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4.6. Modernization of Russian Islam.

The Russian-Islamic modernization (better known as Jadidism) uses the benefits of globalization to understand their national and religious objectives and ways and solutions. One of the main objectives of this modernization is to prove their ability not only to fully comprehend the positive achievement of modern civilization, but also meaningful to develop them, giving a new meaning. This is true not only of scientific, technical and economic achievements.

Quickly make their way to the West of the world Islam is not completely smooth, but surely lies with the European ideas of spiritual forms of equivalence. The concepts of polycentric nature of human history are considered Islamic modernism as a recognition of the right to seek and assert their identity forms of socio-cultural, mental and psychological attitudes, religious values, etc. The increasing attraction of Islamic modernists in the Western liberal norms and institutions to guarantee democratic principles in the areas of ethnic and interfaith relations, brings its own distinctive trend in the general globalization.

The image of Russian history as the history of Russian-Orthodox superpower, the Caucasian peoples, and Islam based on its cultures are considered as mere objects of expansion. But today, given the demographic, socio-psychological and geopolitical conditions, a combination of Caucasian ethnic and religious ideas can not only to defend but to attack in the sphere of ideology and culture of Russia. Of course, the block «Caucasian ethnicity - Islam» is not a homogenous integrity because it brings together a lot of content and even symbolically incompatible ideas, but he is a contender for the overriding of the Orthodox-Russian ethnic group.

Ceaseless struggle of traditional Islam with Salafism and the absence of even a weak voice of modernizers in the NC makes the colonialist control of the Russian-Orthodox culture is still stable and reliable. However, strong up to the 80s.of the twentieth century. «Russification» and the «Christianization» cannot be expansive. These policies are opposed to the national aspirations and cultural self-determination and distribution of contemporary civilization through the Russian Center. Perhaps in the future protective Russian ideology will suffer a complete failure, and the national-religious liberation movement would be one of the most active forces of the democratic modernization of the Caucasus.
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