Administrative division of the Kabardino-Balkarian Republic

Content

• 1 Administrative-territorial structure
• 2 Municipal structure
• 3 Districts and cities of republican significance (urban districts)
• 4 Rural and urban settlements 4.1 Baksan district
• 4.2 Zolsky district
• 4.3 Leskensky district
• 4.4 Maysky district
• 4.5 Prokhladnensky district
• 4.6 Tersky district
• 4.7 Urvansky district
• 4.8 Chegemsky district
• 4.9 Chereksky district
• 4.10 Elbrus region

Elbrus and Elbrus region

Among tourists who come to the republic in order to improve their health, play sports and capture natural beauty as a souvenir, the Elbrus region is most famous. A detailed road map of Kabardino-Balkaria will tell you how to get there in the most convenient way.

The district adjoins the Zolsky and Baksansky districts, and its administrative center is the city of Tyrnauz. This city is a real attraction in itself. Built in Soviet times to mine and process tungsten discovered in Kabardino-Balkaria, today it is slowly dying out as the plant has long been abandoned. A schematic map of Kabardino-Balkaria will indicate the exact location of Tyrnauz high in the mountains. Everyone who travels to Elbrus crosses the city.

The Elbrus region includes a large number of industrial enterprises. The ethnic composition of the population is mainly Balkars. Here, in the Elbrus region, the flow of tourists who want to climb Elbrus does not dry out. In winter there are ski slopes and in summer there is a ski lift. The government of the republic plans to eventually turn Tyrnauz into a tourist center and thereby save the city from destruction.

The Elbrus region is famous as a balneoclimatic zone of the republic, where resorts are located. Most of this territory is included in the Elbrus region national park, protected by the state.

Kabardino-Balkaria has enormous recreational (i.e., used for health and recreation) resources. There are many unique natural attractions here. You can come here either on a tourist package or on your own, only in the second case you must stock up on a detailed map.

Administrative-territorial structure[ | ]

Administrative map of Kabardino-Balkaria
According to the Law of the Kabardino-Balkarian Republic

“On the administrative-territorial structure of the Kabardino-Balkarian Republic” the subject includes the following administrative-territorial units[1]:

• 3 cities of republican significance,
• 10 districts.

They contain:

• 8 cities,
• 172 rural settlements.

The administrative center of the Kabardino-Balkarian Republic is the city of Nalchik

.

General information and history of the Kabardino-Balkarian Republic

Yes yes yes yes yes this is the Caucasus Yes yes yes yes yes mountain landscape Wei wey wey wey sunny land Wei wey wey wey this is where paradise is Shamkhan Daldaev - This is the Caucasus (as an epigraph) No matter what anyone says
, but Kabardino-Balkaria - this is the real northern Caucasus with all the ensuing consequences. Perhaps this is the most picturesque place in the Ciscaucasia. Even in Nalchik, the most beautiful mountains are visible from anywhere in the city. And the mountains in Kabardino-Balkaria are simply wonderful. The highest point in Russia, Mount Elbrus, is located here.

The fauna of Kabardino-Balkaria is also magnificent. Nature here simply beckons. The land is one of the most fertile in Russia. The Promised Land is no different.

Typical landscape of Kabardino-Balkaria. Photo by alleya47 (https://fotki.yandex.ru/users/alleya47/)

God (we will not specify which one) gave this land wonderful nature and fertile soil, but did not give peace. The wars in these places are endless. Even now, when it would seem that everything has calmed down in the Caucasus, in Nalchik no, no, and they will declare a counter-terrorism operation, they will blow something up or shooting will start. Of course, it is already much calmer than in the 90s, but it is still very far from ideal.

It is curious that there are much more Kabardians, the local population of the republic, in Turkey than in Nalchik and its environs. This happened due to the results of the Russian-Caucasian War (not to be confused with the Chechen wars), after which the Circassians (which included Kabardians) were expelled from their native places for disobedience to the Russian Tsar. Proud Circassians left their lands and moved to Muslim countries.

Kabardians both in Russia and abroad profess Sunni Islam. This faith came to the territory of modern Kabardino-Balkaria after the fall of the Byzantine Empire in 1453. The Ottoman Empire, formed on the bones of Byzantium, instantly spread its influence to all lands that were undecided in terms of religion. During the Soviet Union, when the entire population of a huge country overnight became atheists, Kabardians continued to secretly practice Islam.

In terms of religion and mentality, Kabardians are very different from Russians. No matter what anyone says, in the Soviet years and now, Russians in the Caucasus have never been treated well. Local residents agree that this land will never be favorable to the Russians. Maybe open conflicts will be avoided, but Russians will never become their own in Kabardino-Balkaria

Geographical position

Kabardino-Balkaria is a small but proud region. It is located in the mountains of the North Caucasus. From north to south, the maximum length of Kabardino-Balkaria is only 167 km, and from west to east - 123 km. The northern part of the republic is located on a plain. In the south, you can count 4 parallel ridges of the Greater Caucasus: Main, Skalisty, Pastbishchny and Bokovoy. Here is the highest mountain of the Caucasus, Russia and Europe - Elbrus. Its height is 5642 m.

Elbrus. Photo by leha1-9-8-2 (https://fotki.yandex.ru/users/leha1-9-8-2)

Population

According to the most recent estimates, 858,397 people live in Kabardino-Balkaria. Almost half of them are Kabardians. 32% - Russians, 10% - Balkars. There are few other nationalities on this Caucasian land (there are quite a few sensible people, who would want to come here?). It is curious that even Koreans are ethnically present. The urban population is not much larger than the rural one. Only 54% of city residents (some believe that this figure should be even lower, since even Nalchik is a large village).

Recently, the number of Islamists has increased in the region. No one is surprised anymore by a woman in a hijab on the street, but a woman with a cigarette in her mouth is very surprising. They say that you can get beaten for smoking. That's probably right.

Crime

Neither Kabardians nor Balkars have ever been religious extremists, but this infection affected them too. In the hungry 90s, Wachabism reached Nalchik. The extremists recruited fighters from local residents to fight against the Russians. Probably the most egregious case occurred in 2005, when the Bachabites attacked the FSB, 3 police departments, a hunting store and other buildings and institutions. During that brawl, 12 civilians were killed. Although almost 9 years have passed since that terrible day, Nalchik is still restless. Someone is constantly being killed, kidnapped, stabbed. However, the locals are already used to it, and even if you’re not very interested, you won’t notice anything.

Panorama of Nalchik. Photo by vk-kavkaz (https://fotki.yandex.ru/users/vk-kavkaz)

Unemployment rate

In 2011, the official unemployment rate was 11%. In fact, this figure should be higher, since few people register. Most often, people simply pack up and go to Moscow, St. Petersburg or somewhere else. Previously, Olympic Sochi was not bad at helping local residents out. There, a sufficient number of residents of Kabardino-Balkaria worked on construction sites.

Property value

Although there is no work in the city, you will have to pay one and a half million rubles for a one-room apartment in Nalchik. There are, of course, cheaper options, but you can definitely stick to this amount.

Climate

The climate is one of the few advantages of Kabardino-Balkaria. In the flat part of the republic in winter, the thermometer rarely drops below −4 °C. It’s cooler in the mountains, sometimes as low as -15°C. July in this area is hot, but not scorching, pleasant. About +23 °C. There is a lot of precipitation, 500-2000 mm per year. Since there are not many industrial enterprises in the region, the atmosphere is not polluted. It's nice to breathe.

Nature of CBD. Photo by victor (https://fotki.yandex.ru/users/makridin-vik)

Since Soviet times, many health resorts and sanatoriums have remained in Kabardino-Balkaria. Some of them are in more or less decent condition, but this vacation is not yet ready to compete not only with Turkey, but even with Crimea (of course, in Turkey you can smoke as much as you like, but here you can get beaten for a cigarette).

Districts and cities of republican significance (urban districts)[ | ]

Rural and urban settlements[ | ]

Five cities of regional significance and two rural-type settlements (formerly urban-type settlements) correspond to 7 municipalities with the status of an urban settlement. The remaining rural settlements are united into municipalities with the status of rural settlements (112).

Below are lists of urban and rural settlements distributed by region of the republic.

Baksan district[ | ]

• Administrative center is the city of Baksan
• OKTMO - 83 610

Zolsky district[ | ]

• Administrative center - rural settlement Zalukokoazhe
• OKTMO - 83 615

Leskensky district[ | ]

• Administrative center is the village of Anzorey
• OKTMO - 83 618

Maysky district[ | ]

• Administrative center is the city of Maisky
• OKTMO - 83 620

Prokhladnensky district[ | ]

• Administrative center is the city of Prokhladny
• OKTMO - 83 625

Tersky district[ | ]

• Administrative center is the city of Terek
• OKTMO - 83 635

Urvansky district[ | ]

• Administrative center is the city of Nartkala
• OKTMO - 83 640

Chegemsky district[ | ]

• Administrative center is the city of Chegem
• OKTMO - 83 645

Chereksky district[ | ]

• Administrative center - rural settlement Kashkhatau
• OKTMO — 83 630

Elbrus region[ | ]

• Administrative center - the city of Tyrnyauz
• OKTMO - 83 648

Balkars and the national question

Most scientists agree that the Balkars are the indigenous people of the Caucasus, since it is reliably known that the tribes on the basis of which this ethnic group was formed lived in the territory of what is now Kabardino-Balkaria since the 15th century AD.

However, some researchers are inclined to go even further in determining the duration of residence of the Balkars in the Caucasus, tracing their family back to the Koban archaeological culture.

However, modern Balkars are a Turkic-speaking people, the main ethnic element of which are the Turkic-speaking Bulgarians, who roamed the lands where the Republic of Kabardino-Balkaria is located in the 5th century AD.

The Mongol campaigns became a serious test for the Balkars, as a result of which Alania was defeated, and the Balkars were forced to rise from the plains to the mountains.

Notes[ | ]

1. Law of the Kabardino-Balkarian Republic of February 27, 2005 N 12-RZ “On the administrative-territorial structure of the Kabardino-Balkarian Republic”
2. Law “On the status and boundaries of municipalities in the Kabardino-Balkarian Republic”
3. ↑ 12
   Official website of the Baksan municipal district of the Kabardino-Balkarian Republic. Regulatory acts of the local administration See the official names of the municipality in the languages ​​of the peoples of the KBR in the official documents of the local administration
4. ↑ 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132
   The permanent population of the Russian Federation by municipalities as of January 1, 2022 (Russian). Retrieved April 27, 2022. Archived May 2, 2022.
5. ↑ 12
   Official website of the Zolsky municipal district of the Kabardino-Balkarian Republic. Regulatory acts of the local administration See the official names of the municipality in the languages ​​of the peoples of the KBR in the official documents of the local administration
6. ↑ 12
   Official website of the Leskensky municipal district of the Kabardino-Balkarian Republic. Regulatory acts of the local administration See the official names of the municipality in the languages ​​of the peoples of the KBR in the official documents of the local administration
7. ↑ 12
   Official website of the Maysky municipal district of the Kabardino-Balkarian Republic. Resolutions of the local administration See the official names of the municipality in the languages ​​of the peoples of the KBR in the official documents of the local administration
8. ↑ 12
   Official website of the Prokhladnensky municipal district of the Kabardino-Balkarian Republic. Instructions for office work of the local administration See the official names of the municipality in the languages ​​of the peoples of the KBR in the official documents of the local administration
9. ↑ 12
   Official website of the Tersky municipal district of the Kabardino-Balkarian Republic. Resolutions of the head of the administration of the Tersky municipal district See the official names of the municipality in the languages ​​of the peoples of the KBR in official documents of the local administration
10. ↑ 12
    Official website of the Urvan municipal district of the Kabardino-Balkarian Republic. Resolutions of the head of the administration of the Urvan municipal district See the official names of the municipality in the languages ​​of the peoples of the KBR in official documents of the local administration
11. ↑ 12
    Official website of the Chegem municipal district of the Kabardino-Balkarian Republic. Regulatory acts of the local administration See the official names of the municipality in the languages ​​of the peoples of the KBR in the official documents of the local administration
12. ↑ 12
    Official website of the Chereksky municipal district of the Kabardino-Balkarian Republic. Regulatory acts of the local administration See the official names of the municipality in the languages ​​of the peoples of the KBR in the official documents of the local administration
13. ↑ 12
    Official website of the Elbrus municipal district of the Kabardino-Balkarian Republic. Resolutions of the head of the administration of the Elbrus municipal district See the official names of the municipality in the languages ​​of the peoples of the KBR in official documents of the local administration
14. ↑ 12
    Official website of the Nalchik urban district of the Kabardino-Balkarian Republic. Official Nalchik See the official names of the municipality in the languages ​​of the peoples of the KBR in official documents of local authorities
15. ↑ 12
    Official website of the Baksan urban district of the Kabardino-Balkarian Republic. Documents of the local administration See the official names of the municipality in the languages ​​of the peoples of the KBR in the official documents of the local administration
16. ↑ 12
    Official website of the Prokhladny urban district of the Kabardino-Balkarian Republic. Documents See the official names of the municipality in the languages ​​of the peoples of the KBR in the official documents of the local administration
17. Despite the fact that the settlement included in the municipal formation has the status of a rural settlement, the municipal formation retains the status of an urban settlement (see Article 5 of the Law of the Kabardino-Balkarian Republic of February 27, 2005 No. 13-RZ “On the status and boundaries of municipal formations in Kabardino-Balkarian Republic").
18. Until 2012 - an urban-type settlement (see Law of the Kabardino-Balkarian Republic of June 18, 2012 No. 38-RZ “On Amendments to Article 7 of the Law of the Kabardino-Balkarian Republic “On the Administrative-Territorial Structure of the Kabardino-Balkarian Republic””).
19. Despite the fact that the settlement included in the municipal formation has the status of a rural settlement, the municipal formation retains the status of an urban settlement (see Article 12 of the Law of the Kabardino-Balkarian Republic of February 27, 2005 No. 13-RZ “On the status and boundaries of municipal formations in Kabardino-Balkarian Republic").
20. Until 2012 - an urban-type settlement (see Law of the Kabardino-Balkarian Republic of June 18, 2012 No. 38-RZ “On Amendments to Article 7 of the Law of the Kabardino-Balkarian Republic “On the Administrative-Territorial Structure of the Kabardino-Balkarian Republic””).

KABARDINO-BALKARIA

The spread of Islam among the Circassians and the ancestors of the Balkars occurred over several years. centuries since the Mongol period. domination. After the adoption of Islam by Uzbek Khan (1313), the construction of mosques began on the territory of the Horde, including in the Center. Ciscaucasia. Ibn Battuta mentions a mosque built in 1334 in the vicinity of Mount Beshtau. In K.-B. The ruins of the Nizhnedzhulat brick mosque with the remains of a minaret and a burial crypt were found. Establishment of the rule of the Ottoman Empire and the Crimean Khanate in the East. Black Sea region in the last third of the 15th century put an end to the spread of Christianity in the Caucasus. At the same time, contacts with Muslims. the peoples of Dagestan, the Crimean Khanate and the Nogai Horde contributed to the Islamization of the Circassians, in particular the Kabardians. The methods of Islamization were dual in nature. First Kabard. historian Sh. Nogmov wrote about the Crimean Khan forcing the Kabardians to accept Islam, adding that “the Mohammedan clergy hastened to take advantage of the difficult situation of the Kabardians in order to convert them to Mohammedanism, sparing neither promises nor gifts” (Nogmov. 1994. P. 115 ). In “Notes on Circassia,” another Adyghe educator, S. Khan-Girey, noted that approx. In 1570, the Crimean Khan Shahbaz-Girey devastated the Circassian villages, took the Pyatigorsk Circassians, that is, the Kabardians, beyond the Kuban and forced them to convert to Islam. However, in documentary sources, which reflect information about numerous raids carried out by Crimean-Ottoman troops on Kabarda from the middle. XVI to the 70s XVIII century, there is no information about the introduction of Islam as the purpose of the raids. In “Circassian Legends,” Khan-Girey wrote that Islam took root “in the Circassian land not through the influence of the military courage of another people, but as a consequence of ... circumstances that we must look for in its mental qualities.”

The first to accept Islam were representatives of the Circassian nobility, which was connected with the Crimean khans by family ties, the institution of atalism (a custom in accordance with which the children of noble parents were transferred to the families of vassals or servants for education), and trade relations. To the beginning of contacts with Moscow in mid. XVI century The aristocratic elite of the Circassians already professed Islam. Circassian peasants preserved pre-Islam for a long time. beliefs. For just as long, the ruling elite had no need to deeply assimilate Islam. dogma and legal norms. All this together gave the basis for Europe. The authors consider the Circassians, in particular the Kabardians, to be inconsistent Muslims who largely adhered to pagan beliefs mixed with Christianity.

The assimilation of Islam by various subethnic groups of Circassians lasted for a long time. Kabardians were among the first to convert to Islam. Tour. traveler Evliya Chelebi, who considered Kabarda part of the Crimean Khanate, wrote in 1666: “In the state of Muhammad Girey Khan, the entire people of Kabarda were honored to join Islam.” Since the 17th century From Kabarda, Islam began to spread among the Ossetians, Balkars and Karachais. The feudal lords were the first to accept Islam; among the Balkars, the Taubiyas. I. A. Gyldenstedt, who traveled around the Caucasus in 1771-1773, and G. Yu. Klaproth, who visited the Center. Ciscaucasia in 1807 and 1808, noted that among the Balkars, following the example of the Circassians, Islam was first adopted by the nobles (Adygs, Balkars and Karachais. 1974. pp. 207-208, 266). The first written evidence of the penetration of Islam into the Balkar gorges dates back to the 1st half. XVIII century (inscription in the Khulam Gorge, 1715, epitaph in the village of Kunnyum (Kyunnyum), 1734-1735). Dr. The channel for the spread of Islam among the Balkars was the influence of Muslims. Dagestan: Kumyk princes (Tarkov Shamkhals) married their daughters to nobles of the Chegem and Balkar societies, subject to the adoption of Islam. In the beginning. XVIII century Islamization in Kabarda has achieved significant success. In 1708, before the battle of the Kabardians with the Crimeans (Battle of Kanzhal), envoys were sent to Khan Kaplan-Girey, who demanded that Kabarda give 3 thousand slaves, who asked to reduce the tribute, since “the majority of the Circassian people are sanctified by the grace of Islam.” , and appealed to the “sacred law”, i.e. Sharia (quoted from: Smirnov V.D. Crimean Khanate under the supremacy of the Ottoman Porte in the XVIII century. Od., 1889. P. 10). According to Klaproth, who visited Kabarda in 1808, since the time of the Küçük-Kainardzhi Peace, the Ottoman Empire tried, with the help of the clergy sent there, to spread Islam in the Caucasus, especially among the Circassians.

With the outbreak of the Caucasian War, the political role of Islam changed dramatically. In con. XVIII - beginning XIX century it became an ideological weapon of resistance among the Russian Kabardians. authorities. The Sharia movement developed and was led in the 90s. XVIII century book Adil-Girey Atazhukin and the paramount work (nobleman) effendi Ishak Abukov; Nogmov wrote that it was they who “introduced Sharia law among the Kabardian people” (Nogmov. 1994. pp. 163-164). Sharia has become not only the basis of legal proceedings, but also a means of transforming traditions. life of Kabardians. One of the results of the Sharia movement was the establishment in 1807, with the permission of the Russian authorities, of spiritual courts (mekhkeme), which replaced the clan courts that had existed since 1793. Litigations and petty crimes were dealt with in the spiritual courts; serious criminal cases (murders, robberies, speeches against the authorities) were decided in the Mozdok Supreme Border Court according to Russian laws. The “National Condition” adopted in 1807 allowed “for the future, every matter among the people to be resolved according to Sharia, with the exception of the claims of the prince with bridles, bridles with their serfs” (Ibid. p. 162). The Sharia movement in Kabarda intensified the process of Islamization of the Balkars and influenced their legal system. The resolutions adopted by the Kabardians under the “People's Condition” in 1807 also applied to the Balkars.

During the period of “spiritual rule” (1807-1822), when Sharia courts operated in Kabarda, Islam acquired a new quality. Religion penetrated deeper into the popular consciousness and at the same time became politicized. However, the Kabardians did not become orthodox Muslims, since they accepted Islam in its most liberal form - within the framework of the Hanafi madhhab, which allowed the widespread use of customary law. Thanks to this circumstance, the Adyghe khabze (an unwritten set of moral and legal norms of the Adygs) continued to operate among the Kabardians. There was a process of adaptation of Muslims. rights to traditional national legal norms (adat). As a result, a version of law arose that included the provisions of both Sharia and adat. Apparently, this was facilitated by the structural similarity of Sharia to the Adyghe Khabze: both systems contain legal norms, moral principles, and etiquette instructions in an undivided form.

After the establishment in 1822 of the Kabardian Provisional Court (from 1858 the District Court, then the Gorsky Verbal Court), which marked the subordination of Kabarda to Russia, the jurisdiction of Sharia was significantly narrowed. According to the “Manual to the Provisional Court”, Gen. Ermolov, the jurisdiction of the spiritual court remained “cases concerning faith and conscience; cases of disagreement between husband and wife; matters between parents and children; in general, cases that do not have evidence, clear evidence and written evidence” (Leontovich. 2002. P. 239). In an effort to weaken anti-Russian. and Antichrist. mood in Kabarda and trying to protect the local nobility and clergy from the influence of Muslims. state, gen. Ermolov in 1822 proposed to ban pilgrims from traveling to Mecca.

After 1822, led by Muslims. the hierarchy in Kabarda and Balkaria was the people's qadi (effendi); Subordinate to him were village effendi and neighborhood mullahs, madrasah teachers, who were certified by him, after which the village elder presented them to the head of the district for approval. The activities of the people's qadi were in the center of attention of the Russian authorities, especially during the Caucasian War. In April 1846 Shamil, whose eldest chief was Kabard. landowner Mohammed-Mirza Anzorov, undertook a campaign in Kabarda, but did not receive widespread support here and was pushed back. Kabard. Kadi Umar Sheretlokov showed “indecisiveness and weakness of character,” for which he was exiled to Voronezh. The commander-in-chief of the separate Caucasian Corps A.F. Orlov, petitioning for the return of Sheretlokov to the Caucasus, wrote to Minister of War A.I. Chernyshev in 1848: “No treasonous actions on the part of Sheretlokov or criminal relations with Shamil have been discovered” (quoted from: Kardanov Ch. E. Group portrait in Aushiger: Mountains and Fates (Nalchik, 1993, p. 193).

Attention to the activities of the people's effendi was part of Russian domestic policy towards Islam. regions, including Kabarda and Balkaria, aimed at regulating religions. life of Muslims. In 1851, the head of the center of the Caucasian Line, Major General G.R. Eristov, approached the Kabardian Provisional Court with a plan to build stone mosques in Kabarda, for which it was proposed to collect funds from the Muslim population. Eristov ordered to “streamline the activities of rural mullahs, subordinating them to the control of the people’s efendiy” (TsGA KBR. F. 23. Op. 1. D. 48. T. 2. L. 3-6 vol., 22-23). Since the 60s XIX century Muslim the clergy was one of the parts of the Russian administration. systems in the Caucasus. The government called on Muslims in Russia to comply with “all the requirements of their religion, strictly fulfilling its tenets.” The clergy had to ensure that believers follow the rules of Islam and maintain the morality of the population. An important function of the clergy was participation in meetings of the Kabardian District Court and people's courts. The district administration periodically convened effendi congresses. So, in 1913, the congress of the effendi of the Nalchik region. with the participation of the people's qadi A. Shogenov, he developed “rules for the leadership of rural effendiyev and mullahs.” However, as D.N. Prasolov noted, the Kabardians “strove to preserve their original religious way of life and, as far as possible, the autonomy of intra-community spiritual life” (Prasolov. 2001. pp. 93-94), which was expressed in mixing pre-Islam. rituals with Muslim ones, in an unconventional interpretation of doctrinal issues, etc.

By 1917, 157 mosques were functioning in Kabarda and Balkaria, in the Nalchik district. there were 205 rural and neighborhood effendi. Primary Relig. Education was given in each village by effendis and mullahs during home schooling, or in rural religions. schools - madrasahs. In 1915 in the Nalchik region. there were 97 Muslims. schools, where 1354 young men studied (the students were called sokhsts).

After the February Revolution of 1917, on the agenda of the congress of mountain peoples of the Caucasus (May 1917, Vladikavkaz), along with the question of organizing national self-government, there was the question of “organizing the spiritual self-government of Muslim mountaineers.” After the start of the civil war, the IV Congress of the Peoples of the Nalchik District. (Aug. 1918) instructed a commission of clergy to report “how Sharia views the issue of war and peace,” after which he decided to remain neutral. However, further developments did not allow this decision to be carried out, and 2 opposing military-political formations entered the political arena, each of which was based on Islam: the Free Kabarda party created by captain Z. Dautokov-Serebryakov and the pro-Bolshevik revolutionary Sharia detachment formed by N. Katkhanov. The core of the Sharia regiment under the command of Katkhanov was the cavalry hundred, consisting mainly of students and graduates of the Baksan Duma and the Nalchik Seminary. V Congress of the Peoples of the Nalchik District. (Sept. 1918) entrusted the extremely difficult task of reconciliation and unification of the district's Muslims to a commission of clergy, which became a department of the Nalchik District Council.

From Sep. to Nov. In 1918, fighting took place on the territory of Kabarda and Balkaria and power changed hands. 24 Sep. In 1918, a group of Katkhanov’s supporters came to power in Nalchik - the Military Revolutionary Sharia Council, the leadership of which was predominantly Muslim. to the clergy. Oct 7 Dautokov-Serebryakov occupied Nalchik and restored the power of the Nalchik District and Kabardian National Councils here. On Nov. The 1st shock Sharia Soviet column entered Nalchik, which arose as a result of the unification of Katkhanov’s Sharia regiment and units of the 11th Red Army. Pro-Bolshevik 6th Congress of the Peoples of the Nalchik District. (Dec. 1918), discussing the issue of forming government bodies on the basis of the Constitution of the RSFSR, Fr. Speaking at the congress, Katkhanov said: “I call on the mullahs to defend Sharia law, which the Soviet government gave us” (Documents on the history of the struggle for Soviet power. 1983. pp. 227, 279). As a member of the executive committee of the Nalchik district. A Sharia department was formed.

The Bolsheviks entered into a political alliance with Islam during the period of struggle against Denikin’s Volunteer Army, which occupied Kabarda in January. 1919 When the Avar sheikh Uzun-Hadji, who formed a Sharia monarchy in Chechnya - the North Caucasian Emirate, spoke out against Denikin’s idea of ​​​​a “single and indivisible” Russia, the Bolsheviks entered the government of the Emirate (Kh. Beslaneev, Katkhanov, N. Gikalo). However, after the defeat of Denikin and the restoration of Soviet power in the Nalchik region. in March 1920, the hopes of supporters of the preservation of Sharia were not justified. In April 1920 by order of the Terek region. Revolutionary Committee in pursuance of the decree of the Council of People's Commissars of the RSFSR “On the separation of church from state and school from church”, the activities of religions. org-tions began to be limited. Speaking in April In 1921, at the founding congress of councils of the Mountain Autonomous Soviet Socialist Republic, S. M. Kirov announced the preservation of Sharia legal proceedings, if it does not contradict Soviet laws. In 1922, a decision was made to liquidate Sharia courts. On Sept. the same year, the Kabardino-Balkarian Regional Committee began to confiscate valuables from mosques and churches. At the same time, local authorities understood that the establishment of a new system in the region was possible only in alliance with Muslims. leaders (the Muslim clergy had high authority among the Kabardians and Balkars and determined the norms of public behavior). The task of “finding a little common language with the mullahs and not pressing hard on religion” (CDNI KBR. F. 1. Op. 1. D. 14. L. 57) was formulated by the chairman of the Kabardino-Balkarian Regional Executive Committee B. Kalmykov. At the same time, it was planned to replace the “defamed mullahs” (radical opponents of the government) and use the clergy to agitate for power.

In the field of education there is anti-religion. the measures became more and more stringent. In Oct. In 1922, the Kabardino-Balkarian Regional Committee adopted a resolution, which stated: “Taking into account the separation of church from state and school from church, teaching of Muslim doctrine is allowed anywhere, but not in school, even at odd hours” ( Ibid. D. 9. L. 74). Speaking at the 1st Joint Congress of Soviets of the Kabardino-Balkarian Autonomous Region. (Dec. 1922), Kalmykov demanded that children “be educated not in Arab schools, which are not only useless, but also harmful, but in our Soviet schools” (Documents on the history of the struggle for Soviet power. 1983. P. 729) . By 1924 in many. Selah K.-B. madrassas were closed. In connection with the translation of writing from Arabic. font into Latin (1924) decreased the need to study Arabic. language and literature. According to the instructions of the NKVD and People's Commissariat of Education dated August 21. 1925, Muslim. religious doctrine could only be taught in mosques with the permission of the regional executive committees and only to persons over 14 years of age. Number of Muslims schools were declining, in 1926 there were 10 madrasahs in the region with the number of students up to 100 people. and ok. 100 “lower Arab schools”, in which up to 1 thousand people studied.

The social policy of the Soviet government (collectivization and dispossession) and pressure on Islam were the reasons for several. popular uprisings in K.-B. in the end 20s - early 30s XX century The first was the Baksan uprising of 1928, the ideology of which was Islam. In the official In documents, the Baksan events were regarded as a “counter-revolutionary Sharia uprising” organized by the “mullah-kulak-princely-noble bloc.” In 1928-1931 Dozens of Kabards were engulfed in unrest. and Balkar villages, in all speeches hopes for economic and political freedom were associated with the preservation of Sharia. The suppression of peasant uprisings was accompanied by massive repressions; influential Muslim representatives were arrested. clergy, representatives of Kabards were repressed. and the Balkar intelligentsia, old people who knew how to read the Koran.

On Dec. The 1928 plenum of the regional committee described Muslims. the clergy and murids (muridism is a mystical-political trend in Islam that has not become widespread in K.-B.) as the “most reactionary part” of the people. In 1926 in K.-B. with a population of 200 thousand people. There were up to a thousand Muslim representatives. clergy, 250 murids. The regional leadership saw in them “the main basis of anti-Soviet, anti-party forces” (CDNI KBR. F. 2. Op. 1. D. 47. L. 123). K con. 1928 all religions. educational institutions in K.-B. were closed. Persecution of religions. figures reached its peak in 1937, almost all servants of Islam were subjected to repression. By the beginning of the Great Patriotic War in K.-B. there is not a single mosque left. The aggressive atheistic policy of the authorities led to a change in the nature of the religiosity of Kabardians and Balkars: religion became isolated in family and everyday rituals, in which Islamic and national traditions were mixed.

During the occupation of K.-B. German The troops opened mosques, resumed Friday services, and religious services. holidays. The position of qadi K.-B., the head of the Muslims, was restored. Hadji-Khoze Khotekov became the clergy of the republic, who in November. 1942 issued an “Appeal to the Muslim Peoples” in Nalchik with a call for “gazavat under the banner of Islam”, to fight against the “evil spirits of godlessness and unbelief”, against the “infidel Bolsheviks”.

In 1944-1946. 10 Muslims communities restored in the republic during the occupation period were registered. The Kadiy of the Kabardian Autonomous Soviet Socialist Republic was also registered, and Mullah M. Khazhbiev became the Crimea. Some of the communities later deregistered: in the villages of Psygansu, Urvan district (1946), Kamennomostskoye and Altud (1950-1951), Baksanyonok (early 50s). Until the beginning 80s XX century number of registered Muslims. communities fluctuated between 5-6. Mosques operated in the villages of Kamennomostskoye, V. Kurkuzhin, N. Kurkuzhin, Kyzburun-2nd (now Islamey), Zayukovo, Shalushka. Duties of the Commissioner of the Council for Religious Affairs. cults (SDRK; since 1965 Council for Religious Affairs) included “identifying religious communities operating in person... and taking appropriate measures through local authorities to eliminate their activities” (TsGA KBR. F. R-780. Op. 1. No. 11. L. 35). The Kadi of the Kabardian Autonomous Soviet Socialist Republic was prohibited from traveling to those areas of the republic where there were no registered communities and mosques. In such a situation, services in villages were often held in the open air, cemetery buildings were adapted for prayer, where grave goods were stored, believers sought temporary registration certificates for the clergy for the period of religion. holidays, during fasting (Uraza) in Ramadan.

The normalization of relations between the state and religion that emerged in the first post-war years. the organization ended at the end. 40s From the beginning 50s There is an increase in prohibitive measures and an increase in anti-religion. propaganda. 25 Apr In 1955, the chairmen of the district councils of workers' deputies were sent orders from the Chairman of the Council of Ministers of the Kabardian Autonomous Soviet Socialist Republic K. Tlostanov, which ordered that “believers should not allow the use of former mosque buildings and those currently empty for performing public prayers in them” (Ibid. No. 89. L. 5-6), prevent prayers in cemeteries or in the houses of collective farmers. At the same time, in the annual information reports of the SDRK Commissioner for the Kabardino-Balkarian Autonomous Soviet Socialist Republic, Fr. Moreover, pressure on believers sometimes led to counterproductive results. SDRK Commissioner L. Aisov pointed out that refusals of local authorities to allow believers to conduct public prayers “inflame religious fanaticism and create unhealthy moods among believing Soviet citizens” (Ibid. No. 104. L. 16). In 1950-1954. Religious groups operated on the territory of the Urozhainensky district. “Tarikat” groups of elderly Kabardian women; the activities of the groups were finally stopped in 1957. In connection with the return of Balkars to the region in 1957, the question arose about the construction of mosques in Balkar settlements. The SDRK Commissioner for the Kabardino-Balkarian Autonomous Soviet Socialist Republic received a petition to build a house of worship at the expense of believers in the village. Soviet (now Bezengi), the commissioner refused. In May 1964, residents of the village. Kyzburun-1 (now Atazhukino) approached the General Secretary of the CPSU Central Committee N.S. Khrushchev with a request to open a mosque and also received a refusal. On Nov. 1958 The Central Committee of the CPSU adopted a resolution “On measures to stop pilgrimages to the so-called holy places”, during the implementation of which the grave of the “holy sheikh” was discovered on the territory of the republic in the village. Baksanyonok. Although the grave was not particularly revered, the commissioner demanded that pilgrims not be allowed there. In 1962 in K.-B. there were more than 70 unregistered Muslim clerics. In addition, in every settlement there lived old people who performed religion. rituals: funerals, reading the Koran at funerals, marriage. The shortage of registered clergymen was recognized by the SDRK commissioner.

The authorities considered the renunciation of clergy members to be an effective method of “exposing” Islam and sought it in every possible way. Deputy Chairman of the KGB under the Council of Ministers of the Kabardino-Balkarian Autonomous Soviet Socialist Republic K. Marshanov, who headed the inspection of the activities of the clergy on the territory of the republic in 1963, in particular, proposed: “Organize a speech in the press, on radio and television by musing authorities. clergy Gubashiev (Dokshukino), Chechenov (Gundelen) and others with the exposure of religions. customs that are harmful to the collective farm and the health of citizens” (CDNI KBR. F. 1. Op. 2. D. 1699. L. 27). Cases of renunciation were widely publicized. In the information and statistical report of the commissioner of the SDRK for 1964, it was noted that in 7 villages there were approx. 10 unregistered ministers abandoned their duties.

K ser. 70s in K.-B. there were 5 registered Muslims. associations and the same number of mullahs. 10 unregistered communities, 130 Muslims, were identified. “servants of worship”, among them 57 mullahs, the rest were reciters of the Koran, persons involved in the burial of the dead, among whom there were many women. There were unregistered groups of believers in the largest settlements of the Chegem, Baksan, Zolsky, Sovetsky, Tersky districts and in Nalchik. In 1981 in K.-B. There were 9 registered mullahs and 6 mosques. Of the 152 identified unregistered “persons involved in the execution of requirements,” it was decided to register 70 people. for 118 settlements. In 1986, the Central Committee of the CPSU adopted a resolution “On strengthening the fight against the influence of Islam,” within the framework of which the Kabardino-Balkarian Regional Committee developed a number of measures. In 1987, it was decided to annually send the republic’s scientific workers to the graduate school of the religious studies sector of the Institute of Ethnography of the USSR Academy of Sciences and to the graduate school of the Institute of Scientific Atheism of the Academy of Social Sciences under the Central Committee of the CPSU.

In con. 80s XX century in K.-B., as well as throughout the country, religions. life has intensified. In 1987, by the decision of the Council of the Spiritual Administration of Muslims (DUM) North. Shafig Pshikhachev was appointed qad of the Kabardino-Balkarian Autonomous Soviet Socialist Republic of the Caucasus. 29 Nov In 1989, the imams of the republic announced the creation of an independent Muslim Spiritual Directorate of K.-B., headed by Shafig Pshikhachev in the rank of mufti. In Aug. 1998 DUM K.-B. became a co-founder of the Coordination Center for Muslims of the North. Caucasus.

DUM K.-B. is governed by the mufti and the council of rais-imams (rais-imams (senior imams) coordinate the activities of communities in the regions of the republic). In 2007, Mufti Anas Pshikhachev outlined 3 main areas of activity of the Muslim Spiritual Directorate of K.-B.: interaction with government bodies. authorities and law enforcement agencies, the fight against manifestations of religion. extremism, connection with representatives of traditions. religions. In 1992, under the DUM K.-B. Courses for training imams opened, transformed in 1994 into Kabardino-Balkarian Islam. int. In 1999, the institute switched to 5-year training, but in July 2000, by a court decision, it suspended work due to the lack of government. licenses. In 2003, the educational institution was renamed the Islamic Institute at the Muslim Spiritual Directorate of K.-B. and received a license for educational activities, in July 2007 it was transformed into the North Caucasus Islamic University named after. Imam Abu Hanifa, recognized by the state as one of the 7 leaders of Islam. universities in Russia. In March 2011, construction began on the Religious and Educational Center, which will include a cathedral mosque and a university complex. DUM K.-B. produces gas in small quantities. “Light of Islam” (Din Guaze) organizes programs about Islam, which are broadcast on republican television channels and aired on radio stations.

In the 90s in K.-B. Muslims were actively created. communities. In 2004, the SAM K.-B., responding to the dissatisfaction of young Muslims that mosques and houses of worship are open only during Friday prayers, approved the work schedule of mosques, according to which imams must open them for daily 5-fold prayer.

From the beginning
2000s on the territory of K.-B. armed religion operates. extremist underground. Speaking on Republican radio in August. 2000, Chairman of the Muslim Spiritual Directorate K.-B. Shafig Pshikhachev spoke about the presence of “militant Wahhabism” in the republic. Recently, murders of law enforcement and government officials, explosions and attempts on the lives of individual citizens, which are associated with the activities of religions, have become more frequent. extremist underground. The murders in December received great public attention. 2010 Mufti K.-B. A. Pshikhachev, ethnographer A. Tsipinov. Fight against religion. extremism in K.-B. carried out by strictly regulating the work of mosques in the “risk zone”, closing educational institutions where extremism and terror are promoted, confiscating and banning extremist literature. To prevent terrorist attacks and search for members of the underground in K.-B. a counter-terrorist operation regime was repeatedly declared. A. Kh. Mukozhev