Eurasia from the Baltic to the Pacific Ocean, could not but leave its distinct imprint on its entire appearance. This does not mean only the need to develop by no one really uninhabited desert spaces that make up almost two-thirds of its territory. This refers, of course, to the intertwining of Russian culture with the culture of large and small peoples of Turkic, Mongolian, Caucasian and other origin, given by the fate of Russia not even as neighbors, but rather, into close relatives in the same large, diverse and multilingual family.

Is it a blessing for Russia or a curse, this dimensionless geography of it, is a very controversial issue, inevitably leading in the end somewhere into mystical spheres, where ordinary human logic necessarily gives way to faith or, conversely, disbelief. In any case, there is evidence that even such a statesman as Peter the Great used to lament about the unbearable size for the Russian state, which hindered the Europeanization of the country. De Gaulle generally, as is well known, believed that Europe was the space from the Atlantic to the Urals, diplomatically refraining from any intelligible characterization of the Russian territories beyond the Ural Mountains. After the collapse of the Soviet Union, Western political science (yes, it should be admitted, and domestic too) is full of prophecies predicting the further disintegration of now Russia proper into a certain number of independent state entities, mainly Asian, and not European in their geographical affiliation.

So, speaking about the identification and self-identification of modern Russia, one should, I think, not talk about its civilizational foundations - they, I repeat, are undoubtedly European. Rather, one should speak of the probability or, on the contrary, the improbability that it will be able to maintain itself within the existing geographical limits. And, accordingly, to master, finally, what she still has not been able to settle in, populate, equip over the past centuries. And, accordingly, to preserve its multinational and multi-confessional nature.

The hostility that has long and unfairly developed in the West towards both the former and today's Russia has no rational explanation. Russia's sins against history and humanity are objectively no more serious than the sins of other countries and peoples. All, for example, the ferocious oprichnina of Ivan the Terrible cost the Russian people, according to fairly reliable estimates, less than one St. Bartholomew's night for the people of France. The “Holy Inquisition” with its bonfires and the endless wars between Catholics and Protestants in Europe, in terms of the amount of blood shed, cannot be compared with the persecution of, say, schismatics in Russia.

Russia has never known anything similar and comparable to the persecution and repeated genocide of Jews in Western Europe. The colonial wars and conquests of Spain, England, France, Portugal and other European powers, the extermination of the indigenous population of North and South America, the aborigines of Australia, blacks in Africa with their multimillion-dollar victims are simply incomparable with the two most serious colonial movements of Russia - the Caucasian War and the Turkestan Expedition in 19th century Serfdom in Russia was abolished at the same time as the slavery of Negroes in the most freedom-loving country in the world - the United States.

The guillotine and merciless mass terror were born of the Great French Revolution. Proportionately during the Russian Revolution of 1917-1921. the same number of people died as in the United States during the years of the civil war of 1861-1865. Finally, we must not forget that the general totalitarian madness swept in the 20th century. by no means only the Soviet Union, but also almost the rest of Europe - Germany, Italy, Spain, Portugal and a number of other countries.

Moreover, historically modern Europe and European civilization owe their very existence to Russia in many respects. She screened Europe from Genghis Khan and Tamerlane, her stubborn wars with the Ottoman Porte ultimately set the limits of Ottoman expansion on the European continent, Russia was shattered by the crazy dreams of Napoleon and Hitler about world hegemony and their disastrous adventures. And European civilization would never have reached modern heights without the contribution to it of Russian culture and science, literature, music, painting, medicine, nuclear and space research, etc.

And finally, as they say, a negative experience is also an experience. Without the romantic, messianic aspirations of Russia and its bloody mistakes, modern European civilization would hardly ever have been able to find that balance between human initiative and social responsibility, between economic efficiency and social solidarity, which today form the basis of its political and socio-economic stability and its growing international influence.

There are no words, these historical mistakes cost Russia terribly, unthinkably expensive. Moreover, according to any criterion: whether to measure history from the standpoint of a separate, single human life (I, you, he, they) or measure it in centuries and millennia (a century more, a century less - what difference does it make), as such historians of civilizations do, like, say, A. Toynbee or L. Gumilyov. The price for these mistakes was, first of all, tens of millions of human lives ruined in vain, without any benefit to the country, and secondly, the low standard of living of the last four generations of Russians, unprecedented anywhere in Europe, is an order of magnitude lower than what, despite all the wars and destruction, managed to provide Europe, especially in the decades after the Second World War.

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The problem of religious tolerance naturally ranks among the most pressing and actively discussed issues in the modern world. Religious tolerance should be considered as a complex phenomenon of public consciousness, in which worldview and socio-psychological attitudes combine and allow the legitimacy of multiple religious traditions. Religious tolerance should also be perceived as concrete actions at the levels of individuals, social structures, and the state. In other words, religious tolerance can be understood as a value and social norm of civil society, manifested in the right of all its individuals to be different both in religion and confessional affiliation. The mechanisms for the formation of religious tolerance are connected with the entire system of social relations, with the possibility of the full implementation of constitutional democratic rights and freedoms, with the level of spiritual culture of the individual and society. Having arisen in ancient times, the problem of religious tolerance was most acute where peoples with different faiths were forced to live together within the great empires.

The Republic of Tatarstan is an amazing region in which representatives of two traditional faiths - Islam and Orthodoxy coexist peacefully. Religious tolerance is needed not only by Tatarstan residents, but also by all other residents of Russia. Nationalism and religious intolerance is a centrifugal force tearing our multinational Motherland to pieces. If Russia wants to remain whole and prosperous, then Moscow and the regions should look to Tatarstan and adopt our values. The most striking example is the awarding of Minitimer Sharipovich last year in Riyadh. King Abdullah ibn Abdul-Aziz Al Saud of Saudi Arabia presented him with the King Faisal International Prize in the "Service to Islam" nomination in recognition of his contribution to the revival of culture and Islamic values in the republic. You may wonder why? Because in Tatarstan, for many decades, the peaceful coexistence of both Islam and Orthodoxy has been ensured. The Republic has become a symbol of tolerance and harmony between people of different religious denominations. This is what the whole world is striving for. When the peaceful coexistence of the two dominant religions is at the forefront, this speaks volumes.

Let's show the situation in the country with reliable facts and dry figures. According to the statistics of the official website of the Republic of Tatarstan for 2014, the region is home to more than 3 million 800 thousand residents who are permanently in the republic. The region under consideration is one of the most multinational territories of the Russian Federation. More than 115 nationalities are recorded in Tatarstan, among which the Tatars are predominant in number, of which there are more than 2 million people, which is 52.9% of the total population of the region. In second place are the Russians, who number about 1.5 million people, or 39.5% of the total population of the republic, and other minor nationalities. The traditional major religions in the republic are Orthodoxy and Islam. Muslims are professed by Tatars and Bashkirs - about half of the population of Tatarstan. Another significant part of the population professes Orthodoxy, these include primarily Russians, Maris, Chuvashs, Mordvins, Udmurts. Between the two major confessions, as far as possible, a balance is maintained, on the basis of which inter-confessional harmony and religious tolerance are built. It is noteworthy that in the region under consideration, Christian-Muslim marriages are 21-23%. An increase in the number of such marriages has been noted in Tatarstan. According to experts, such marriages are more stable and prosperous (!) than mono-ethnic marriages. In view of the inter-ethnic and inter-confessional situation that has developed over the years, trusting relations have developed between the Orthodox and Muslims of the Republic of Tatarstan.

The interreligious Christian-Muslim dialogue deserves special attention. In the field of Christian-Muslim cooperation and dialogue, the most important institutions on religious issues in the republic on the part of the state are the Department of Religious Affairs, on the part of Muslims - the Spiritual Administration of Muslims of the Republic of Tatarstan and the Russian Islamic University, on the part of Orthodox Christians - the Kazan Diocesan Administration and the Kazan Seminary . The tasks of both sides are to avoid conflicts between representatives of religions, correct behavior in relationships, holding conferences, holding peaceful rallies on topical issues ("Islam against terrorism", "Cessation of ethnic hatred", etc.), seminars on interreligious topics ...

Historical moments are a big indicator. The Tatarstan people have centuries-old traditions of coexistence and interaction of different faiths. Relations between the two religions have experienced a difficult evolution and have not always developed in an ascending straight line. But I want to emphasize that it was precisely the positive facts of the peaceful coexistence of the main religions in the Volga Bulgaria that played a huge role in history. More than seven centuries ago, the Khan of the Golden Horde, Mengu Timur, issued a letter of commendation, according to which the Orthodox clergy were forever freed from all kinds of tributes and duties, and the death penalty was imposed for blaspheming the Orthodox faith. More than two centuries have passed since the publication, at the behest of Catherine II, of the decree of the Holy Synod, according to which Russian Islam received great opportunities for development. Finally, for more than a century, the act of Emperor Nicholas II, according to which religious freedoms were proclaimed in the country, has been fulfilled.

In Tatarstan, in particular Kazan, there is a tolerant and tolerant attitude towards religion and its representatives. Having moved to live here, my friends from Kazakhstan did not experience any difficulties in socialization. The absence of discrimination and oppression allowed us to quickly orient ourselves in studies and relationships between people. Concepts such as subordination, tolerance and altruism are universally known in this country, and in every possible way help visitors to be in the country relaxed and at ease. And integration at the religious level was not difficult, because the relations of the republic to the Islamic religion were stated above. Whether it is a Kazakh, a Chinese, a Mongol, a Hindu or another representative of a religious movement, he will be able to find a peaceful refuge in a country free from prejudice and discrimination at the religious level. Against the background of all of the above, it should be especially noted that today the principles of a secular state are being implemented in Tatarstan.

A lot has already been done to this end. But the secular nature of the state does not mean the displacement of religion from the life of society, the removal of religious associations from participating in solving socially significant problems. Religion is separated from the state, but not from society. This axiom also determines the features of interfaith interaction, its influence on the development of society as a whole. religious tolerance personality society

On the other hand, confessions are also aware of the advantages of a secular state, in which the authorities, without singling out anyone, without showing ideological preferences, are aimed at dialogue and cooperation with the main confessions. Thanks to the coordinated, systematic work of all state bodies, the current religious situation in Tatarstan remains stable and controlled by the state. Work is underway, first of all, to increase the religious literacy of people, educational work on the difference between pseudo-religious movements and counteracting the spread of radical ideology

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"COURSE OF LECTURES "COUNTERACTION TO RELIGIOUS-POLITICAL EXTREMISM" Textbook Makhachkala -2012 UDC -392 BBK-63.5 Reviewers: Garunova Nina Nurmagomedovna, Doctor of Historical Sciences, ... "

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3. Religious-political extremism in Dagestan and the North Caucasus In Dagestan, the process of Islamization of society has been quite intensive in recent years. The situation was characterized by a sharp increase in public interest in religion, and its influence on all aspects of society. Indirectly, this is evidenced by the numbers. If in 1985 there were 27 mosques in the republic only in 13 districts and cities, then in 2001 there were already 1594 mosques in the republic (according to the data of the Spiritual Administration of Muslims of Dagestan - more

2000) mosques with 3,500 imams. There were 245 Koranic schools attached to the mosques. About 14 thousand people studied in 132 madrasahs and 17 higher Islamic educational institutions and 45 of their branches. The number of Dagestanis studying in Arab countries has grown every year. As a result of the intensification of religious life in Dagestan and the liberalization of laws, according to the data for 1996, more than 1,500 Dagestanis.

Various religious public organizations, movements and parties got the opportunity to operate in the republic: the Islamic Revival Party, Jamaat-ul-Muslimin (Muslim Society). The Islamic Party of Dagestan, the Dagestan branch of the all-Russian Muslim public movement Nur, the Dagestan branch of the Muslims of Russia, the association of Muslim women "Muslimat" and others. All this testified to the high degree of penetration of Islam into the Dagestan society.

There were contradictions between part of the clergy, Islamic political parties and the state and society as a whole. A situation developed when society and the state adhered to a secular structure, while the clergy and Islamic parties advocated the creation of an Islamic republic in Dagestan, albeit with some reservations. This circumstance called into question the future of Dagestan as part of Russia, brought concern to the minds of the non-Muslim population, prompted them to migrate from the republic.

Moreover, such a polarization of society has led to the fact that many analysts, who at first welcomed the "Islamic revival", are now forced to state that religion not only did not become a factor in stabilizing the socio-political situation in the republic, but itself began to introduce an element of tension into it.

The presence of all these difficulties and the inaction of the official authorities, as well as the lack of information and ideological protection of the population, created the political "immunodeficiency", which became fertile ground for the introduction and development of the ideas of pan-Islamism in its new modification throughout the North Caucasus, and Dagestan in particular: Wahhabism plus the idea of an "Islamic nation" generated by the ideologists of the Chechen war, focused on building an Islamic state in the region.

A brief history of the organizational and political formation of Wahhabism in the North Caucasus region is as follows. June 9, 1990 in the city

Astrakhan hosted the founding congress of the "Islamic Renaissance Party" (IPV), which became a practical spokesman for the Wahhabi ideology in the region.

The congress was attended by 179 representatives of Muslim societies, mainly from Tajikistan, Dagestan, Chechen-Ingushetia. The Program and Charter of the party, as well as the "Appeal to the Muslims of the Soviet Union" were adopted. The governing bodies of the IPV were elected.

The Charter of the IRP stated that the program goals and objectives of the party are: "the triumph of the ideals of Islam throughout the world through the means of legal struggle of ideas and propaganda. The IRP proposes as specific tasks to defend the rights of all believers to receive religious education, to protect against attacks on Islam, defend its ideals, promote scientific activity that develops the basic spiritual and peace-making postulates of Islam.

The main forms of work of the IRP were determined: propaganda, publishing, charitable activities, participation in the electoral process. Among the specific practical measures initiated by the IRP, work began on the opening of Islamic schools (madrasas), Islamic circles, sections, lecture halls, seminars, the publication of Islamic literature, including in Russian, and mediation work to prevent conflicts between Muslims.

In the structure of the party, there were regional organizations in Uzbekistan, Tajikistan, Kyrgyzstan, the Caucasus and Russia. The head of the North Caucasian branch of the IRP was a Dagestan theologian, a native of the village. Kudali of the Gunibsky district of Dagestan Akhmad-Kadi Akhtaev, who was later also elected a deputy of the People's Assembly of the Republic of Dagestan.

According to the information of the special services of the republic, the Dagestan Wahhabis outlined three stages in the establishment of a Sharia state in the republic. These include: 1) spreading the ideas of fundamentalism using all available means of propaganda, while maintaining the secrecy of this propaganda and organizations conducting it; 2) strengthening the unity of Muslims, which is carried out in the presence of open propaganda and the continued secrecy of the activities of Wahhabi organizations; 3) jihad, as a result of which Islamic rule is established and strengthened in the state.

At the initial stage of the spread of Wahhabism in Dagestan - the end of the 80s 1991. - General educational and charitable activities prevailed. Wahhabi organizations were engaged in the introduction of the most general Islamic ideas into the mass consciousness of the Dagestanis. This stage was also characterized by the transition of Wahhabis from semi-legal activity to legal activity and the creation in June 1990 in Astrakhan of the all-Union IRP, which has already been mentioned.

In mid-June 1991, under the leadership of Wahhabi leaders, an unsuccessful attempt was made to storm the building of the government of Dagestan by a crowd of fanatical believers. Only after the appearance of armored personnel carriers and special forces of the local police on the square in front of the building did the crowd of religious extremists disperse. All this testified to the fact that the Wahhabis were not content with only spiritual power, but claimed supreme, political power.

The canonical contradictions between tarikatists and Wahhabis, as the events of recent years have shown, were not only a struggle for influence on public consciousness. The Wahhabis of Dagestan aimed at seizing political power.

The Wahhabis set themselves the goal of accustoming to the dogmas of Islam the majority of believers who are poorly versed in the Muslim dogma.

Systematic work was carried out with working and studying youth. Religious literature, audio and video cassettes were distributed free of charge, gratuitous assistance was provided to newly opened Islamic universities and madrasahs, groups of like-minded young people were created who gathered together and discussed the problems of religious education of the younger generation. In their work, the Wahhabis widely used places of mass gathering of people - mosques, weddings, funerals, etc.

The second, organizational, period in the history of Wahhabism in Dagestan covers 1991 - early 1999. At this stage, the expansion and strengthening of the Wahhabi organizations themselves, the training and education of its members took place. The goal was to create a contingent of future fighters for the faith (mujahideen) with military skills and ready to obey any order.

The leaders of the Wahhabi groups were active in attracting new supporters to their ranks. Dagestan youths were selected and sent to study in foreign fundamentalist Islamic centers. At the same time, attempts were made to penetrate local Islamic educational institutions with the aim of gradually subordinating the believing youth to their influence. In the cities of Makhachkala and Kizilyurt, the followers of this movement began to build their own mosques and madrasahs with funds coming from Saudi Arabia. At this stage of their spread, the Wahhabis switched from propagandistic and agitational methods in their activities to subversive and terrorist tactics. On December 22, 1997, an attack was made on a military unit stationed in the city of Buynaksk, as a result of which eight tanks were damaged.

The activities of the Wahhabi missionaries in Dagestan soon led first to an ideological and organizational division, and then to a confrontation among believers.

The third, violent, period of activity of the Wahhabis in the territory of Dagestan began in mid-1999.

And continues to this day. The main task at this stage is to seize political power in Dagestan, change the constitutional order in the republic and establish an Islamic state. During this time, together with the Chechen separatists, they openly switched to armed confrontation with state structures in Dagestan. The logical end of the armed provocations was the perfidious attack of the Wahhabis as part of international gangs led by Chechen field commanders in August 1999 on the Tsumadinsky, Botlikhsky and Novolaksky regions of Dagestan. The result of this adventure was deplorable for the Wahhabi movement. The further course of events showed the unity of the peoples of Dagestan in the face of a common enemy, clearly demonstrated the desire of the Dagestanis to live as part of Russia and defend it, if necessary, with weapons in their hands.

Attempts to destabilize the religious and political situation continue to this day. Wahhabism, having suffered a serious defeat in 1999, again switched to methods of terror.

As a result, we can state that Wahhabism in Dagestan remains committed to jihad as a method of violent solution of religious and political problems. And this part is being persecuted by law enforcement agencies, special operations are being carried out against them, and a purposeful ideological and informational struggle against Wahhabism is being waged in the republic. But, nevertheless, Wahhabism still remains the ideology and practice of religious and political extremism in Dagestan and the North Caucasus. And although the vast majority of the Muslim population of the republic is aware that attempts at a military solution to the theocratic aspirations of adherents of Wahhabism can only have catastrophic consequences, their ranks are periodically replenished at the expense of the duped part of the youth of the republic. Wahhabist recruiters skillfully take advantage of the lack of knowledge among the marginalized sections of the republic's population about the true essence of Islam, which opposes violence in any form, including extremism and terrorism.

Security questions to the topic

1. Wahhabism can be considered a part of what ideological trend in Islam?

2. Where and when did Wahhabism originate? Who is the founder of Wahhabism?

3. Who are considered infidels by the followers of Wahhabism?

4. How do representatives of Wahhabism interpret shahidism?

5. Since when did the process of intensive Islamization of society in Dagestan begin?

6. What is the main goal pursued by the followers of Wahhabism in Dagestan and throughout the North Caucasus?

Literature

2. Sabitov R.A. Investigation of extremist crimes:

3. Kleymenov. THEM. religious extremism. Moscow. 2008.

4. Khanbabaev K.M., Yakubov M. Religious and political extremism in the world, Russia: the essence and experience of counteraction. Makhachkala. 2008.

5. Drobizheva L.M. The motive of national, racial, religious hatred or enmity in the commission of a murder. Moscow. 2008.

6. Federal Law "On Counteracting Extremist Activities".

Moscow. 2007.

7. Aliyev A.K., Arukhov Z.S., Khanbabaev K.M. Religious-political extremism and ethno-confessional tolerance in the North Caucasus.

Moscow. 2007.

8. Samsonov S.I. Russia is a multi-confessional state. Saratov.

Lecture 10. Religious and political extremism in the Islamic Ummah of Russia

Plan:

1. Search for ways of worldview dialogue between tariqatists, modernists and Wahhabis in the conditions of modern Dagestan.

2. Islam against extremism and terrorism.

1. Search for ways of ideological dialogue between tariqatists, modernists and Wahhabis in the conditions of modern Dagestan There is no more acute problem in Dagestan's political and ideological life today than the confrontation between tariqatism and Wahhabism.

It is paradoxical that in a republic where the overwhelming majority of the population identifies themselves with Islam, there is no visible confrontation between the followers of Islam, Christianity, Buddhism, Judaism, on the contrary, relations of mutual understanding, harmony and tolerance prevail in this area. But in the dominant Sunni community, intra-confessional contradictions and conflicts are so tense that the socio-political situation sometimes becomes explosive.

In ideological terms, the dispute between them is about the true original Islam of the time of the Prophet Muhammad and its subsequent distortions. Supporters of Islam traditional for Dagestan (tariqatists), supported by the majority of the population, the official Spiritual Administration and the state authorities of Dagestan, accuse the Wahhabis of the fact that for them the struggle for the purity of the Muslim faith serves only as a cover to achieve their main goals - the seizure of political power, the establishment of an Islamic state in Dagestan, the forcible imposition of the Muslim faith on all citizens of the state.

No matter how complex and dangerous the real situation may be, in our opinion, the possibilities for a productive dialogue between conflicting ideological currents have not been exhausted. To do this, each side must show the will to mutual understanding, excluding insulting attacks against each other, accusing the enemy of all sins.

Indeed, why shouldn't the defenders of Wahhabi ideas come out in the open press and substantiate, if possible, the correctness of their religious and political positions and the causes of conflicts with the authorities. In our time, such a dialogue is quite possible and necessary. With such an approach, broad sections of the population of the republic would understand who is on the right side, what are the real reasons for the incessant terrorist acts on religious grounds, and would take a more objective position in relation to them.

Any ideological confrontation, as a rule, is based on the absolutization of one position, point of view, while forgetting the dialectical principle of the identity of opposites. This position is also confirmed in the confrontation between Wahhabism and Tariqatism in modern Dagestan and the North Caucasus.

In overcoming intra-confessional confrontation, a huge role should belong to the Spiritual Administration of Dagestan, which should conduct purposeful, reasoned educational work among believers, create real conditions for the renewal of Islam, the rejection of propaganda of outdated beliefs, rituals and rituals. The spiritual administration of Dagestan, like all Muslim believers, needs to constantly look for ways and means of worldview dialogue with their ideological opposition in order to strengthen inter-confessional and intra-confessional tolerance in society.

2. Islam against extremism and terrorism Extremism and terrorism today have become a primary threat not only to the Dagestan, Russian society, but to all mankind. They represent an extensive, well-established global system with huge material, financial and human resources. Having the latest weapons and technologies, extremism in the conditions of its internationalization and globalization is capable of fundamentally undermining stability in a particular region of the world.

Extremism has many faces, it is masked and covered by various ideological and political doctrines, including the religion of Islam. A number of extremist organizations and groups, primarily Al-Qaeda, operate under Islamic slogans. The influence of leaders and inspirers of extremists is largely determined by the fact that they present themselves as followers of true Islam and fighters for the realization of its ideals. Under these conditions, a distorted idea is being formed in the world about Islam as an aggressive religion that justifies extremism and violence. Moreover, certain circles skillfully use the current situation to discredit Islam, spread mistrust towards its followers, divide and oppose people on religious, civilizational grounds.

In the context of the intensification of international terrorism, in the opinion of many, religion itself should become the main force counteracting extremist ideologies. Spiritual authorities, theologians should actively engage in anti-terrorist propaganda, explain and show the world that the ideological and political platforms of terrorists are incompatible with the true mission of religion, that extremism and terrorism are a perversion of the foundations of humanity, it is fundamentally incompatible with moral principles. religion.

Muslim theologians say about terrorism: terror and Islam are not compatible. The leaders of the Islamic world and leading Muslim theologians have expressed their attitude towards extremism and terrorism unambiguously and more than once.

In November 2004, the "Amman Message" written on behalf of the royal court of Jordan, King Abdullah II Ben Al-Hussein, who is a descendant of the Prophet Muhammad, and supported by Muslim leaders around the world, was circulated and received a wide response.

The main idea of this appeal is that extremism and religion are incompatible. Anyone who believes in God, whatever He is called, cannot be an extremist and a terrorist. “Islam is a daily struggle against extremism, radicalism and fanaticism, which do not allow the mind to correctly assess the negative consequences of actions and encourage unregulated impulses outside the religious, ideological and moral framework,” the message says. - Such phenomena have nothing in common with the characteristic features of a Muslim who is always tolerant and open-hearted. Islam rejects them, as do other monotheistic religions, considering them abnormal and seeing them as a kind of debauchery. They are not inherent in only one Islamic world, all nations, races and religions have faced them to one degree or another, because the causes of these phenomena are always the same.

We condemn extremism today in the same way that our ancestors uncompromisingly stigmatized and opposed it throughout the history of Islam. ... It is possible to defend Islam only by moral methods, proceeding from the fact that in Islam the end does not justify the means. The basis of relations between Muslims and representatives of other religions is peace. If there is no aggression, then there are no battles.

And then Muslims treat others with love, justice and mercy.

The Amman Message denounces all forms of terror and emphasizes that resistance to oppression and the restoration of justice can only be legal if legal methods are used. From a religious and moral point of view, we condemn the current understanding of terror as a vicious practice, regardless of source and form, expressed in a gross and contrary to God's will encroachment on human life, terrorizing the innocent, attacking civilians, finishing off the wounded and killing prisoners, using immoral practices, including demolition of buildings, looting and violence.

The ideas of the "Amman Message" were developed in the Final Document of the International Islamic Conference, held in July 2005 in Amman (Jordan) - "The leading ulema of the Islamic world on the accusation of disbelief and unity of Muslims." One of the main goals of the document is to deprive extremists of the opportunity to claim that they have the right to kill, arguing that Muslims who do not support them are not true Muslims.

In addition, the final document of the conference emphasized: “Having knowledge about Islamic currents implies the need to adhere to the fundamental methodology of theology. No one has the right to make decisions on religious issues without understanding the specifics of each of the directions of Islam. No one is allowed to engage in independent theological activity in one direction or another without having the appropriate training, or to proclaim the emergence of a new trend, as well as issue fatwas that would lead Muslims beyond the rules and principles of dogma established by Shariah.

The Message of the World Summit of Religious Leaders, held in Moscow on July 3-5, 2006, which brought together the heads and envoys of Christian, Muslim, Jewish, Buddhist, Hindu and Shinto communities from 49 countries of the world, said: “We condemn terrorism and extremism in any form , as well as attempts at their religious justification. The use of religion as a means of inciting hatred or as a pretext for crimes against the individual, morality, and humanity is one of the main challenges of our time.”

The international conference "Islam will defeat terrorism" held in Moscow in July 2008, which brought together the Muslim leaders of the world, also contributed to the fight against the rhetoric of political extremism.

Among the most important provisions of the joint resolution, it was stated that an attempt on the life and dignity of a person is considered a grave sin, and the killers of innocent people cannot be considered martyrs. In addition, it was deemed necessary to condemn "the inspirers and sponsors of terrorism, who use the situation to achieve their own political and economic goals."

The ideologies of extremism declare unbelievers anyone who sins;

those in power who, in their opinion, do not rule according to the laws of Allah; ordinary people subject to such authorities; Islamic scholars for not declaring "jihad" against unbelieving rulers and citizens, etc. Extremists declare unbelievers everyone who is not with them and does not agree with their views, as well as those who agree with them, but do not join their society and do not swear allegiance to their leader. Those who accepted their views and joined their society, having sworn allegiance to the imam, and subsequently for some reason left the society, are declared by them as apostates, who are allowed to be killed.

Muslim theologians do not accept this approach. Accusing a person of unbelief is a dangerous act that entails very serious legal, social, financial, ritual and political consequences.

Security questions to the topic

1. What is the dispute over in the Sunni community?

2. What is the role of the Spiritual Administration of Dagestan in overcoming intra-confessional confrontation?

3. How do Muslim theologians react to the widespread extremist sentiment in the Islamic world?

4. Explain the essence of the "Amman Message" adopted in November 2004.

5. In your opinion, are suicides committed by suicide bombers compatible with Islam? Justify your answer.

Literature

1. Lebedev V.Yu., Viktorov V.Yu. Religious studies. Moscow. 2011.

methodology and qualifications. Chelyabinsk. 2010.

Lecture 11. Extremism and ethno-confessional tolerance

Plan:

1. Tolerance as an alternative to religious and political extremism.

2. The problem of diagnostics and prevention of religious and political extremism.

1. Tolerance as an alternative to religious and political extremism The problem of diagnosing and preventing religious and political extremism is, first of all, the problem of forming a tolerant society that can effectively counteract any form of hostility and that can create conditions for the harmonious coexistence of cultures, religions, ideologies. So far, not a single state, not a single world religion has been able to put into practice their concepts of building a tolerant, dialogically developing society.

As a positive alternative to religious-political extremism, tolerance is usually indicated in the literature. However, the interpretation of this concept is ambiguous. It consists in the impunity of any opinion, as long as it does not lead to criminal acts. You will know this by democratic freedoms. Free press, free thought, free propaganda. The freedom to read what you like, the freedom to have the religion you like, or the freedom not to have it.

V.S. Solovyov summed up the Christian basis for the concept of tolerance.

The principle of tolerance for other, very different ideologies, regardless of their content and tolerance for the interests of other peoples and states, he based on the Christian moral principle: "do not do to another what you do not want to yourself."

The liberal understanding of the principle of tolerance as applied to matters of religion or ideology means that the state must allow not only the freedom to profess a humanistic ideology, but also the freedom to profess and publicly disseminate any ideology, including the most inhumane, out of respect for freedom of conscience in general. Such tolerance will lead to the destruction of the state.

Such tolerance is not acceptable in the state. Tolerance cannot consist in an abstract freedom in general or in a negative "freedom from". It should be concrete and positive "freedom for". In other words, a measure of tolerance is needed. And such a measure is humanism, which requires, in the interests of tolerance itself, an irreconcilable attitude towards anti-humanist ideology and legal restrictions on the activities of its representatives.

Justice as the basis of tolerance should not consist in an equal attitude towards all faiths and the rights of all peoples, without regard for their attitude towards our own faith and towards our people and state, but in treating them in a measure humanely and friendly or hostile depending on from their attitude to our people and state.

In the concept of tolerance, people express their attitude to actions that favor social contacts and help achieve various goals that are significant for them. Tolerance is expressed in the human desire to achieve mutual understanding and agreement on motives, attitudes, orientations, without resorting to violence, suppression of human dignity, but, on the contrary, using humanitarian opportunities: dialogue, clarification, cooperation.

The situation with tolerance in modern Russia is especially bad. The general level of tolerance in Russian society is much lower than in developed countries and tends to fall further. The brutal reforms at the turn of the millennium, the decline in production and living standards, the enormous social stratification of society, the general civilizational crisis, which called into question the very physical survival of Russian civilization in the 21st century, do little to develop tolerance in our country.

The current conflictogenic world in general and Russian society in particular need tolerance. Tolerance begins to act as an integral element of the modern understanding of freedom, which is the highest human value.

However, in order to establish tolerance, a radical transformation of a conflict-generating society is necessary, the elimination of the soil of social conflicts. It is obvious that the need for tolerance in Russian society by itself will not produce real tolerance if it is not, firstly, realized by society, and secondly, instilled in citizens through the media, and especially through the youth education system. At the same time, the method of developing tolerance should not be purely educational in nature. It should not be reduced to the introduction of special attitudes and courses into education, purposefully educating tolerance, ensuring the formation of a “man of culture”, i.e. tolerant person.

Without tolerance, a pluralistic society cannot be created, and the necessary condition or environment for tolerance is the existence of a pluralistic society. A truly pluralistic society can only be humanistic, in which there is no social inequality.

In tolerance, as in everything, there must be a measure. Otherwise, it turns into at least weak-willed humility before evil, and in the worst case, into betrayal. This applies to both personal life and the political life of the state and social communities. Therefore, in personal life, the limit of tolerance is devotion to one's own convictions. In political life, the boundary of tolerance is devotion to one's own political and social association, to which we consciously belong.

But true tolerance also has a downside, defined by humanism as its measure. This is intolerance towards the inhumane ideology and inhumane actions of our opponents. Tolerance is not forgiveness or moral indifference to evil and social injustice. In this case, it turns into slavish humility. Also, tolerance is not identical with the right of everyone to do whatever he wants, up to the use of violence against others, based on his purely selfish interests, opposing himself to society and other people. Therefore, tolerance as a political principle not only does not allow, but even requires a strict restriction of manifestations of anti-humanism.

The social background of religious tolerance is the ability of various confessional groups and religious actors participating in the dialogue to compromise and focus on achieving social peace.

If this is not the case, then tolerance cannot be realized.

True tolerance can exist only in a humanistic society in which differences, ideological and social, do not have the fundamental character of an irreconcilable class conflict. In a conflict and conflict society, only a false or illusory, false form of tolerance can exist, in which the formal tolerance provided by a liberal legal system acts as a cover for an inhumane social system. Therefore, we emphasize once again that it is impossible to overcome extremism as one of the forms of inhumane ideology without a real humanistic transformation of modern society. Due to the fact that extremism is an anti-value and a means of inciting political, national, inter-confessional conflicts, an impetus to violence, it is necessary to learn how to eradicate the causes of its occurrence and spread.

2. The problem of diagnostics and prevention of religious and political extremism Diagnostics and prevention of religious and political extremism includes a number of stages, and, above all, a theoretical study of the essence of a particular form of extremism with which we are dealing. We must establish the historical causes and grounds for this form of religious-political extremism, its social base, its specifics. Further, the main directions and tasks of the fight against religious and political extremism are determined. Then we must find positive social alternatives to the extremist ideology and the extremist mental make-up of the individual, and then choose the means and methods of introducing into the minds of people an ideology that is alternative to the extremist one. At the last stage, it is necessary to choose such methods of influencing extremist religious organizations in order to minimize their social harm, as well as re-educate extremists.

The causes that give rise to religious and political extremism can be divided into the following groups: 1) general causes or social and individual psychological conditions that contribute to the formation of extremism as a mental make-up of a person; 2) specific historical reasons that directly stimulate the realization of the potential for the formation and development of an extremist community and an extremist organization in practical reality.

The common cause or main condition for the creation of an extreme social environment is the type of society in which there is: deep social stratification, as a result of which a significant (if not most) part of society is deprived of the opportunity for the free and dignified development of the individual and the satisfaction of his basic needs; significant political alienation of the people from power, as a result of which the government loses the social orientation of its policy, and the people experience infringement of their political rights and freedoms; ideological alienation of the population, the essence of which is the manipulation of the consciousness and psyche of people by the state and the ruling classes, in the separation of the population from the humanistic high spiritual culture, as a result of which serious distortions and tensions are created in the psyche of the bulk of the population, it is deformed and simplified.

In such a society, there are sufficient prerequisites for the emergence of unproductive types of character or personality orientations, on the basis of which an extremist mental make-up of a personality can be formed as an extreme form of deformation of personal development and as a special, most destructive type of character or personality orientation.

The individual psychological characteristics of a person associated with unfavorable conditions and circumstances of a personal biography, with deformations of upbringing, with some deviations in the nervous system, also affect the formation of an extremist mental make-up of a person. They make people with an exceptionally difficult fate, with accentuations of character and extreme deformations of education, the most prepared for the perception of extremist ideology. It is in their midst that extremist leaders and leaders are usually born. However, it must be remembered that individual psychological factors only in combination with social causes give rise to extremism.

If the existing society does not create conditions for the formation of fruitful, humanistic ways to satisfy the existential needs of the individual and the formation of fruitful, humanistic inclinations, passions, character (personal mental make-up), then it provokes the individual to make a choice in favor of destructive passions and characters.

It follows from the foregoing that the prevention of extremism in general and religious and political extremism, in particular, involves the solution of the following groups of tasks:

Eliminate the social causes that give rise to extremism (and this is the main and main task, without which no other means will make it possible to overcome extremism);

Fight against religious extremist ideology;

Social re-education of members of extremist organizations and communities;

Ensuring conditions that prevent the formation of religious and political extremism.

The most important and necessary condition for overcoming religious-political extremism and the most effective means of combating it is a radical transformation of modern society, since it is precisely this that creates the ground for religious extremism. Such a transformation presupposes an economic reform that would lead to the elimination of economic inequality and exploitation; political reform, which should eliminate the alienation of the people from power; spiritual reform, radically changing the content of social ideology and needs. In general, we are talking about creating for each individual not only decent material conditions, but also conditions for the free realization of his creative potential.

The illusory-destructive program of social transformation underlying religious and political extremism loses its power over the minds and psyches of people as soon as real transformations are carried out in society, creating conditions for the normal existence and development of each individual.

The second group of tasks for the prevention of religious and political extremism includes a set of areas:

Repressive suppression or restriction of the activities of extremist religious organizations and communities;

The fight against extremist ideology for the consciousness of people who are not yet subject to extremism, the re-education and re-persuasion of people already infected with extremism;

Development of a positive ideological alternative to extremist ideology and the creation of a socio-spiritual climate that prevents the spread of the ideology of extremism;

Restructuring the system of public education so that it excludes the formation of destructive and abnormal personality types.

Repressive forms of struggle against religious and political extremist ideology and extremist organizations are defined in modern international and Russian legislation. They provide, first, limiting the possibilities of propaganda of extremist, misanthropic ideology; secondly, criminal liability for manifestations of social destructiveness and aggression.

Another of the most important tasks of the practical work of the state security bodies, the legal system, and the executive branch is to timely identify and isolate from society the inducers and leaders of religious and political extremism, the distributors of extremist ideology, to legally prosecute and restrict the activities of extremist organizers. However, only legal, repressive measures are not capable of defeating extremist ideology. A conscious and systematic ideological struggle against religious and political extremism is also necessary. The means of this struggle are humanistic culture and ideology, the positive potential of religion and art, as well as scientific knowledge.

In the ideological struggle against extremist religio-political ideology, three directions can be distinguished:

Enlightenment and education aimed at preventing extremist infection of people;

Counter-propaganda and persuasion of people already influenced by extremist religious ideology;

Humanistic education of the individual, which makes it immune to extremist religious ideology.

All pedagogical institutions of society should be engaged in the ideological struggle against religious extremism: the family, educational institutions, as well as the media and relevant state bodies.

The ideological struggle should not be limited to enlightenment.

It is necessary to supplement purely educational activities with the restructuring of the mental makeup of the personality of extremists, the formation of a healthy system of needs and orientation of the personality. The means of the latter is the creation of healthy collectives, small groups, where a person lives and has emotional comfort and opportunities for the full disclosure of his creative potential in socially useful work.

Measures for the prevention of religious and political extremism should be carried out in a complex. If we use some of them, forgetting about others, then we can get the opposite effect. For example, if we carry out the democratization of society without the necessary socially oriented reforms, then democratization will only become a convenient breeding ground for the political activity of extremist organizations that inevitably grow on the basis of social discontent.

If repressions cannot destroy religious and political extremism, then where is the way out? Perhaps, violence and repression should not be used against extremists at all?

The way out of this imaginary dilemma of ways to combat extremism lies in a concrete-historical approach to the choice of means, in the application of those that are adequate to a given form of extremism and most effective in this situation.

In addition, the use of means must be combined with a reasonable measure, both in violence and in peaceful ways. Finally, it is necessary to differentiate between different members of the extremist community. Improving their living conditions, carrying out reforms in their interests removes the ground for mass manifestations of religious and political extremism, and then the extremist organization loses its strength with the departure of a mass of ordinary members from it. Exceptional repressive measures should be applied only to the leaders of extremist organizations who have reached the point of mental pathology.

Fighting the already existing religious and political extremism is much more difficult than preventing its emergence. Therefore, the prevention of extremism is of particular importance. This is the task of the ruling classes, who can show historical wisdom and not resist the course of history, but carry out the necessary social transformations through peaceful and gradual, thoughtful reforms from above, without waiting for a social explosion.

So, the fight against religious and political extremism consists not so much in repressions against extremist organizations, but in finding and purposefully cultivating humanistic ideology and morality in society. Religious-political extremism can be finally defeated only in a truly humanistic society. It can be minimized in a society more or less approaching this social ideal. Religious and political extremism is the less manifested in society, the more social justice is implemented in it and the higher the actual social, and not the formal legal equality of citizens, the more effectively they ensure (and not just declare) real basic human rights to all citizens, and not selected groups.

Control questions to the topic Define the concept of "tolerance".

What is the social background of religious tolerance?

What are the three directions in the ideological struggle against 3.

extremist religious and political ideology?

What public institutions should be engaged in ideological 4.

fight against religious extremism?

Give a description of the ideological struggle against the extremist 5.

religious ideology.

Literature

1. Lebedev V.Yu., Viktorov V.Yu. Religious studies. Moscow. 2011.

2.Sabitov R.A. Investigation of extremist crimes:

methodology and qualifications. Chelyabinsk. 2010.

3. Kleymenov. THEM. religious extremism. Moscow. 2008.

4.Khanbabaev KM, Yakubov M. Religious and political extremism in the world, Russia: the essence and experience of counteraction. Makhachkala. 2008.

5. Drobizheva L.M. The motive of national, racial, religious hatred or enmity in the commission of a murder. Moscow. 2008.

6. Federal law "On counteracting extremist activity." Moscow. 2007.

7. Aliev A.K., Arukhov Z.S., Khanbabaev K.M. Religious-political extremism and ethno-confessional tolerance in the North Caucasus. Moscow.

8.Samsonov S.I. Russia is a multi-confessional state. Saratov. 2007.

Lecture 12. Diagnostics and prevention of religious and political extremism

Plan:

1. Problems of formation of the state policy of counteraction to religious and political extremism in Russia.

2. Experience in the prevention of religious and political extremism in Russia.

1. Problems of formation of state policy to counter religious and political extremism in Russia Religious and political extremism and terrorism is the ideology of violence and the practice of influencing state and municipal authorities, international organizations associated with intimidation of the population and other forms of illegal violent actions. Countering religious and political extremism and terrorism is the activity of state and municipal authorities, enterprises, organizations, institutions of all forms of ownership, public and religious organizations, the population, by:

Prevention of extremist and terrorist activities, incl. identification and subsequent elimination of the causes and conditions conducive to the commission of terrorist acts (prevention of extremism and terrorism);

Detection, prevention, suppression, disclosure and investigation of a terrorist act (combating terrorism);

Minimization and liquidation of the consequences of manifestations of terrorism.

Religious-political extremism is a complex, complex, multifaceted and multi-level phenomenon, a means of struggle for power, in the process of which class, group, confessional, nationalist relations are manifested.

Countering extremism in the Russian Federation is based on the following basic principles:

legality;

Ensuring and protecting the fundamental rights and freedoms of man and citizen;

Priority to protect the rights and legitimate interests of persons at risk of terrorism;

The inevitability of punishment for carrying out terrorist activities;

Consistency and integrated use of political, information and propaganda, socio-economic, legal, special and other measures to counter terrorism;

Cooperation of the state with public and religious associations, international and other organizations, citizens in countering terrorism;

Priority of measures to prevent terrorism;

Unity of command in the management of the forces and means involved in the conduct of counter-terrorist operations;

A combination of overt and covert methods of countering terrorism;

Confidentiality of information about special means, techniques, tactics for implementing measures to combat terrorism, as well as about the composition of their participants;

Inadmissibility of political concessions to terrorists;

Minimization and (or) elimination of the consequences of manifestations of terrorism;

Proportionality of counter-terrorism measures to the degree of terrorist threat.

Extremism in its various manifestations increasingly threatens the security of many countries and their citizens, entails huge political, economic and moral losses, exerts strong psychological pressure on large masses of people, takes human lives, mostly civilians. With the observed diversity of extremist activity, its nature is becoming more complicated, the sophistication and scale of terrorist acts are increasing. According to some estimates, the total annual income of criminals "working" in the field of terrorism reaches about 30 billion dollars.

dollars, the number of terrorist acts over the past 10 years has increased 3 times.

Terrorism, as an extreme form of political and religious extremism, has firmly entered the political reality of most countries of the world and has become a real catastrophic factor. In this situation, states that are faced with extremism and terror are forced to actively develop strategies and tactics to combat them. It is also possible to destroy a well-functioning system of terror only through systematic, comprehensive efforts at all levels, from interstate to the primary links of the anti-extremist and anti-terrorist struggle.

Religious-political extremism must be fought by both society and the state.

To overcome religious and political extremism, various forms of struggle can be used: political, sociological, psychological, power, information and others. In modern conditions, instead of power forms, political and ideological forms of struggle come to the fore. Law enforcement practice is called upon to play an important role.

The special significance of forceful, political, ideological and law enforcement methods of combating extremism means that the ideological struggle comes to the fore. Public associations, the media, and religious structures are called upon to take an active part in it.

It is important to overcome extremism to monitor its manifestations, as well as countering the use of the media and religious audiences to propagate its ideas. At the same time, one should also take into account such a factor, characteristic of Russia, as the insufficient level of the general state of the entire system of culture of interethnic communication. It is this situation that is fertile ground for the cultivation of xenophobia, the cultivation of various kinds of prejudices, prejudices, becomes the cause of conflicts in the sphere of relations between peoples, and contributes to the manifestation of extremism.

The Russian people have much more common cultural and historical values and social norms than differences between citizens due to their ethnicity.

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Tolerance- a social, cultural and religious term used to describe the collective and individual behavior, which consists in not persecuting those whose way of thinking or acting does not coincide with your own and causes someone's disapproval. Tolerance implies a conscious decision not to do and not to commit all kinds of persecution of aliens. Usually the term is applied to non-violent behavior based on consensus, and is used in connection with issues of religion (in this case, the term is often used). religious tolerance), politics and morality. Tolerance does not require the recognition of the behavior of others as acceptable and only means that people tolerate a person or social group, often as a necessary evil (thus, a brothel is called a “brothel house”).

From a sociological perspective, the concept of tolerance implies that both intolerance and conformism breed violence and social instability. In this regard, tolerance has become a social term for the rational justification of unconventional ways of behavior and social diversity [ ] .

Politics and religion

Historically, the political and religious spheres have been the most important for the promotion of tolerance, as differences in political and religious ideologies have led to numerous wars, purges and other atrocities. British philosopher and educator John Locke in his Letters on Tolerance (published: 1st - in 1689, 2nd and 3rd - in 1692, 4th - in 1706, after Locke's death) expressed the idea, revolutionary for that time, that tolerance for any retreating opinion should be the duty of a believer. Philosophers and writers of the Enlightenment, especially Voltaire and Lessing, actively advocated religious tolerance and their influence is being felt in contemporary Western society. At the same time, the issues of political tolerance are still less comprehended. Although the lack of religious tolerance causes problems in many regions of the world, differences in political ideology have led to hundreds of millions of victims in the 20th century alone.

The importance and necessity of respecting the principle of tolerance in politics is emphasized by the proclamation of the International Day for Tolerance.

Attitudes towards tolerance of various religions

In different religious denominations, the attitude towards tolerance of their representatives varies from complete rejection to unconditional acceptance of its principles.

Christianity

At present, almost all [ who?] [ ] Christian denominations are for tolerance, if it is understood only as a refusal to act against dissidents. However, most [ who?] of them firmly stands on its right to speak out against them, giving negative assessments.

Islam

The Holy Quran as well as prophetic hadiths command and encourage Muslims to be tolerant towards representatives of other faiths. Including both Christians and Jews. As, for example, the Quran says:

"Allah does not forbid you to be kind and just with those who did not fight you because of religion and did not drive you out of your dwellings. Verily, Allah loves the impartial." [Sura 60: ayat 8] trans. E. Kuliyev.

Judaism

The Bible assumes a deliberately intolerant attitude towards idolaters (first of all, they mean religions with human sacrifices). However, the active extermination of idolatry in the Bible is limited to the territory of Israel. Today, such an attitude towards representatives of other religions in the Jewish state is obviously not applicable.

At the same time, any non-Jew who observes the Seven Laws of the descendants of Noah is recognized in Judaism as a righteous man worthy of the kingdom of heaven, and has the status of a resident-stranger in Israel ( Ger toshav).

Buddhism

Zoroastrianism

There is an opinion whose?] that Zoroastrianism is also tolerant of other religions. Unlike Islam and Christianity [ ], Zoroastrians do not conduct active missionary activity. This is explained by the fact that Zoroastrians, unlike Christians and Muslims, do not consider the souls of all people who do not profess Zoroastrianism to be dead and requiring salvation. Counts [ by whom?] that the souls of people after death are judged not by religious affiliation, but by thoughts, words and deeds, which makes it possible for non-Zoroastrians to live a righteous life and avoid the worst fate after death.

intolerance intolerance

An important issue in defining the concept of tolerance is the question of the limits of tolerance. Should a tolerant society be tolerant of intolerance? Will this not lead to the destruction of society itself or its vital ones?

It is difficult to establish the boundaries of tolerance, not only in relation to different societies, but even sometimes within the same society. For example, the modern persecution of Nazism in Germany is regarded by some countries as intolerant, while in Germany itself Nazism is considered highly intolerant. Controversial issues in various countries may include separation of church and state, use of tobacco, alcohol or drugs, reading frowned upon political writings, as well as homosexuality, deviant sexual behavior, and criminal misdemeanors.

Philosopher John Rawls devoted a chapter in his influential and controversial book The Theory of Justice to the question of whether a society should be tolerant of intolerance, and the related issue of the rights of intolerant members of society to demand tolerance towards themselves. Rawls comes to the conclusion that society as a whole should be tolerant, therefore, intolerance should be tolerated, since the opposite situation would lead to injustice. However, the author insists on the reasonable right of self-defence of society and its social institutions, which prevails over the right of tolerance. Therefore, intolerance must be tolerated, but only as long as it does not pose a threat to society. Liberal economist Chandran Kukatas, in Tolerating the Intolerant, emphasizes: “Tolerance requires people to be calm about differences of opinion and diversity of views, and not at all about crime or irresponsibility.”

Tolerance laws

- Edict on religious tolerance in the Holy Land
- Decree of Nicholas II "On strengthening the principles of religious tolerance" ()

recognition of the right to the existence of a foreign religion, tolerance for its free practice. V. differs from religions. or ideological relativism, it is not identical with the recognition of the relative importance, the unimportance of differences between religions. V. is quite compatible with the confession of the absolute truth of their religion and the qualifications of other religions. systems and views as partially or completely erroneous.

The concept of V. historically refers to the legal sphere and characterizes the legal status of religions. communities in a confessional state-ve, i.e., supporting a particular religion, as well as religion. government policy. authorities. Due to the fact that in modern legal state-wahs, including in the Russian Federation, full religion is guaranteed by law. freedom, freedom of conscience, the concept of V. is evolving: in everyday word usage, the legal aspect is being replaced by the socio-psychological one; in present time more often talk about V. one or another religion. community or individual in relation to persons of other faiths and to these faiths themselves. In this sense, the concept of V. is increasingly being replaced by the concept of "religious tolerance" (at the present time, the concept of "religious tolerance" is also used as a tracing paper).

The constitutionally declared freedom of religion in individual states does not always correspond to the actual state of affairs, the real religion. politics. This applies, in particular, to totalitarian regimes, where religions can be proclaimed. freedom and equality of citizens regardless of their attitude to religion, but in reality all religions. communities suffer from discrimination, the system of legislation in its totality puts believers in an unequal position with non-believers. For example, in the USSR, only belonging to the Communist Party with its official. atheistic ideology opened up the opportunity for full participation in the political life of the country and gave access to the occupation of key state. posts.

The traditional, legal, meaning of the term V. is preserved in those states where, along with the state. religion legally exist other religions, the legal status of religions. The communities are not uniform and there is no complete religion. freedom. The measure of V. of such a state is characterized by the legal status of non-state, or less privileged, religions and confessions. Complete absence of V. in relation to k.-l. religion in the country means the illegal status of this religion (an example of a state where V. was absent in relation to any religion was Albania during the communist dictatorship).

In many state-wah V. in relation to legally existing communities of religions. minorities does not preclude a legal ban on the transition from one religion to another, especially when falling away from the state. religion. For example, in Greece, falling away from the state. orthodox Religion is protected by the 13th Art. Constitution prohibiting proselytism. In Islamic states, where the legal system is based on the Sharia, Christ legally exists. and Heb. communities, but the transition of a Muslim to another confession cannot be legal and is prosecuted in the most severe way, up to and including the death penalty.

B. in the Roman Empire

V. in Catholic and Protestant countries

In the Middle Ages, with the highest power of the power of the Roman bishops, the Catholic. The Church was etatized. The status of non-Catholics in the West Europe depended Ch. arr. from the popes and to a lesser extent from religions. the policies of secular rulers.

Catholic ecclesiastical and secular authorities, relative V. manifested itself in relation to the Orthodox, Eastern. non-Chalcedonian Christians, as well as Gentiles - Jews and Muslims, but only to those of them who were not previously Catholics. Breakaway from the Catholic Churches in heterodoxy or heterodoxy, as a rule, were punishable by death. Non-Catholic Christians, Jews and Muslims had all kinds of restrictions in religion. life, political and civil rights. Jews, who often enjoyed the patronage and protection of the Catholic. sovereigns, in other times they were persecuted and expelled (for example, from England in 1290, from Spain in 1492). Muslims, who enjoyed relative freedom of worship in Castile and Aragon during the Reconquista, were expelled from united Spain in the 15th century. In the era of the crusades in the states of the crusaders, Muslims, as well as Orthodox and non-Chalcedonian Christians, could legally practice their religions, but were subjected to discrimination at different times.

In Sicily and southern Italy, especially in Calabria, where in the XI-XII centuries. There were also numerous Orthodox Greek-speaking population, they were persecuted and essentially forced to convert to Catholicism. In the Grand Duchy of Lithuania (later - in the Commonwealth), in which Catholics were politically dominated, the Orthodox before the Union of Lublin (1569) had complete freedom of religion and were only slightly limited in political rights, after the Union of Brest (1596) they were subjected to severe discrimination, and their very legal existence was threatened.

The legal status of the Orthodox Churches and other confessions in modern. Russia is established primarily by a number of provisions of the Basic Law - the Constitution of the Russian Federation, adopted on December 12. 1993 Indirectly, the role of the Orthodox. The Church, without a direct mention of it, is mentioned in the preamble, which says that "the multinational people of the Russian Federation" adopts the Constitution, "honoring the memory of their ancestors" and "reviving the sovereign statehood of Russia." Thus, the continuity of the new Russia is declared in relation to that Russia, in which the Orthodox. The church enjoyed an exceptionally high status.

13th Art. The Constitution, according to which “ideological diversity is recognized in the Russian Federation”, so that “no ideology can be established as a state or mandatory one”, involves the elimination of the legal consequences of the official monopoly. atheism. Direct relation to the status of both the Russian Orthodox Church and other churches and religions. communities has a provision contained in the 14th article: “The Russian Federation is a secular state. No religion can be established as a state or obligatory one. Religious associations are separated from the state and are equal before the law.” The absence of state religion does not constitute an obstacle to the state bodies in their policy. the authorities took into account the real social weight of different religions. associations in Russia, their unequal contribution to the spiritual heritage of the Russian people. The principle of secularism of the state is contrary not only to the establishment of the state. religions, but also any kind of legal support by the state for atheism.

19th Art. proclaims the equality of rights "of a person and a citizen, regardless of gender, race, nationality, language" and including "attitude to religion." The same article "prohibits any form of restriction of the rights of citizens on the grounds of social, racial, national, linguistic or religious affiliation."

28th art. The Constitution states: “Everyone is guaranteed freedom of conscience, freedom of religion, including the right to profess individually or jointly with others any religion or not to profess any, freely choose, have and disseminate religious and other beliefs and act in accordance with them.” The right not to profess a religion and to freely spread the corresponding views cannot be considered identical to the right to propagate militant atheism in the style of the Soviet era, for such propaganda is prohibited by the 2nd part of the 29th article: “Propaganda or agitation that arouses social, racial, national or religious hatred and enmity. Propaganda of social, racial, national, religious or linguistic superiority is prohibited.” The ban referred to in this article can only mean a ban on propaganda of the personal superiority of the bearers of one religion in comparison with the bearers of another confession, as well as the insistence on the legal privileges of citizens depending on their religion.

26 Sept. In 1997, after a long and heated discussion both in parliament and in society, the Federal Law “On Freedom of Conscience and Religious Associations” was adopted, replacing the Law of the RSFSR “On Freedom of Religion” of 1990. The 1997 law basically repeats the norms of the previous law, but its preamble contains a provision that was absent in the 1990 law, which recognizes the special role of the right. Church, as well as some other faiths in the history of Russia: “The Federal Assembly of the Russian Federation, confirming the right of everyone to freedom of conscience and freedom of religion, as well as to equality before the law, regardless of attitude to religion and beliefs, based on the fact that the Russian The Federation is a secular state, recognizing the special role of Orthodoxy in the history of Russia, in the formation and development of its spirituality and culture, respecting Christianity, Islam, Buddhism, Judaism and other religions that are an integral part of the historical heritage of the peoples of Russia, considering it important to promote mutual understanding, tolerance and respect in matters of freedom of conscience and freedom of religion, adopts this Federal Law ”(Russian Orthodox Church and Law. M., 1999. P. 110-111).

In general, the legal regime for both Orthodox Churches, and for others. Churches and religions. communities in modern Russia, arising from the current legislative acts of the state-va, is characterized as a regime of complete religion. freedom that goes beyond V. that existed in the Russian Empire.

Lit.: Laurent F . La Papauté et l "Empire. P., 1860; Nicodemus [Milash], Bishop of Dalmatia. Orthodox church law. St. Petersburg, 1897. S. 699-705; Reisner M. A. The state and the believing person: Sat. Art. SPb., 1905; Gidulyanov P. V. Separation of the Church from the State: Collection of Decrees. M., 19242; Russian Orthodox Church and the Communist State 1917-1941: Documents and Photomaterials. M., 1996; Russian Orthodox Church and law. M., 1999; Tsypin Vl., archpriest Church law. M., 1996. P. 422-425.

Prot. Vladislav Tsypin

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Tolerance is the basis for strengthening society on the part of religion. National tolerance is a guarantee of peace and friendship on the planet! The essence of religious tolerance

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