The Study of the Religious Situation: the Regional Dimension

Transcription

1 The Study of the Religious Situation: the Regional Dimension Altynay Zhurasova 1, Agila Nurgaliyeva 2, Lazzat Serikova 3, Gulnara Yesseeva 4, Askhat Amenov 5, Nazgul Sabyrgaliyeva 6 Abstract This article deals with the problems of the religious situation in Kazakhstan as an example of one of its region, namely the Mangistau region. The basis of the research is a sociological survey of the population in the form of a panel survey. The tool of sociological research for the diagnosis of public opinion about the religious 1 Candidate of Historical Sciences, Associate Professor, Head of Department of world history and socio-political disciplines, Makhambet Utemisov West Kazkhstan State University, , The Republic of Kazakhstan, West Kazakhstan, Uralsk, Dostyk-Druzhba Ave. 162, azhurasova@mail.ru, Doctor of Historical Sciences, Professor, Department of world history and socio-political disciplines, Makhambet Utemisov West Kazkhstan State University, , The Republic of Kazakhstan, West Kazakhstan, Uralsk, Dostyk- Druzhba Ave. 162, agilan2009@rambler.ru, Candidate of Historical Sciences, Head of Department of legal disciplines, Makhambet Utemisov West Kazkhstan State Uneversity, , The Republic of Kazakhstan, West Kazakhstan, Uralsk, Dostyk-Druzhba Ave. 162, Master, Senior lecturer, Department of world history and socio-political disciplines, Makhambet Utemisov West Kazkhstan State University, , The Republic of Kazakhstan, West Kazakhstan, Uralsk, Dostyk-Druzhba Ave. 162, eseeva70@mail.ru, Master, Senior lecturer, Department of world history and socio-political disciplines, Makhambet Utemisov West Kazkhstan State University, , The Republic of Kazakhstan, West Kazakhstan, Uralsk, Dostyk-Druzhba Ave. 162, @mail.ru, , Master of Historical Sciences, Lecturer, Department of legal disciplines, Makhambet Utemisov West Kazkhstan State Uneversity, , The Republic of Kazakhstan, West Kazakhstan, Uralsk, Dostyk-Druzhba Ave. 162, naz_sb@mail.ru, situation in the region is a specially designed questionnaire in Russian and Kazakh languages. The questionnaire includes 40 closed, semi-closed and open-ended questions on a given topic, and 9 questions on sociodemographic characteristics of respondents. A questionnaire survey was conducted in the form of an interview by trained interviewers who have sufficient experience in conducting population surveys. As part of the article, presents the materials of the religious orientations of the inhabitants of the region, the level of religious awareness and religious education issues explored issues of religious situation in the region and prospects of inter-confessional relations. The article presents the evaluation of public policy in the religious public sphere and public opinion about the nontraditional religious movements in the country, as well as the possibility of strengthening investigated questions of religious extremism in the region. This sociological monitoring study carried out in order to obtain systematic information about the religious situation in the region and find out public opinion about the problems of religious aspects. Keywords: religiosity, the respondent, inter-ethnic harmony, national policies, confession, interreligious, spiritual hierarchy, conflict, security, confrontation, religious extremism, Orthodoxy, Catholicism and Islam. Introduction Relevance Religious affiliation of people in the past has been an important factor in public life, such that it remains in the modern world. From interfaith CURRENT SCIENCE, VOL. 112, NO. 5, 10 MARCH

2 relations, depending on the stability of societies, which are characterized by the diversity of religions and ethnic groups. The agreement between the faiths is a necessary condition for the preservation of peace and for the most of their comfortable existence. Indeed, in the course of confrontation, one of the denominations often begins to dominate the country, which becomes undesirable for others. One of the main problems and causes of competitive interfaith relations is the convinced adherents of each religious movement, that their ideology and beliefs are the best. This creates a foundation for drawing religion in ethnic and interstate conflicts. Then religion can be provided with a position of strength. Building a national policy, we must learn from history, given the ethnic composition of the population of Kazakhstan and the process of its formation. Inter-ethnic and inter-religious harmony, are the main components of the stability of any society. Recently, we often witness many ethnic and religious conflicts and clashes. Therefore, it is a valuable asset for our country to precisely place the consensus of ethnic and religious spheres, which is confirmed by domestic and foreign experts. We must always know and remember that there is a real danger for all sorts of political intrigue that can easily provoke not only ethnic but religious conflicts. They do not leave without attention and domestic cases of nationalism, these are seemingly insignificant events, but they can have very serious consequences. Our main task is to ensure social stability and interethnic accord. It is only achieved through hard work by us all. According to experts, today Kazakhstan has become home to representatives of 140 nationalities and 17 beliefs. Analysis of the state for inter-ethnic and interbelief relations in the country shows a high level of strength. National elite and spiritual hierarchy of most denominations are consolidated around the current government, and shows interest in its preservation. As for the religious denominations in Kazakhstan, according to the statistics, operates 4,200 religious organizations belonging to 46 denominations, there are 3200 mosques, churches, houses of worship. Among the believers are followers of almost all world religions, Islam, Christianity (Orthodox, Catholic, Protestant denominations), Buddhism, and Judaism, Hinduism, ancient polytheistic cults and modern developments. An important place in the denominational sector of Kazakhstan, occupies the traditional religion of the local population - Sunni Islam (over 70%.), And Russian Orthodox Christianity (over 26% of the population.). In 1990, the Republic was formed by the Spiritual Administration of Muslims of Kazakhstan, which unites at present to form most of the 2,369 officially registered mosques. The Republic of Kazakhstan is a part of the international community, which is faced with contemporary challenges in the religious sphere, and with the advent of radical Islam. The impact of destructive forces can complicate the situation in the republic. The degree of influence of destructive religious organizations on the socio-political life of the Republic of Kazakhstan depends on the goals of these organizations: some of them are destructive to the person placing the individual on psychological dependence in management of such an organization. Others may have a significant impact on the political life of the state, presenting a threat to preserving the country's independence. In connection with the intensification of the problem in the world and in Kazakhstan, it is necessary to carefully treat the issues related to the religious situation in the country and take into account public opinion on matters of religion. This will allow time to identify areas of risk. This problem is very urgent and requires a comprehensive review, including the study of contemporary religious situation in the country, existing legislation in the religious sphere and the development of proposals and recommendations. Materials and Methods Study Groups used the following methods for collecting and analyzing information: 1204 CURRENT SCIENCE, VOL. 112, NO. 5, 10 MARCH 2017

3 1) an analysis of the statistical information; 2) an analysis of the periodic (central and local) media; 3) sociological analysis; 4) analysis of the materials of special literature. The materials for sociological survey, is processed by the research team on a personal computer with special programs "the SPSS" and "Cobra". The nature of the information processing logic defines a test set out in the program of sociological research working hypotheses. The methodology defined purpose of the study and a comparative analysis based on secondary sources and analytical work on the data obtained from primary sources. Secondary sources included the legislation of the Republic of Kazakhstan, expert opinions, and materials from the media. Opinion polls have presented the primary sources of the group. Research Tools - Selective Sociological Survey in the Form of a Panel Survey The tool for sociological research on the diagnosis of public opinion about the religious situation in the region is a specially designed questionnaire in Russian and Kazakh languages. Questionnaire contains 40 closed, semi-closed and open-ended questions on a given topic, and 9 questions on socio-demographic characteristics of respondents. A questionnaire survey carried out in the form of an interview by trained interviewers who have sufficient experience in conducting population surveys. Sample combination, based on the principles of the cluster, stratified and quota sampling. The sample size: contains 2000 respondents, interviewed residents of 5 districts and the city of Aktau and Zhanaozen, stratified quota sample. The sample population for the survey was calculated on three main grounds: sex, age and ethnicity, as well as the place of residence, type of settlements. The structure of the sample: As part of the interrogated aggregate 45.3% of men and 54.8% women, 88.7% of the level of education higher and secondary - special and 91,0% Kazakhs. The unit of observation was performed by a separate resident. The statistical data available to the research team, allows a quota, representative, purposeful sample model. Representativeness control was carried out on two grounds: gender and ethnicity of the respondents. The basis of the sample were statistics on the population of Mangistau region. To carry out the survey, were drawn route lists by districts and the city of Aktau. A sample on the Aktau city, and for each area was determined by the proportion of the population. After a repair sample, the volume of sample contained 2000 people. Literature review Montesquieu and Comte, which is often referred to as the founder of sociology, used and recommended the use of comparison method, allowing to establish and explain the similarities and differences that exists between societies. Comte, in particular, by comparing the status of various companies on the same stage of development and at different stages tried to show how the laws of coexistence and the laws of sequential change of social and mental phenomena. In the 19th century the use of the comparative method was closely linked to the evolutionary approach, especially under the influence of Darwinism. However, not all researchers then set out to establish common origins and trace the entire course of the "natural history" of social phenomena, such as religion or family, or to develop a theory of social development stages. For example, Taylor, like Comte, saw one of the main tasks of the comparative method to identify cultural "clutches", t. E. With the need, arose a parallel between different cultural phenomena. As the most typical example of the use of the comparative method in the 19th century and the early 20th century can be considered a work of J. Fraser, who has used countless illustrations of the field of classical mythology, the Bible and contemporary ethnography for the confirmation of their own hypotheses about the origin and development of a variety of beliefs and practices. CURRENT SCIENCE, VOL. 112, NO. 5, 10 MARCH

4 Sociologist, Emile Durkheim in his early work, successfully applied the comparative method, comparing the legal system of companies that are at the same stage of development and at different stages. Considering the state of the legal system as an indicator of the moral state of society, Durkheim used the comparative method to confirm his hypothesis that the development of the division of labor is accompanied by changes in the nature of social integration. Exploring the issue of suicide, Durkheim considers suicide statistics in different societies and in different social groups of the same society, showing that these values vary inversely related to the degree of social cohesion and stability of the moral norms. He compares some indicators of social cohesion and regulatory stability by choosing different types of religious organization, forms of social life, economic and political system, and so on. According to the statement of Durkheim, if the comparison is thorough and includes sufficient evidence, it can be regarded as quasi-experimental method. In other words, suicide, Durkheim study is the first in the history of sociology applied Multivariate analysis. For example, he does not just compare the statistics of suicides in Protestant and Catholic countries and among the Protestant and the Catholic population of the same country, but compared with each other and revealed differences that show, as a factor of social cohesion, reflected in the religious organization of society, acting as a independent determinant of suicidal tendencies. A somewhat different form of the comparative method takes in the work of Max Weber ( ). This is not so much the selection of variables and factors, the effect of which can be observed in most cases, as a comparative analysis of different societies in many specific characteristics. Weber seeks to show how the characteristics are similar in one respect, in another may be quite different, because each of them has an effect that the unique historical situation, a structural element of which it is. Weber's method involves the use of so-called "ideal types"; This description of the universal characteristics of a particular social "market analysis" institution of a system of beliefs, as if they existed in a pure form, without falling under the influence of other elements that form the unique historical complex. One method of using the comparative method is to describe and explain the options of a particular ideal situation, for example the British or the German bureaucracy. Another approach is to compare the different ideal types, such as Protestant and Hindu varieties of fatalism, in order to show how each of these types is correlated with the corresponding system of secular values. Using the comparative method, Weber established the presence of the obvious connection between Protestantism and the development of capitalism. In his work "The Protestant Ethic and the Spirit of Capitalism", he analyzes the role of the Calvinist worldview "worldly asceticism" in the creation of the work ethic and rational life of discipline, in the development of the desire for accumulation, without which capitalism would have been impossible. Nevertheless, Weber believed that this statement needs to be confirmed by systematic sociological studies of other cultural traditions. He was engaged in a comparative study of Judaism, Islam, Indian and Chinese religions and developed in this regard, the whole system of categories: types of prophecy, charisma, become routine, and so on, which are used as tools of their comparative studies... Thus, Weber can be considered the founder of comparative sociology of religion. Comparative method Weber's sociology of religion in science is somewhat similar to experimentation (search for similar patterns in not independent of each other cultural contexts). Hobhouse, Wheeler and Dzhinzberg made an attempt to combine the comparative method, and a review of existing companies; they proposed the creation of such a scheme by empirical social evolution. Having developed the scale of technological development, they tried to match up each of the levels that scale to any particular form of social life, political institutions and moral standards. Later, a similar attempt was made by Gouldner (1962). The disadvantages of such schemes are explained rather weak initial 1206 CURRENT SCIENCE, VOL. 112, NO. 5, 10 MARCH 2017

5 theoretical assumptions (the idea of a law-governed development of all aspects of social life in a very specific direction) than the depravity of the comparative method. Since the 1950s, considerable emphasis is placed on the combination of the classical comparative method and modern statistical methods. A typical representative of this trend is the American sociologist George Lenski, who studied the relation of religiosity indicators with other factors, the existence of a large American city. Representatives of social anthropology in his criticism of the comparative method sought to be attributed to it through the worst extremes of the evolutionary approach and the associated distortion of the cultural context. They themselves have resorted to a comparative analysis of social systems or for the purposes of their classification, or to demonstrate some similarities and differences. Religious scholars and sociologists, who have traditionally enjoyed a comparative method as a means of generalization, gradually came to a more suitable method. This so-called "comparativehistorical method", based on the use of a common social structure paradigm and allows analyzing a few particular cases and checking certain specific hypotheses. Extensive sociological literature, there is also the problem of the origin of religious organizations and groups. To a large extent, this theme was developed by a German theologian E. Troeltsch, the author of the theory of "church - the sect." Among the more recent researchers sectarianism refers British scientist Brian Wilson. Church organizations, in turn, tried to use the sociology of ideas in evangelical activities. The situation was even a special discipline, sometimes called "religious sociology" in contrast to the secular and the theoretical "sociology of religion." Among contemporary theorists working in the field of sociology of religion, can be distinguished American sociologist P. Berger. In his book "Sacred veil" ( "The Sacred Canopy"), he carries out a successful synthesis of the theoretical views of Marx, Durkheim, Weber. However, methodological setting Berger characterized by a kind of reductionism: it tries to explain the religious faith mainly through non-religious feelings, socio-psychological factors, etc. This theory has some prospects, as should not discard the priority in the study of religion. That religion is a projection that is based on illusion. But the question is, it does not prejudge whether implicitly, this method of research was used. In general, modern sociology of religion has been for the most part religious institutions and religious practices of Western countries, although it is possible to name a few significant works devoted to the religions of Asia. The focus of sociologists is currently in the process of secularization. Some studies on this subject, had an impact on the face of modern Christian theology, especially the work of American scientist X. Cox "Worldly deg" ("The Secular City"). Results The main objective of the study was to analyze the religious situation in one of the regions of the Republic of Kazakhstan. The methodology of work was defined purpose of the study and a comparative analysis based on secondary sources and analytical work on the data obtained from primary sources. Secondary sources included the legislation of the Republic of Kazakhstan, the opinions of experts on religious matters, materials media. Materials polls provided the primary group Analysis of these materials has led to the following: - One of the features of the religious situation in the country is the identification of national and religious affiliation, that is, religion is considered by most people in Kazakhstan as part of the ethnic culture and national traditions. Generally, the Kazakhs are considered representatives of the Muslim faith, the Russian - Orthodox. This means that the inter-ethnic and inter-belief relations are associated with each other and consequently, the complexity of inter-religious relations may lead to an aggravation of inter-ethnic relations; CURRENT SCIENCE, VOL. 112, NO. 5, 10 MARCH

6 - Findings of the study determined the secular nature of the socio - religious relations in the region and the high level of civilian areas of consciousness; - As the analysis of public opinion polls, about half of the surveyed residents said that in recent years, the number of believers has increased (43.7%) and virtually all of them are residents of Zhanaozen (43.0%). According to the monitoring of Zhanaozen city is experiencing a kind of religious renaissance and religious situation at any time can get out of control; - According to a study for the residents of Mangistau region, the main source of information about the religious sphere in Kazakhstan and Mangistau region is television, newspapers and Internet sites (75.2%). Therefore, the local authorities through NGOs or in any other way should be kept under the control of electronic, print media and the internet - sites in the region; - The ratio of the population of Mangistau region to representatives of other faiths is positive and at the same time, felt certain wariness. - residents of the study area believe that, in spite of the secular state system of our country, religion and state are organically interconnected; - According to the study, the majority of respondents (69.9%) do not have in their environments, followers of non-traditional religious denominations and movements. At the same time, a third of the surveyed residents (30.1%) every day, communicate with representatives of non-traditional religions and movements well - their relatives, acquaintances, friends and colleagues are the followers of these movements. Activation of non-traditional religious movements, most often associated with high politics, we assume that the forceful intervention of the military - strategic partner of Kazakhstan in the Russian global religious conflict has caused excitement among the Muslim faith. - According to the survey, 44.0% of the population are willing to assist the law enforcement authorities to combat religious extremism. This means that in the case of religious extremism, the remaining half of the population will be held on the side. - According to the survey, 48.3% of the population believe that the advocacy group (IPG), performs tasks, and contributes to peace and stability in the region, inter-ethnic and interreligious extremism prevention. At the same time, the other respondents have different opinions are not in favor of the advocacy groups. The Purpose of Sociological Research The aim of the study is the problem of religious pluralism, characterized by the proliferation of non-traditional religious movements and its impact on residents of Mangistau region and figuring out how the population of Mangistau region assesses current social and religious situation, as well as their social and religious ideas, values, moods, intentions and preferences. The Main Objectives of the Study - Studies religious orientation of the residents of Mangistau region; - Studies the level of religious awareness and religious educational problems; - Evaluation of population studies of the religious situation in the region and prospects of inter-beleif relations; - Studies the evaluation of public policies in the public religious sphere; - Public opinion research on non-traditional religious movements in the region; - Population studies evaluate opportunities that strengthen religious extremism in the region. The Object of Study The residents of Mangistau region over 18 years. The amount of respondents - 2,000 respondents, interviewed residents of 5 districts and the city of Aktau and Zhanaozen, stratified quota sample. The sample population for the survey was calculated on three main criteria: sex, age and nationality, and place of residence, type of settlements. To confirm the representativeness of the survey, the city received socio-demographic data of the respondents in a separate chapter of the study CURRENT SCIENCE, VOL. 112, NO. 5, 10 MARCH 2017

7 Subject of Research Subject of research are views, opinions, attitudes and behavioral practices of the population of Mangistau region in the field of inter-religious relations. Scientific Novelty A characteristic feature of the contemporary religious situation in the world was a significant increase in social prestige of religion and religious organizations, as well as the revitalization of virtually all denominations in the social sphere. Religious organizations claim to legitimacy of their participation in a wide range of social problems, its presence in all spheres of public life, including those traditionally considered secular. The religious factor has gone beyond the religious spheres, it has become a significant component of ethno-cultural identification of various population groups. Religion in its worldview and institutional manifestation showed that it can perform functions as an instrument of social consolidation and political mobilization. It attracts the spiritual and ideological potential and practical activities of religious organizations, the attention of government agencies and various political forces. At the same time the ability of religion to mobilize public and political activity of the people poses a potential conflict factor of socio-political situation, especially in the sphere of international relations. Being a concentrated expression of the whole complex of religious manifestations in a certain place, and at a certain time in their relationship with each other and with the social environment, the religious situation is a significant factor in the overall socio-political and spiritual-ideological situation in the country or region. This makes the current methodology for the further development of philosophical and sociological study of the religious situation, summarize experiences and improve its methods of state regulation that determined the choice of the theme of this study. The study of the religious situation in a timely manner, will help identify risk factors and to prevent the spread of such dangerous phenomena as religious extremism. Religious extremism - Is a dangerous phenomenon for the society, which is manifested in the form of religious preferences and privileges of religious enmity and hatred, the politicization of religion and many other negative phenomena. Based on the analysis of the genesis of religious extremism it can be concluded that the basis for the occurrence of this phenomenon, is the conflict of interests in society and the contradictions of the political, cultural, economic, social and religious nature, which reinforces the need for sociological research. The study of this phenomenon has shown the need for religious education among the population, and therefore the need to provide detailed recommendations to government agencies concerned with religious education. On the basis of peer review and public monitoring, as well as at the level of reception by the public, it must be able to distinguish between culture-and pseudo action. It is necessary to proceed with the development of complex interrelated rules in the field of religion, education, upbringing, family - marriage and the relations to production, that changes the attitude to education and religious education, which should not be formal, with an international experience, similar to that of foreign experience can be used in your country. Events in the world show that at present the biggest threat is not just extremism, namely religious extremism. It differs from other types of extremism that is aimed at violent change of the political system and the seizure of power, violation of the sovereignty and territorial integrity of the state, using religious teachings and symbols as an important factor in attracting people, mobilizing them in an uncompromising struggle for the faith and religious beliefs. As part of the risk factors identified in the Republic of Kazakhstan, the struggle against extremism is one of the most important, mandatory and necessary concerns. As is known, the country is home to more than 130 nations and diasporas. And there are more than 3088 registered religious associations 18 denominations. Preservation of CURRENT SCIENCE, VOL. 112, NO. 5, 10 MARCH

8 inter-ethnic and inter-religious harmony, community safety, protection of rights and legitimate interests of all citizens in the ideology of pluralism are the most important tasks of the state. Interest in the study of the religious situation in Kazakhstan is particularly increased in recent years, due to the worsening problems in the modern world and within the country. Regional and comprehensive studies on the topic. The Repu blic of Kaza khsta n Data on religion by the Republic of Kazakhstan the 2009 census. T ot al 10 0 The proportion of the population by religion Percentage including pointed out: Isla m Ch rist ian ity Jud ais m Bud dhis m Total population (both sexes) 70,2 26, 2 Ot her s Unb eleiv ers Not stat ed 0,0 0,1 0,2 2,8 0,5 Note: that conducted in Kazakhstan, according to sociological studies in the late 80-ies. The number of believers and sympathizers varied, depending on the region, from 20 to 70%. Conducted in 1995, the study showed already 39.7% of believers, that is, there was an increase in their number is about 2 times. These data are similar to the results of sociological research in 1996 in Russia. The figures show that the expected revival of religiosity did not happen, that religion does not have a significant impact on the majority of the population. With regard to foreign experience, similar studies are taking place in other countries. For example, from the 1990s in Russia, the conduction of a sociological study of religion took place, that stimulated its renaissance in Russian society, increased its activity and growth of social prestige and influence of religious organizations. Major sociological centers such as VTsIOM, Romir, the Fund "Public opinion", Institute of Socio-Political Research Center "Religion and Society" Russian Independent Institute of Social and National Problems conducted sociological research problems in monitoring religious mode, focusing on the measurement of religiosity, distribution of population by beliefs of trust in religious organizations, electoral preferences of believers, etc. Their results were reflected in the regularly published statistics, publications B.V. Dubina, V.V. Lokosovo, M.P. Mchedlova, S.V. Medvedko, E.G. Filimonova, E.S. Elbakyan and others. Which domestic experience is important for the world of science? What is already in use? What is proposed to use in the future? As we see the future of what is stated in the article subject, in their country and in the world Proposed and justified in the conceptual understanding of the religious situation and its public management, allows public authorities and local self-government more competent approach to the management of processes taking place in the field of national and religious relations in the direction of structural stabilization and harmonious, positive development, improve the state of the religious situation management. Materials contained in the study and the conclusions proposed conceptual approach may contribute to the further deepening of theoretical and empirical studies of such an important object as the religious situation, problems and harmonization of inter-religious relations, theory and practice of state regulation of processes, taking place in the religious sphere of society. The results of the study allow to some extent to expand the scientific understanding of the nature of the phenomena designated by the term "religious situation", "State management of the religious situation", to strengthen the scientific status of these concepts. Materials of the study can be used in the teaching of religious subjects, courses of social philosophy, ethno, social management, theory and practice of state-religious relations in higher and secondary educational institutions, training courses of state and municipal employees responsible for 1210 CURRENT SCIENCE, VOL. 112, NO. 5, 10 MARCH 2017

9 communication of authorities with religious associations, workers of culture, education and media. Discussion 1. According to the survey, significantly it shows the influence of secular values, which for many years promote, and are dominant at a given time for the residents of the Mangistau region. Half of the inhabitants of the region (40.6% c) frankly admits that, although they considered themselves religious, but had limited holidays and the observance of certain formalities. If we add to it and those who do not believe in religion, religious life is not involved, but respect the religious feelings of others (41.7%), the religious consciousness of the absolute majority, (82.3%) residents of the area can be considered conditionally subconscious, then a religion for them as a tribute to the ancestors and the centuriesold traditions of his people. Based on the opinion of the residents of Mangistau region, it can be concluded that in order to gain religious fanaticism in the region, they should not have any spiritual - religious or individually - psychological background. 2. On the data of the November survey, about half of the respondents are followers of Islam, Hanafi (44.4%) and about one-third of those who believe in God, but do not consider themselves belonging to any religious movement (28.9%). According to a study, cumulative residents of Mangistau region in absolute majority, practice traditional religions. It is a socially approved behavior, and deserves strong support from society and the state. 3. According to the study, religious beliefs and behavior of people in the region is relatively stable. More than half the people in the region (between 40% - 60%) occasionally comply with the prescribed religious rites, rituals, and sometimes in places where held worship (mosque, Orthodox Church, church, church, synagogue, a Buddhist temple, a house of worship, and so on.). The same half (between 40% -60%) said the most common religious holidays with their families, and sometimes read the sacred books of their faith. Despite all the inhabitants of the region often refers to God in prayer and ask the performance of their secret desires. 4. The study determined the secular nature of the socio - religious relations in the region and the high level of civilian areas of consciousness. In this regard, local authorities and regional NGOs should in every way, maintain socio - religious consciousness of the population at an appropriate level. At the household level, these examples of public opinion pleases us that a recent increase in cases where parents are not allowed to vaccinate children and young people to get married in the mosque / church, considers it sufficient for a joint family life. Therefore, local government bodies and public organizations should strengthen the advocacy work in this area and their submissions will be able to rely on the support of public opinion. 5. According to a study for the residents of the Mangistau region the main source of information generated by their religious outlook are friends and colleagues (26.6%) and parents, close relatives (26.4%). This is most likely due to the fact that parents and friends are an example of imitation and a typical pattern of behavior. Also important is the opinion of brothers in the faith (19.5%). Therefore, regional NGOs should, strengthen outreach to these agents of socialization. 6. According to study, one-third of residents (35.5%) of Mangystau region have a positive attitude and secularly oriented person. 29.5% are neutral to the secular-oriented person. Accordingly, it s 8.8% of negative opinions. According to the monitoring, for the inhabitants of the region secular spiritual values is the foundation of the civil world. Therefore, non-governmental organizations in the region should undertake a number of activities that have spiritual - civil content. 7. As the study shows the data, about half of the surveyed residents said that in recent years, the number of believers has increased (43.7%) and virtually all of them are residents of Zhanaozen (43.0%). According to the monitoring of CURRENT SCIENCE, VOL. 112, NO. 5, 10 MARCH

10 Zhanaozen city, it is experiencing a kind of religious renaissance and religious situation at any time can get out of control. Therefore, local authorities and law enforcement bodies should keep under strict supervision of some active believers. 8. In agreement, according to research, there is growing number of believers, people associate with a religious revival (29.2%) and fashion to religion (21.3%). Both of these trends pose a threat to religious stability. In the first case, reviving the medieval religious obscurantism, and in the second case is being developed radical sectarianism. Therefore, local authorities and voluntary organizations in the region should be rigidly combat these trends. 9. According to the survey, more than half of the surveyed residents (63.9%) of Mangystau region have a positive attitude to actively religious people. 23.8% are neutral active believers, that is, they are indifferent to the fate of the country. The number of active atheists is 6.2% of the population surveyed. According to public opinion, the basis of the religious worldview of Mangystau residents has been and continues to respect the believers. 10. According to the survey, the number of respondents who do not know details about the religious situation in the country is 42.8%, and the number of knowledgeable 33.5%. Therefore, local government bodies and non-governmental organizations dealing with religious issues, should conduct preventive measures to raise awareness about the current religious situation in the country. 11. In accordance to a study for the residents of Mangistau region, the main source of information about the religious sphere in Kazakhstan and Mangistau region is television, newspapers and Internet sites (75.2%). Therefore, the local authorities through NGOs or in any other way should be kept under the control of electronic, print media and the internet - sites in the region. 12. In the view of the majority of people in the region (60.6%), the religious situation in Mangistau region is prosperous. This is a positive public opinion and should support and promote such views inhabitants of the region. We are once again reminded about this information - advocacy group established in the area. 13. According to the results of the study, residents of Mangistau region are the main causes of the tense situation in the religious sphere, and this field is considered weak with low state regulation of religious relations (24.2%), and other than that, most importantly the low level of religious literacy of the population (20.6%) and weak ability of the law enforcement bodies for the prevention of threats of religious extremism and terrorism (18.0%). Therefore, it is necessary to strengthen the regulatory function of government agencies and non-governmental organizations in the region. They should realize a number of projects on the increase of religious literacy of the population, for example, open courses of religious education. 14. If we rely on the opinion of the survey participants, the most pressing problems in the religious sphere in the Mangistau region is ranked as follows: first of all a high level of awareness of the religions is -35.7%; in - the second, the spread of radical ideology of extremism and terrorism, %; - third, increasing the level of religiosity among the general population -18.3%. Therefore, local government bodies and non-governmental organizations dealing with religious issues should pay particular attention to these problems and make the necessary arrangements to raise awareness about the current religious situation in the country and about the danger of radical religious movements. 15. According to the survey, about half of the residents of the Mangistau region consider that the relations between Muslims and Christians (41.2% and 37.6%). 26.5% of respondents believe there are some contradictions between the traditional and non-traditional religions, but they are not critical. 9.7% of respondents believe that there are conflicting relations between the currents within Islam. The survey data shows positive interreligious relations in the region and the task of the local authorities to maintain and develop these relations are socially advantageous directions. It is 1212 CURRENT SCIENCE, VOL. 112, NO. 5, 10 MARCH 2017

11 necessary to create a center of inter-religious and inter-ethnic dialogue. 16. According to the study, for most people in the Mangistau region, in somewhat unacceptable marriage with representatives of other faiths (42.8%), and other indicators to take a neutral position. However, some of the respondents were considered to have been accepted in the neighborhood (33.7%), followed by friendship with representatives of other faiths (32.3%), the third study with classmates of other religions, and work in a team with colleagues of other religions (30.0%, 30.7%). Relationship of the population of Mangistau region to representatives of other faiths is positive and at the same time felt certain wariness. Therefore, local authorities and NGOs in the region should undertake a number of activities aimed at improving relations between representatives of various religious denominations. 17. Thus, this shows the results of the survey, more than one-third (32.6%) of all surveyed residents try to alleviate the situation through talks. A certain number of population of the region are conformists, i.e, 18.8% answered that they pretended nothing had happened, if their religious sentiments will be affected by the representatives of other religions. This is a very good indicator for this situation, we see that in the Mangistau region relations between representatives of various faiths nearby. There is a thirst for justice, that is, 12.1% of respondents answered that they will appeal to the law enforcement agencies. 18. According to the study, about one-third of the population, believe that the basic principles of state policy in the religious sphere is strictly observed. At the same time, according to some respondents, the main principles of the state policy is not always enforced, and not strictly. Granting privileges to those or other religious organizations (24.3%), is not always respected human rights in the religious sphere (23.5%) and more than that, these rights are systematically violated (10.1%). According to the study, in the region there is a problem with human rights in the religious sphere. Therefore, local authorities and human rights organizations in the region should pay attention to this problem. 19. As the results of the semi-annual monitoring of a certain number (30.5%) residents of Mangistau region believe that the state should provide support to traditional religions. 19.5% of respondents believe that the state should monitor the activities of non-traditional religious organizations. We believe that local authorities should pay attention to the egalitarian views and opinions of the inhabitants of the area and take a number of concrete steps on issues of state regulation in the sphere of religion. 20. If we rely on the opinions of participants in the six-month monitoring model of interaction between the state and religion should be as follows: first, the mutual influence of religion and state %, respectively; in - the second, the state is involved in the internal affairs of religious organizations %, respectively; in - Third, religion has an impact on the state %, respectively. 21. The study shows data of Mangistau residents that believe that, in spite of the secular state system of our country, religion and state are organically connected. Therefore, local government bodies and non-governmental organizations in the region should carry out promotional activities to raise awareness about the role of the state in the religious sphere of secular character of the state and the current religious situation in the country. 22. According to the study, the majority of respondents (69.9%) do not have in their environments, followers of non-traditional religious denominations and movements. At the same time, a third of the surveyed residents (30.1%) every day communicate with representatives of non-traditional religions and movements, well - their relatives, acquaintances, friends and colleagues is the followers of these movements. Activation of non-traditional religious movements, most often associated with high politics, we assume that the forceful intervention of the military - strategic partner of Kazakhstan in the CURRENT SCIENCE, VOL. 112, NO. 5, 10 MARCH

12 Russian global religious conflict has caused excitement among the Muslim faith. 23. According to the data in the study, the absolute majority of the residents have heard, but were not interested in or have never heard of any new religious organizations. 24. According to the survey, one-third (32.2%) of the residents, had never heard of the existence of the above-mentioned non-traditional religious organizations and a quarter (25.9%) of the respondents have heard about the existence of the above-mentioned non-traditional religious organizations in the community. The survey data shows that in the settlements of the region there is a non-traditional religious movements and, therefore, the Provincial Department of Religious Affairs and the area of law enforcement authorities should find out the real picture of what is happening. 25. As the data in the study, the absolute majority of the respondents have heard, but were not interested in or have never heard of any foreign religious organizations. Most likely, this situation played a role in the care of the remaining statements in the inheritance from the recent totalitarian past. In any case, the impact of foreign non-traditional religious organizations to the residents of the Mangistau region is completely absent and is not felt in the Opinion section. 26. According to the November survey, half (51.1%) residents had never heard of the existence of the above-mentioned non-traditional religious organizations and 9.0% had heard about the existence of the above-mentioned non-traditional religious organizations. 40.0% could not answer this question. If the population finds it difficult to answer, or does not want to answer, then most likely, there are some representatives of foreign non-traditional religious organizations and although their influence is negligible, local law enforcement agencies should not relax and should be keep the problem under control. 27. According to the survey, half of the population (51.1%) reveal a negative attitude toward the followers of non-traditional Islamic movements for political reasons, and believe that they undermine the foundations of statehood and democracy. In this regard, perhaps it makes sense to conduct courses of religious - political education through non-governmental organizations in the region. 28. According to the study, when 26.4% of respondents believe that in the next 2-3 years, the number of followers of non-traditional currents in our area would increase, the same number (24.1%) of respondents did not agree with this assumption. Therefore, local authorities should maintain a positive socio - religious optimum of residents. 29. According to the survey, a quarter, ie 22.9% of all surveyed residents of the region are experiencing some anxiety on the problems of extremism and terrorism. But at the same time 18.3% of respondents answered that they do not feel any threat. 20.3% of respondents had never thought about it, and 16.2% of respondents are not concerned about this problem because they have enough problems. 30. According to the public opinion, the population of the region are concerned about extremism, terrorism, and a tenth of the population (17.0%) live in constant fear. Therefore, local authorities and law enforcement agencies should strengthen their efforts to prevent and preventing the threat of extremism and terrorism in the region. 31. According to the survey, one-third (33.7%) of residents believe that their place of residence does not spread radical religious movements and 22.9% of respondents believe that their place of radical religious movements common residence. 43.6% could not answer this question. If the population finds it difficult to answer or does not want to answer, then, most likely at the site of action, some representatives of radical religious organizations and local law enforcement authorities should find out all the in and outs of this problem. 32. According to research, a certain part (30.9%) residents of Mangistau region believe that the residents of the area are not protected against extremism and terrorism. However, 27.1% believe that the residents of the area are protected from the manifestations of extremism and terrorism. 42.2% 1214 CURRENT SCIENCE, VOL. 112, NO. 5, 10 MARCH 2017

13 were undecided on this issue. If a certain part of the population of the region feels vulnerable to the threat of extremism and terrorism, it is a measure of the inefficiency of local authorities and law enforcement agencies in the prevention of the threat of extremism and terrorism. We hope that relevant agencies will make the necessary conclusions from this study of public opinion. 33. In accordance to the survey, when 33.7% of the population knows where to call in case of a dangerous situation, the majority (66.4%) does not know, and there would be no help for them. Therefore, the regional department of the NSC should inform the public about the hot line in the media field. 34. According to the study, 44.0% of the population are willing to assist law enforcement authorities to combat religious extremism. The data indicates that in the case of religious extremism, half the population will be held on the side. Therefore, local authorities and law enforcement bodies should carry out a number of specific actions to explain the relentless danger of religious extremism. 35. According to the survey, more than half the population (54.5%) condemns the actions of members of religious extremist organizations. At the same time, 16.2% approve their action. Therefore, local authorities and law enforcement bodies should carry out a number of concrete measures is due solely to the danger of extremist actions, which can lead to numerous casualties. 36. In the opinion of the population that participated in the survey, the main causes of religious extremism is, in the multi-ethnic population, living on the territory of Kazakhstan %, in insufficient quantities leisure centers and special recreational programs for children teens and adults % and the crisis of school and family education %. Therefore, local authorities and non-governmental organizations in the region should be to find the best solutions to the problems voiced by the public. 37. According to residents of the Mangistau region, mostly young people leads to religious sects lack of confidence in the future % and the deterioration of the economic situation %. It is a serious socio - psychological problems and one follows from another, that is, the economic difficulties and unemployment gives rise to uncertainty about the future. Therefore, local authorities should, together with entrepreneurs the area Chamber, will solve the problem of youth unemployment. 38. According to the population of Mangistau region, for the prevention of religious extremism in the first place need tougher penalties for the call to religious hatred (to lift the moratorium on the death penalty, etc.) %, and prohibit entry to the country for foreign religious leaders %. Population offers very real and effective measures and local authorities should, through their representatives in the country's Parliament will address a similar proposal. 39. According to the survey, a quarter of the population believes not effective operations management on affairs of religions of Mangistau region (25.8%), the Republic of Kazakhstan on affairs of religions of the Committee of the ISS (25.4%) and the KSU "Information-Analytical Center of Religious issues" (24,5%). Therefore, these organizations should use in their work creative work methods and the latest technology changes public consciousness. 40. As shown by the survey data, the majority of inhabitants of the region (50.5%) did not know about the functioning of advocacy groups for the prevention of religious extremism and terrorism. If the majority of the population does not know about the functioning of advocacy groups, the effectiveness of the work of these groups is being questioned. Therefore, advocacy groups in their work to use creative technologies work with the population. 41. As the survey data, the majority of the region's population (74.9%) did not participate in the activities of advocacy groups for the prevention of religious extremism and terrorism, and they are not interested in religious questions. These data once again confirms inefficiency of advocacy groups for the prevention of religious extremism and terrorism. Therefore, these groups together CURRENT SCIENCE, VOL. 112, NO. 5, 10 MARCH