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, , 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 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 . 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 . 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 . 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 Derbisali calls for respect for representatives of other religions, emphasizing that for many years Kazakhstanis, regardless of their faiths, live in peace and harmony. The Supreme mufti believes that sincere faith in the Almighty does not contradict human reason at all, and the Quranic signs are perfectly combined with new knowledge and stimulate technological progress. To prove this, the author cites aitys, where embryology, space, clouds, oceans, the Solar system and the Moon are considered. He claims that the scientific potential of the Qur'an far exceeded the level of knowledge that people had before the Holy book was revealed to them. Absattar kazhi Derbisali rightly notes that for many centuries Muslims have been recognized leaders in the field of science and culture. The Supreme mufti pays great attention to the construction of mosques and madrassas in Kazakhstan - the center of goodness, morality and mercy. Being a kind of educational centers, mosques gradually turned into centers of spiritual transformation of the nation. It is very important for young people to preserve the traditions and faith of their ancestors. The author of the book suggests combining the efforts of state, socio-cultural and religious organizations to develop the concept of revival and development of the culture of the people of Kazakhstan. From the point of view of Absattar Kazha Derbisali, the national education system should contribute to the formation of a full-fledged person who is ready to devote himself to the prosperity

711 SCIENTIFIC COLLECTION «INTERCONF» | № 3(39) of our common homeland. The theme for the third Chapter of the book was the basics of the peacemaking mission of Islam. The Supreme mufti is categorically against mixing the concepts of "Islam" and"terrorism". He calls Islam one of the most peaceful religions and urges young people in no case to succumb to the provocations of unscrupulous people trying to earn money and cheap popularity on blood. Terrorism has nothing to do with Islam and is alien to all who believe in God with all their heart. “These evil and selfish enemies are trying to give our religion a negative meaning and discredit it,” says Absattar kazhy Derbisali. - Translated from the Arabic language, "Islam" means "peace, obedience", and "jihad" is "the struggle of a person with his base passions." The myth of the aggressive nature of Islam is easily debunked by the fundamental moral standards that all Muslims must adhere to. For those who still continue to doubt the correctness of my words, I advise you to read my book "Islam - the religion of peace and creation." Here you will find answers to all your questions and understand how important it is for all Kazakhstanis to live in harmony (Derbesali, 2011). The problems of Islamic fundamentalism are studied by theologians, philosophers, political scientists, historians, specialists in international relations, sociologists, lawyers, psychologists, and so on. The works used in the study can be divided into several groups. The first group consists of works that consider the historical aspect of Islamic fundamentalism, theoretical approaches to its study, as well as the essence and features. One of the most valuable works on Islamic fundamentalism can be called the work of I.Dobaev. In his monograph, he tries to carry out an attempt to comprehensively understand Islamic fundamentalism as a socio-philosophical phenomenon that has deep historical, philosophical, cultural and religious-dogmatic roots. Dobaev uses numerous studies of Russian and foreign authors, reveals the Genesis and current state of Islamic fundamentalism in the main regions of the Islamic world, as well as its role in regional and global geopolitics ( Dobaev, 2003). In foreign historiography, we consider it important to mention the book of the

712 SCIENCE AND PRACTICE: IMPLEMENTATION TO MODERN SOCIETY famous Islamic scholar Marshall Hodgson. This is a unique and comprehensive study that remains, since its debut publication in 1975, the most ambitious study of the entire Islamic civilization, covering events from the birth of the Islamic religion to the second half of the twentieth century. (Hodgson, 2013) The history of the development of Islamic fundamentalism, in the General context of the study of Islamic religion, is considered in detail by K.P.Matveev. He focuses on the detrimental impact of modernization and globalization on Islam, which gave rise to Islamic fundamentalism. The question of Islamic Revival is also important for our research (Matveev K. P., 2005). A modern view of the theoretical side of Islamic fundamentalism is given By V.V.Naumkin. In his research, he tries to solve the following question: why there are so many problems and difficulties associated with an adequate response to the" Islamic " challenge. The author notes that the study of Islamic radicalism at the present stage is characterized by excessive politicization, which prevents both foreign and Russian specialists from understanding the essence of this phenomenon. He considers conceptual issues that are related to the study of the phenomenon of Islamic radicalism in general and in Central Asia (Naumkin, 2009) One of the most famous modern Islamic scholars, D. A. Nechitailo, made an invaluable contribution to the study of this field. In his writings, he considers a very wide range of problems. One of the Central points of his research is the way of conducting propaganda and wars in the XXI century, which is proposed by Islamic fundamentalists - the so-called media Jihad. He reveals the reasons why terrorists make the main bet on the Internet in psychological wars for influence on public consciousness. An attempt is made to trace the main ways and means by which media Jihad is successful. At the end of the work, he comes to the conclusion that in modern conditions, extremists, especially their leaders, are very interested in information support for sabotage (Nechitailo, 2013). Non-Russian people, who made up more than half of the population of the , lived mainly on the periphery of the state (Finland, the Baltic States, Poland, Belarus, Ukraine, Bessarabia, Crimea, the Caucasus, Central Asia, Kazakhstan).

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According to the census of 1897, the Russian population of the Empire was more than 55.6 million. Ukrainians-22.3 million, poles-about 8 million, Belarusians-about 5.9 million, followed by Jews (5 million), Kazakhs (4.3 million), Finns (2.6 million), Tatars (2.2 million), Germans (1.8 million), Uzbeks (1.7 million), Lithuanians (1.7 million), Azerbaijanis (1.5 million) , over a million people numbered Georgians, Bashkirs, Latvians, Armenians, Moldovans, Mordvins, Estonians (Peoples of Russia. Encyclopedia, 1994). Russian ideology sought to unite the great , Belarusians and Ukrainians ("little Russians"), thus bringing the total number of Russians to 83.8 million people, i.e. to 65.5% of the population of the Russian Empire. In the Russian Empire, confessional affiliation was recognized as more important than national community. The dominant religion, which enjoyed state patronage, was Orthodoxy, to which 69.4% of the population of the Empire belonged. The religious dimension among the non- Russian peoples was a Muslim (more than 11% of the population), Catholics (9%), Jews (over 4%), Lutherans (about 3%), and Armenian-Gregorian, Buddhist, and others, totaling nearly 30% of the population (excluding Finland, Bukhara and Khiva). Many non-Russian people were legally restricted in their national development. By the end of XIX – beginning of XX century under the influence of demographic and socio- economic processes have gradually changed the ethnic picture significantly growing economic, cultural and political activity of many people. In political life, the "foreign question" occupied an important place, both at the level of the entire society and its national arrangement, and in a diversified form: here it "broke up" into Polish, Ostsee, Jewish, Finnish, Ukrainian, Muslim and a number of other similar issues, which gave "special urgency to the problems of maintaining the integrity of the Empire" (Campbell, 2001). Conclusion Summing up the above, interethnic and interfaith relations are a specific form of human communication. The difference of views and definitions of interethnic and inter-confessional relations allow us to conclude: with all the difference in points of

714 SCIENCE AND PRACTICE: IMPLEMENTATION TO MODERN SOCIETY view, it is clear how multifaceted the political phenomenon under consideration is the first. And the second: in our opinion, the study of interethnic and inter-confessional relations should be based on a universal, national concept of relations between people and confessions based on the principles of trust, equality, mutual respect, mutual understanding, mutual interests, friendship and cooperation, understanding the nature and features of ethnic and religious relations in Kazakhstan, and a positive resolution of the main issues of the problem we are considering. Ethno-confessional identity is one of the possible ways to spiritually correlate oneself with the surrounding people on an individual level. Religion in its true understanding is capable of playing a positive role in the development of society. This positive principle of religiosity is associated mainly with the internal orientation of true religion to the highest universal and spiritual values. Spiritual harmony should become a cementing particle of the uniting nationwide idea, the deficit of which is so acutely felt throughout the entire space of the Commonwealth of Independent States in the conditions of an ideological vacuum formed after the collapse of the union and the corresponding value system. This idea is able to unite different social and political forces and segments of the population, to restore the connection between generations. In the public consciousness of the Kazakh society, the understanding of the need for religious tolerance and freedom of thought, legal, social and moral protection of citizens of any ideological orientation is confirmed. It is necessary to implement equal relations with all other ethnic groups and religions-confessions. Such measures should be taken for the prospects of successful state-building and, first of all, for the further development of stable interethnic and interfaith relations in Kazakhstan

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polyographer. 516 p. 3. Dobaev I.P. (2003). Islamic radicalism: genesis, evolution, practice. Rostov-on-Don: SKNTs VSh. 416 p. 4. Hodgson M. (2013). History of Islam: Islamic civilization from birth to the present day / translation from English by A.N. Gordienko, I. V. Matveeva and others. Moscow: Eksmo. 1484 p. 5. Matveev K.P. (2005). History of Islam. M .: AST: East-West, 254 p. 6. Naumkin V.V. (2006). Islamic radicalism in the mirror of new concepts and approaches // Vostok. Afro-Asian Societies: Past and Present. № 2. P. 5-25. 7. Naumkin V.V. (2009). Islam and Muslims: Culture and Politics. Articles, essays and reports of different years. M .: Moscow State University. 727 p. 8. Nechitailo D.A. (2013). Mediajihad. Internet at the Service of Radical Islamists // Asia and Africa Today. No. 8. P. 15-22. 9. Nurtazina N.D. (2016). The spread of Islam and the formation of the Kazakh-Muslim tradition VIII - early. XIX century. Almaty: KazNU. 354 p. 10. People of Russia. Encyclopedia. (1994). Moscow. 25 р. 11. Shabley P.S. (2013). Orenburg Mohammedan spiritual meeting in the socio-political and religious life of the population of the Kazakh steppe regions (1788-1868) // Abstract dissertation for the degree of candidate of historical sciences. Chelyabinsk, 38 p.

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