The social stability of any country depends on the degree to which the relationship between the state and religion is regulated. The relationship between the state and religious organizations is characterized by two criteria of relations. The first is that religion and religious institutions consist of a set of direct and indirect relations to the political system of the state and society. The second one reflects the opposite relationship, which is assessed by the ability of the state to influence the religious life of society, in particular, religious organizations. In interaction with religious organizations, the state will have special privileges. This privilege is evaluated by the fact that the state has the ability to ensure the effectiveness of the activities of religious organizations and that the implementation of the legislation on freedom of belief and the activities of religious organizations are under the control of state
In this article, the concept of religious confession and the issue of religious values are explained. Also, the attitude towards religious organizations and the changes made during the Soviet period were scientifically researched.
The article considers religious tolerance as the basis for ensuring internal stability and integration of the society, keeping them from upheavals, suppressing the split of nations and states. According to Article 31 of the Constitution of the Republic of Uzbekistan, “Freedom of conscience is guaranteed for all. Everyone has the right to profess any religion or not to profess anyone. Forced imposition of religious beliefs is unacceptable”. As noted in Article 61 of the Constitution, “religious organizations and associations are separated from the state and are equal before the law. The state does not interfere in the activities of religious associations”. The article considers that religion embraces various interaction processes: communication, socialization, transference of religious experience, development of ties between individual believers, between believers and the religious community, the clergy, between religious organizations of different religions. The article discusses freedom of conscience – the guaranteed constitutional right of citizens to profess any religion or not to profess anyone. As noted in Article 3 of the Law of the Republic of Uzbekistan “On Freedom of Conscience and Religious Organizations”, any compulsion is not allowed when a citizen determines his attitude to religion, to profess or not to profess religion, to participate or not to participate in religious services, religious rites and ceremonies, in receiving religious education. The involvement of minors in religious organizations, as well as the training of their religion against their will, the will of their parents or persons replacing them, is not allowed. The exercise of freedom to practice religion or other convictions is subject only to those restrictions that are necessary to ensure national security and public order, life, health, morality, rights and freedoms of other citizens. Foreign citizens and stateless persons enjoy the right to freedom of conscience and freedom of religion on an equal basis with citizens of the Republic of Uzbekistan and bear the responsibility established by law for violation of legislation on freedom of conscience and religious organizations.
Данная статья раскрывает некоторые вопросы о национальном самосознании различных этносов, проживающих в Узбекистане в годы независимости республики, о восстановлении языков, национальных обычаев и традиций, условиях, созданных для укрепления этих обычаев и традиций. А также в статье говорится о роли и месте страны в мировом сообществе, о том, что в XXI веке, когда национальные и религиозные конфликты становятся причиной дестабилизации мирового сообщества, узбекский народ со своей толерантностью выступает как образец для всего мира. Приводятся по этому поводу достоверные факты. В статье уделено особое внимание на важность обеспечения религиозной толерантности и межнационального согласия, отмеченного в «Стратегиях действий по дальнейшему развитию Республики Узбекистан на 2017 – 2021 годы». Автор статьи обоснованно осветил вопросы развития культуры толерантности и гуманности, укрепления межнационального согласия и гражданского единства, воспитания молодого поколения в духе любви и преданности к Родине как наиболее важный приоритет государственной политики Республики Узбекистан, связывая их с социально-политическими процессами.
It is known that Uzbekistan is a multi-ethnic country. Today, representatives of 136 nationalities and peoples live in our country. There are also 16 religious denominations. Representatives of each nation, each denomination have their own values. Harmonizing and protecting the interests of all of them is a rather complicated task.
The article examines the degree of influence of political Islam on the processes of modernization, geopolitics, as well as socio-political development, including the need to create a scientific basis for regulating religious relations in Arab African countries, which have become a source of instability. In this context, political processes in North Africa and the Middle East are studied. The processes of social and political transformations have influenced the political systems of Tunisia, Egypt, Libya and other Gulf countries. The purpose of this article is to demonstrate that the wave of socio-political transformations that began in December 2010 in Tunisia and Algeria, called the “Arab Spring”, was a phenomenon caused by a difficult internal situation, as well as internal and external factors that triggered these events. Also, the result of social and religious unrest was the overthrow of the ruling regimes in Tunisia, Egypt, Libya. They led to changes in the ruling elite in Yemen and to this day the struggle continues between the Syrian government and the opposition. If the demonstrations against the regime in Tunisia, Egypt and Yemen were based on the internal socio-economic crisis, corruption of the ruling elite, the absence of genuine democratic freedoms and ethno-confessional confrontation, then the support of external forces was a key factor in Libya and Syria. These events spanned the entire Arab world, with the exception of Somalia, Mauritania and the Comoros, and led to a change in their political systems, structures, as well as the political future of states. The influence of the “Arab spring” on North Africa and the Middle East is not the same. As a result of the political and economic upheavals of the Arab Spring, countries such as Tunisia, Egypt, Yemen, Bahrain, Libya, Syria were seriously affected by them. And on Morocco, Jordan, Lebanon, Algeria, Kuwait, Saudi Arabia and Oman, they had only a superficial influence. At the same time, changes in the socio-political situation in each of the countries of the region directly affect their neighboring states. Recent events in the Middle East and North Africa have created a more complex and interdependent situation, which has led to changes in the relations of security and stability not only in neighboring regions, but also in the world.
A new type of social relations based on innovative technologies is forming in civil society institutions of the world, religious denominations are actively participating in ensuring sustainable development. In promoting the educational ideas of religion, the activities, goals and tasks of confessions are approached from the point of view of the spirit of the time. After all, in the third millennium, the balance of secularism and religiosity is acting as a factor in the formation of faith in the future in the spiritual image of a person, in the social spirit of society. Therefore, improving the cooperation of religious denominations in the formation of civil society is of urgent importance.
The active participation of Mongol women in various spheres of society, such as politics, economics or religion, can be observed in all regions of the empire from the end of the twelfth century to the fourteenth century. In most of these areas, the importance of women to society was manifested as a regent. Similarly, at the peak of Mongol rule and its expansion, the Chaghatai ulus was ruled by a woman named Orghina Khatun. Therefore, the main purpose of this study is to analyze the rise of this woman to power and management in the thirteenth century, the importance of the khanate, and draw conclusions from the views based on manuscripts, publications and researchs that provide information about Orghina. The history of the ulus after Chaghatai’s death were characterized by riots and conflicts between different members of the royal family. The struggle for the throne began to affect the fate of the nation from the beginning. In such a tight situation, Orghina (1251-1260) emerged as the ruler of the ulus in political rule. According to sources, there was a very close relationship between the founder of the ulus and Orgina. Although she was born in Mongolia, she moved to Central Asia when a marriage was made between her and Kara-Khulagu (d. 1252), the grandson of Chaghatai through his son Mitugen. Chaghatai’s interest in this marriage becomes more apparent when we look at her family background. In addition to the obvious importance of the marriage of the granddaughter of Chenghis with his son Kara-Khulagu, the Chaghatai line was part of a broader marriage between the Oirat and Chenghisids. Although in the early years there was not enough information about the rule of Orgina, the political events that took place in the history of the ulus were mentioned in sources in the second half of the 50s of the thirteenth century. For example, the religious affiliation of Orgina also attracted the attention of scientists. Some scholars suggest that she converted to Islam, while others do not. But during her reign no religious tension or controversy was recorded. In the thirteenth century, the rule of Orgina Khatun in Transoxiana, of course, was reinforced by the high status with which she was endowed with the fact that she was the grandson of Chenghis Khan and her good relations with the imperial family of Chenghis Khan. However, if these circumstances at some point favor her accession to the throne, her role as head of state, her duties and legitimacy should be seen in the light of the ancient traditions of Central Asian women.
Барчамизга маълумки, ҳозирги вақтда дунёнинг турли минтақаларида миллатлараро ва динлараро кескинлик кучайиб бормоқда, миллатчилик, диний муросасизлик бош кўтармоқда. Бу иллатлар давлатларни емириб, жамиятни парчалаб, радикал гуруҳ ва оқимлар тегирмонига сув қўймоқда.
In the modern world, the principles of secular society dominate, on the one hand, and on the other, the process of the initial revival of religious consciousness, one of the ancient sources of popular culture. That is why religion has become a social institution on the agenda of many issues related to the role and status of modern society. Issues such as secularism, which implies the free, independent and independent activity of the spheres of public life. In this sense, this article is devoted to the analysis of this complex and controversial social process and its relevance. In the article, the term “secularization” occurs in terms of history and logic: the linguistic meaning of a word, its comparative and critical analysis of its definitions by various authors. At the same time, the objective and subjective factors behind the secularization process were uncovered. Specific examples of the sociocultural life of the West and the East are studied in detail and the content of the term "secularization" is defined. Particular attention is paid to the analysis of the views of modern philosophers on this issue, the analysis of theoretical views proposed by various academic schools. General and specific aspects of the description and approach are highlighted, the author’s own views on them are described and definitions of the concept of “secularization” are developed. Based on recent studies, general theoretical conclusions are given. As it is known, the secularization paradigms in the modern world are gradually changing. In this sense, secularization is not a feature of all societies. It should be noted that in the process of change, religious issues are at the center of public debate and, in some cases, at the center of controversy. However, secularization remains the core of the modern world, although religion is likely to occupy a huge space. Based on the above analysis, we can say that the processes of secularization are not based on a specific standard in different societies, and in each society there is a certain limit. Based on historical analysis, modern definition and description, secularization is a complex social process associated with the role of religion in society, and can be replaced by changing the order of religious traditions based on rational principles based on the principle of secularism.
The article analyzes the problem of radicalization and its internal semantic content. The place of ideology and its characteristic features are revealed in globalization. Ideology is the foundation on which terrorist activities are built, reflecting its purposeful and value-semantic sides. The value content of ideology is formed by the ideas of freedom and Justice, which have subjective significance and give meaning to terrorist activities. The article also analyzes the issue of preventing and combating yextremism and radicalism.
Ушбу мақолада турли ғаразли кучларнинг глобал тармоқ орқали ўз мафкуравий майдонларини яратиб, интернетда кенг қамровли ахборий террор – "электрон жиҳод"олиб бораётгани, глобал ва минтақавий хавфсизликка нисбатан янги таҳдидлар, муаммолар пайдо қилаётганлиги шароитида дунё мамлакатлари олдида виртуал таҳдидларни олдини олиш ва бартараф этиш зарурати асосланиб, жамият сиёсий барқарорлигига диний мазмундаги виртуал таҳдидларнинг таъсири таҳлил қилинади. Ҳозирги мураккаб кескин ғоявий курашлар ва турли мафкуралар тўқнашувлар, «демократия» ёки турли диний таьлимотлар шиорлари билан ниқобланган ёвуз ғояларни сингдиришга интилиш кучайиб бораётган бир шароитда дунёвий бошқарув тамойилларига оқилона муносабатда бўлиш, илмфан, техника ва технологиялар ютуқларидан самарали фойдаланиш борасидаги конструктив ёндашувлар мазмуни очиб берилади. Шу билан бирга мақолада виртуал тизимдан олинаётган ахборотларга танқидий ёндашиш ва унинг фойдали манбалари асосида ўз дунёқарашини кенгайтириш, ғаразли маълумотларни инкор эта билиш идрокини, мафкуравий иммунитетни ҳосил қилиш ҳам тобора долзарб аҳамият касб этиши, шу боисдан ҳар бир ёш маьлум бир кўникма ва билимларга, диний ва дунёвий илмларни моҳиятини тушуна олиш қобилиятига эга бўлиши, дунёда кечаётган сиёсий ва иқтисодий жарёнларга бефарқ бўлмаслиги талаб этилаётганлиги масалалари муҳокама қилинади. Жамият сиёсий барқарорлигини таъминлашда ҳaр бир эътиқодли инсоннинг ибодaтгa бўлгaн эҳтиёжини қондириш устувор аҳамият касб этиши, ҳaр бир мaмлaкaтдa диний ғоялар тарғиботи дaвлaт мaнфaaти юзaсидaн тўғри йўнaлтирилиши лозимлиги ғояси қўллаб-қувватланиб, ўз ғоя ва мафкурасини омма орасида тарқатиш билан бирга интернет фойдаланувчиларига ахборот-психологик таъсир кўрсатиш технологиялардан фойдаланиш оқибатлари, унга қарши курашишнинг сиёсий ва маърифий асослари илмий адабиётлар таҳлили асосида ёритилиб берилган.