Science and Practice: Implementation to Modern Society

SCIENCE AND PRACTICE: IMPLEMENTATION TO MODERN SOCIETY UDC Kalysh Amanzhol Prof.Dr. Al-Farabi Kazakh National University, Republic of Kazakhstan Imanberlinova Gulnaz PhD student specialty 8D02205 - “Archaeology and ethnology” al-Farabi Kazakh National University, Republic of Kazakhstan HISTORIOGRAPHY OF ETHNO-CONFESSIONAL PROCESSES IN KAZAKHSTAN Abstract. The article analyzes the principles of inter-religious and inter-cultural dialogue in the modern world. One way to solve religious and national conflicts in the world today is to promote human values and ideals in international relations. Currently, the issue of migrants and refugees in the countries of European alliance due to the geopolitical and geo-economic conflict of interest. The methodological basis of the research is a set of theoretical principles and criteria put forward by historians and methodologists of modern science. One of the most important changes in the requirements for historiography works is the transition from simple bibliographic research to methodological analysis of historical facts, from the style of annotation to measuring the "methodological character" of historical literature. Key words: religion, ethnos, Islam, religious administration, tolerance, interfaith dialogue Introduction Relevance of the topic: the problem of the spread of Islam on the territory of Kazakhstan and the formation of the Kazakh Muslim tradition, which for many centuries could not become the subject of a full-fledged scientific study and was even subjected to serious falsification in many aspects, currently requires an objective 707 SCIENTIFIC COLLECTION «INTERCONF» | № 3(39) rethinking and comprehensive study. While not reproaching the merits of predecessors, paying tribute to the historiographical heritage of the past, above all to the works of orientalists of the 19th and 20th centuries, at the same time, we should state the need for a systematic approach and modern interpretations of a number of debatable issues. The solution of this scientific problem requires paradigms and methods developed both in the historical science itself and in related humanitarian areas. The thesis that the self-identification of an ethnic group should be considered the main criterion of belonging is of guiding importance in modern research. There is also a noticeable tendency to expand the source base due to more active involvement of traditional sources-samples of oral historiology, epic tradition, sacred pedigrees, etc. The methodological basis of the study is a set of theoretical principles and criteria put forward by historians and methodologists of modern science. One of the most important changes in the requirements for historiographic works is the transition from a simple bibliographic study to a methodological analysis of historical facts, from the style of annotation to the measurement of “the methodological nature” of historical literature. Historiography of the problem For many decades in the historiography of Kazakhstan, the study of the spread of Islam and religious issues in General (Sufism, religious personalities, mosques, etc.) has been extremely difficult due to the so-called anti-Islamic syndrome. Ideological work on the separation of the Kazakhs from Islam and genuine ethnic memory was started by Russia. It is enough to mention the name of the “great russifier” (a person who pursued an annoying policy; crack) - the missionary – educator N. Ilminsky. But it was during the Soviet period that the falsification of history reached its apogee. In connection with the above, it becomes clear why the degree of study of the topic of Islamization and the Muslim factor in Kazakhstan is not enough. Both in concrete historical and theoretical aspects, the problem of Islamization as an integral historical process was not specially posed. If to trace the process of accumulation of knowledge and the evolution of 708 SCIENCE AND PRACTICE: IMPLEMENTATION TO MODERN SOCIETY scientific ideas according to the problem-chronological principle, then the initial stage should be the period XVIII - early. XX centuries. The study of Kazakhstan was carried out mainly within the framework of the Russian scientific tradition. Particularly, the problems of the culture of the Turks were reflected in the studies of Western European authors. The classical works of the Orientalists I. Kravchovsky, V. Barthold, A. Metz, I. Goldzier are of enduring importance. In the studies of N. Veselovsky, V. Zhukovsky, V. Velyaminov-Zernov, A. Vamberi, Ch. Valikhanov, A. Geyer, I. Castagnier, V. Gordlevsky, N. Lykoshin, A. Gaines, N. Grodekov, P. Pozdnev and etc. to one degree or another reflected the issues of the Muslim factor in the history of Central Asia. Actually, in some books of Russian-European scholars (orientalists and ethnographers) there was a growing interest in the study of the role of Islam in the history and cultural heritage of Turkestan. Thus, an impetus was given to relevant academic and amateur research, which interested researchers mainly in such aspects of local Islam as the activities of the Muslim clergy, the institutions of Sophism, mosques and local saints, the problem of the coexistence of Islam with the remnants of pagan beliefs and customs. Translations and commentaries on samples of religious folklore were published, the first conclusions and generalizations were made, future tasks of local history and ethnography were formulated. By the end of the Middle Ages and the beginning of modern times, due to the growing global crisis of Islam and the traditional nomadic civilization of Eurasia, the fading of the Great Silk Road, the peripheralization of Central Asia, there was a loss of many positive achievements of the previous stages in terms of religious identity and culture. Early Kazakh educators and foreign researchers-orientalists of the XIX century witnessed this situation: Ch. Valikhanov, S. Babadjanov, A. Levshin, A. Kunanbaev and Sh. Kudaiberdiev, intellectuals of the national liberation movement “Alash”. In their works, there was a lot of criticism of the ignorant clergy, they noted the facts of the decline of madrasah and education in the Steppe. To tell the truth, it should be said that not all Russian authors agreed with the 709 SCIENTIFIC COLLECTION «INTERCONF» | № 3(39) opinion about "superficial" Islam in the steppe. In historiography before the Soviet era, there was a judgment in favor of the sufficient Islamization of the traditional Kazakh nomadic society, which took into account the tendency of the activation of religion in the XIX century. Sometimes the positions of Islam were interpreted as the result of spiritual processes of earlier eras. V. Radlov, G. Potanin, N. Lykoshin and a number of other authors wrote about the significant role of Islam among the Kazakhs. In general, in the Russian and Western European science of the XIX - early XX centuries, despite the tendency of Eurocentrism and Islamaphobia, there have always been scientists who strived for objectivity in the study of Islam and the spiritual history of Central Asia. This concerns representatives of the academic administration of Russian oriental studies, the main of whom was Academician Vasily Bartold, who laid the foundation for the scientific study of Central Asia. The radical breaking of academic approaches and scientific concepts regarding Islam and the history of the Turkic-Muslim peoples was carried out by the Communist ideology established in the USSR. The period from the late 20s – early 90s of the XX century can be called "Soviet". Following modern scientific standards, a new generation of Kazakh scientists seek to overcome the ideologized and mythologized concepts of the past. Various aspects of the fundamental problem of "Islam and the Kazakhs" are raised and studied in the works of Ashirbek Muminov, Alma Sultangalieva, Raushan Mustafina, Agila Nurgalieva, Aslan Zhaksylykov, Dosai Kenzhetai, Nazira Nurtazina and other scientists – Orientalists, historians, philosophers, ethnologists, literary critics. They reflect a departure from previous class positions, atheistic ideology, and the habit of belittling Islam in the history and culture of the people (Nurtazina, 2016). The book of the Supreme mufti consists of three chapters. The first section of the publication is devoted to the arrival of Islamic culture on the Kazakh land and the formation of the first spiritual centers in Otrar, Turkestan, Zhend, Taraz and Balasagun. Absattar kazhy tells about the outstanding thinkers of those times, about their invaluable contribution to science, philosophy and literature. The author, while 710 SCIENCE AND PRACTICE: IMPLEMENTATION TO MODERN SOCIETY working on the book, proved to be a real researcher and managed to recreate the stories of the glorious sons of the Kazakh people. Absattar kazhi Derbisali reveals new pages from the life of the scientist, poet and statesman Mirza Muhammad Haidar Dulati, introduces the General public to the activities of Qawam ad-adinal-Itkani al-Farabi at- Turkistani, who headed the Cairo madrasah. The author pays special attention to the written heritage of nomads. In the second Chapter of the book, the Supreme mufti turns to the role of Islamic ethics in the system of spiritual and moral education of independent Kazakhstan. The author not only emphasizes the importance of educating young people in accordance with the basic tenets of Islam, but also advocates the development of inter-religious dialogue, which is the basis for strengthening international security. Absattar kazhy

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