Chaldean origin of the Ingush. Ingush people: years of trials and lawlessness
Chaldean origin of the Ingush, and why the Ingush are not Vainakh
Chaldeans (Babylonian Kaldu, Hebrew כַּשְׂדִּים) - Semitic tribes that lived in the south of Mesopotamia, in the area of the mouths of the Tigris and Euphrates rivers on the northwestern shore of the Persian Gulf from the end of the 10th to the 4th century BC. e. They fought with Assyria for the possession of Babylon. In 626-536 BC e. Babylon was ruled by the Chaldean dynasty, which founded the Neo-Babylonian kingdom.
The word "Chaldeans" is mentioned several times in the Bible - for example, in the Book of Habakkuk and in the Book of Judith (5:6). Chaldeans in the ancient world were also called sorcerers, magicians, and fortune-tellers.The Ingush have the highest level of haplogroup J2 with 90% heirs of Mesopathoamia;
“G1alg1a” (G1alg1ay) is an ancient ethnonym of the Ingush, originally the ancient self-name of the Ingush, more precisely as the Georgians called the Ingush - “gligvi” = Khligvy (Khalkha/Khaldi) = Khalkhai. The ancient ethnonym “G1alg1a/Khalkha” has been preserved among some modern peoples and means “people”, “people”, “tribe” (Khalkha, Khalki, Khalq). The ancient names of the Ingush and their country - GIligIvis (Khligvi), GIligIveti - were preserved thanks to ancient sources, including Georgian ones. "gligvi" GiligIveti, GiligIvis, subsequently forming the term - GIalgIay-Galgai - Ingush, which is a small Ingush teip in mountainous Ingushetia, from which the self-name of the Ingush came. The term GIalgIayche itself is easily and transparently etymologized from Ingush: GIalgIay + che, where GIalgIay is the name of the people, and “che” is the inside, the inner part, the covered part, the protected part.
G1alg1a is the self-name of the Ingush, which the Alan-Ossetians preserved in the form - Kalga (Khalga-Khalgai = Chaldeans)
From well-known sources it can be judged that the homeland of the god Hal/G1al can be called Chaldean Northern Mesopotamia. The gathering of large ethnic communities with a complex social structure and statehood (tribes and peoples) already occurred under the influence of religions. (Khal/G1al. Chaldeans/Khalhai). That is, the Ingush are also from ancient Chaldea (Mesopotamia), which is fully confirmed not only by historical chronology, but also by DNA analysis, which showed the highest percentage of haplogroup J2 among the Ingush, 87%-90%.
Halakha - G1illakh - custom, tradition, law in Ingushetia and Israel (Albert Machigov drew attention to these and other similarities between the Jewish and Ingush languages, for example: “shin” - that is, “double” in Hebrew as in Ingush shi-shin.).
Also in written Georgian sources describing the events of this period, where the ancestors of the Ingush are known under the ethnonym “Caucasions” and in ancient times - under the name “Makhli”. Mahli - (Heb. painful):
1) Levite, son of Merari, brother of Mushi (int. Musa). His descendants were called the family of Mahli or the generation of Mahli (Exodus 6:19; Numbers 3:20,33; 26:58; 1Chronicles 6:19);
2) Levite, descendant of Merari, son of Mushi (1 Chronicles 23:23; 24:30) Levite is a representative of the Jewish class of priestly Levites (from the tribe of Levi).The ethnonym Mosoh in relation to this tribe is interesting because Ptahia of Regensburg, during his stay in Baghdad, saw with his own eyes the envoys of the kings of the “land of Meshech” who said that “the kings of Meshech and all their land became Jews” and that among the inhabitants of Meshech there are teachers teaching “them and their children the Torah and the Talmud of Jerusalem.” Hence the Ingush surnames Mashigovs, Mashkhoys - people from the village of Mashkhe (Mashkhe) of the Dorian society of mountainous Ingushetia, Moshkhoevs (Mashkhoevs).
The Ingush name 1ubadiy/1ibadiy is reminiscent of the Hebrew name Obadiah (the Khazar king also had the same name). The Ingush word “Yakh” is translated as essence. But as we know that from Hebrew the word “Yah” is the root of the Word “I am,” that is, the Lord. There is also an Ingush surname Yakhyaev. etc.
Read the lines - Yahweh, son of Ella\Alla. Two traditions - Yahwist and Elohistic - were now united into a single Scripture. YHWH is one of the names of the Jewish “god”.
Ingush etymology of the two-part word - Yakh-ve.
Yakh is a high measure of a person’s moral responsibility before God and society, for his own actions, Yakh is a person’s path from birth to feat, “yakh” is competitiveness in strictly following moral standards in actions and actions, striving for public recognition - this is far from a complete list of the constituent elements of this lofty word. Va - there is. Yakh joatsa sag vats - the Ingush always say, which means - a person without Yakh is not a person. Two traditions - Yahwist and Elohistic - were now united into a single Scripture. Two Traditions and Two Peoples have united into one, which primarily speaks to the awareness of their “chosenness of God” as Jews.The Ingush, according to some teptars (legends), are descendants of Judith Jews (Jews from the Middle East). There are many stories from Jordanian Ingush that the Ingush are Judiths who fled from the Middle East, where Semitic tribes still predominate today.
There is an Ingush legend about Mago (or Magal; the name is clearly Semitic), who came from the “country of Khalib”, which is also mentioned in Chechen teptars (records). The name of the country resembles the name of the city of Aleppo in Syria. The Bible mentions Caleb (Caleb) from the tribe of Judah - a participant in the exodus of Jews from Egypt, who was an active supporter and spy of Moses.Many toponyms in Ingushetia are connected with the Khazars, as they say, directly. For example, Khazar-duk (Khazar duk) “Khazar ridge” - in the south-east. There is Olkhazaran irzo (Olkhazaran irzo) “Olkhazara (l.) glade.” GIazar-Giala (Gazar-Gala) “Khazar fortress” (“Khazar fortification”), etc.
GIazar-GialiytIa (Gazar-Galiyta) “Khazar fortification” - within the boundaries of the village of GIachalka. Perhaps Ialkhan-Evl, GIazar-GIala are the oldest parts (settlements) of the village of GIachalka.
“the village of GIachalka should have arisen from five small settlements, with the Khazar fortification in the center: Barchoyn kup, Zandakoin kup, Ialkhan-Evl, Okhchoyn kup and the Khazar fortification,” - A. Suleymanov.The Khazars professed Judaism, and according to a Khazar Jew close to the Khazar king Yusuf-Joseph. According to Arab sources, after the defeat of Khazaria, the Khazars and their king renounced Judaism and converted to Islam. For example, Armenian historians (and not only) - contemporaries of the Khazars, noted that the language of the Khazars is similar to the language of the Ingush. In ancient times, the Ignush were called “Gargari”, and according to Movses Khorenatsi Mesrop Mashtots the alphabet for the Gargarian language: “Stegts nshanagirs kokordakhos aghkhazur hjakan khetsbekazunin aynorik gargaratsvots lezun” (“created writing for the wild language of the white Khazars, rich in guttural sounds [“agh” - “white” ", "khazur" - "Khazar"] similar to barbaric Gargar")
It is also interesting that the ancestor of the Khevsurs (Kevsurs, from “Kevsur”, where “kev”, “kiy” is a Khazar deity). Celebrate Saturday. In one Svan village, an ancient Torah scroll is still kept as a relic, and until the mid-twentieth century. Svan elders, making important decisions for the community, swore on this scroll. According to legend, the family of Svan princes Dadeshkeliani (Otarsha) had Kumyk (Khazar) ethnogenetic roots. According to ethnogenetic information recorded by Caucasian specialist M.M. Kovalevsky and others, the founder of this ancient Svan family, Otar Dadeshkeliani (c. 1570) “was from the Tarkov Kumyks, and his descendants seized power into their own hands and gradually subjugated the entire society of princely Svaneti along the lower and upper reaches of the Inguri River.” The center of the princely family of Dadeshkeliani was the village. Barshi and Inguri. Representatives of the clan ruled in the Western part of Svaneti in 1570–1857. To designate carcasses he uses the term “Mosoh”.
On the other hand, on the Internet there is an Ingush author Yusupov M. (“Saul”), who proves the family ties of the Ingush and Jews. The origin from the tribe of Dan is also indicated by the fact that previously one of the names of the Ingush was G1aldini.
For example, the words: Chichak, Idal, etc. resemble Ingush words.
CHICHAK (Khazar queen, in Khazar “flower”) - Chechen zezag (“flower”)
SHAT (Khazar king) - a slightly modified teip garden/sada? Ingush, roughly speaking, hard as ice
DZHEBUKAGAN - Ingush name DZHABU second part - Kagan
TUDUN (regional governors appointed by the Kagan and called upon to monitor local government and the receipt of taxes into the Kagan’s treasury) - comes from the Ingush turd - literally “father/owner of the sword.” Isn’t it from the word “Kagan”/“khakam” that the Ingush “kha’kam” comes from? used to mean “boss”?In the north of Mesopotamia, on the border of the Caucasus Mountains, Judaism, Christianity, and Islam arose. were once one religion, and moreover, it turns out that “Chaldeans / Khalkha”, according to religion, bore the name of one God - Khal, and then divided according to the names of the prophets. The Bible directly says that the ancient population of Sumer came from the Caucasus and these settlers were descendants of Noah.
“These are the tribes of the sons of Noah, according to their genealogy, among their nations. From them nations spread throughout the earth after the flood. The whole earth had one language and one dialect. Moving from the East, they found a plain in the land of Shinar and settled there” (Genesis, ch. 10.32 and ch. 11: 1–2)
The well-known researcher S.A. Dauev did not ignore the Ingush, in whose well-founded opinion the Ingush are the Khazars-Jews, and they are building the capital city named after MOSES, the city of Moagas, according to a Jewish conspiracy. At the same time, the Ingush ask (?) - they say it is not clear what the crime is, even if it is true. Moses is recognized by all world religions. Dauev warns the Russian leadership that the Ingush are carrying out an operation to restore the Jewish Khazaria, the eternal enemy of Russia... An interesting fact is that, according to the instructions of the Grozny NKVD on working with agents (1936), more than 30% of the Ingush at that time secretly professed Judaism , see (26)
The name of Molk's brother-in-law's father is interesting - MaIasha, which suggests identification with Moshe - cf. S. Dauev considers the name of the capital of Ingushetia Magas (Moagas) to be derived from the name Moses (Mousa - Musa). One Khazar king actually had this name. Many sources indicate the Khazar origin of the Ingush, and that the Alan king is at enmity with the Khazars... Kerkandaj is a Khazar name, akin to Ishak Kundadzhik... Moagas is clearly formed from Musa (Mousa) / Moses.
The highest frequency in the world of haplogroup J2 is found among the Ingush (87% - 90% of the male population) and Chechens 53%.
Haplogroup J2 is believed to have originated somewhere in the Transcaucasus or Middle East. Its current geographical distribution suggests an expansion since Neolithic times from the Fertile Crescent. This expansion is likely related to the spread of domestic cattle and goats (from c. 8000-9000 BC)
The Ingush and Ashkenazi Jews have very similar genes: 14-13-30-23-10-11-12-13.16. The same is true for the Ingush for the same gene (21). Genetics have revealed the relationship and coincidence of genes between Ingush Georgians and Jews. But according to genetic comparison, the Ingush have the purity of blood closest to the Jews.
The Ingush have more than 87% of the Semitic genotype - J2, which is from the Middle East.
The closeness of the Ingush to the Jews is also confirmed by geneticists. The Ingush have the most [Y]-chromosome in the Caucasus, which is common among Semites...Are Ingush and Chechens different peoples? Ingush (Gligva) not Vainakh
Since ancient times, there have been two completely different ethnic groups of the Chechens (Nokhchi) and the Ingush (Galgai) and two different cultures, which have generally survived to this day. Historically, the rapprochement of these two different ethnic groups occurred linguistically due to close living. The fact that the Ingush and Chechens were originally two different peoples in the distant past is indicated by quite succinct factual material from more than authoritative sources, since comparing them with each other does not find contradictions, but, on the contrary, demonstrates extremely surprising accuracy regarding numerous aspects, be it legends, dating, toponymy and other terminology. It is advisable to write about the two centers of origin of the Ingush and Chechens in order to avoid the endless dispute “about the primacy of the egg or the chicken” (a clear, unpromising example of a dispute between Russians and Ukrainians). The culmination of the international dispute was the book by the Commissioner for Human Rights in the Chechen Republic N. Nukhazhiev and his assistant Kh. Umkhaev “In Search of National Identity.”The thesis that Ingush and Chechens are different peoples justifies itself with a more in-depth study of this issue. For example, Ingush ancient legends completely ignore general history, citing specific facts indicating the divergence of history on a number of points, the reasoned component of which simply cannot be ignored by a specialist studying this issue.
Vainakhs, Veinakhs (Chechen Vainakh, Ingush Veinakh - “our people”) is a term by which in modern Caucasian studies most of the speakers of the Nakh languages are understood: Chechens (self-named Nokhchiy) and Ingush (self-named Galgai).
If you open the dictionary of the Chechen language, you can see that the word “Vainakh” consists of two parts: “vai” - ours, ours; “nah” - people, people. Thus, in literal translation we get - “our people”.
“G1alg1a” (G1alg1ai) is an ancient ethnonym of the Ingush, originally the ancient self-name of the Ingush, more precisely as the Georgians called you - “gligvi” = Khligvy (Khalkha/Khaldi) = Khalkhai
The Dzurdzuks are the ancestors of today's Chechens. The ethnonym “Dzurdzuk” should be identified with the ancestors of today’s Chechens. On all ancient maps of Georgia where both Dzurdzuki-Chechens and GIalgIay-Galgai-Ingush are indicated, Dzurdzuki are always indicated to the west of GIligIvis-GIalgIay-Galgai.Dardza Kungash is a pro-Ingush nationalist version, which is the usual adaptation of some Ingush term to “dzurdzuks”; such primitive and, as facts show, untenable “adjustments” began to be done in the 90s. In fact: the Zurdzukoy teip lives in Chechnya, in the Itumkalinsky district, south of Itumkali; the territory of Dzurdzuketia included Chechnya; The term is of Chechen origin with good reason. The version with “Zurdzuk” is more likely than with the mythical “Dardza Kungish”, which is not mentioned in the AI belonging to the non-Ingush.
There are quite a few authoritative sources indicating who, that the Ingush are not Dzurdzuki. The ancient self-name of the Ingush “gligvi” is a derivative - Galgays. And even more so, the assertion of the Ingush “historians” (who have more than once been caught in various falsifications of historical facts) that supposedly “Magas” is the capital of Ingushetia is generally ridiculous and does not withstand any criticism. This is something other than an outright theft of history from the Alan-Ossetians. Some people find it very gentle. But this is another, no less important and very interesting question...))) But let’s continue our modest research on the essence of the issue.Even in the work of Vakhushti Bagrationi “Life of Georgia” the Kist-Dzurdzuks are mentioned, where, according to the territorial location, the Kists are Ingush, and the Dzurdzuks are Chechens.
The Ingush do not lay claim to the Dzurdzuks and even the Georgians do not associate with “Dzurdzukebi”, since the Georgians call the Ingush-Galgais by their ancient self-name - Gligvi. And the Chechenchev is “dzurdzukebi.” This, as it turns out, is a very important detail in an objective study, which Ingush historians for some reason either lose sight of (keeping silent) or completely deliberately distort. Moreover, there are no mentions of pro-Ingush as such in those days, except as “gligvi” - which is a small Ingush teip in mountainous Ingushetia, from which the self-name of the Ingush came. The word “Ingush” is not in the Ingush language, there is “G1alga”. The Cossacks called these people Ingush, from the name of the first Ingush village Angusht. this word is mentioned in history only in the 18th century. this word does not have even a hundredth part of the history that belongs to the G1alg1ai people.
“G1alg1a” (G1alg1ay) is an ancient ethnonym of the Ingush, originally the ancient self-name of the Ingush, more precisely as the Georgians called you - “gligvi” = Khligvy (Khalkha/Khaldi) = Khalkhai. That is, the Ingush are also natives of ancient Chaldea (Mesopotamia), which is fully confirmed not only by historical chronology, but also by DNA analysis, which showed the highest percentage of haplogroup J2 among the Ingush, which is 87%-90% Chaldean Chaldean blood.
About Gligva. To the east of Dzurdzukia lies Gligvetia, called so or by the name Gligo (Ghligho). The Gligvskaya river, flowing from the intermountain region of Pshava and Gligva and flowing in the direction from south to north, flows into the river. On this river is Angusti, a large village. Sometimes they marry 2 - 3 wives; Women allow themselves to commit adultery during marriage, but never before marriage. They know how to erect buildings on stone and lime and build themselves houses, towers and strongholds. They are forced to obey their neighbors and pay tribute to them in order to receive food, clothing and salt from them.
M.M.Kovalevsky 1890
MUSSA ZURABOV: “New facts are being revealed about the legendary Alan history of the Ingush people.
Published by magas.su on September 30, 2012There are many known cases when people of Russian, Georgian, Armenian and other nationalities, having learned that their interlocutor was Ingush, declared: “If you knew your history, you would walk with your head held high.” The historical science that we studied at school and in higher educational institutions did not provide answers to questions related to these statements about the history of the Ingush.
The Internet and many publications of various foreign and Russian authors have helped us understand a small part of the glorious history of the Ingush people. The titanic efforts of Ossetian scientists, politicians and businessmen who published an immense amount of works on the history of the Alans deserve gratitude. In an effort to appropriate the legendary history of the Ingush people, they, without knowing it, armed us with irrefutable evidence that the Alans are Ingush.
In the summer of 2011, my nephew sent me from Moscow the book “Alans in Ancient and Medieval Written Sources” by Agusti Aleman. This book is the doctoral dissertation of the Spanish (Basque) Aleman, completed in 1997, and which contains written sources from 12 countries. In 2000, the book was published in English, and in 2003, Ossetians organized the translation and publication of the book in Russian. For the information of my compatriots, I inform you that this book can be easily and freely downloaded from the Internet. I advise you to first download and print the Chronological Table from this book. This table provides sensational information about the fate of the Alans (Ingush) from 107 BC to the 15th century AD. The book sets out facts indicating that the Alans fought throughout Europe, Transcaucasia and even North Africa. As a result of these campaigns, the Alans settled in almost all European countries. There are especially many Ingush left in Italy, France, Germany, and Spain. The book also states that the Alans and their capital Magas were conquered by the Mongols in 1239/40. Completely unexpected was the information that the Mongols had taken with them 30 thousand Alan warriors plus members of their families. This is at least 100 thousand people. The book indicates that the Alans, on behalf of the Mongols, ruled China from 1258 to 1368 (110 years).
Among my friends, I told about the sensational information I received from Agusti Aleman's book. After listening to me, one of them told the following story. Around 1980, our compatriot Polonkoev came from Syria to Checheno-Ingushetia. This is a descendant of the Ingush who were resettled in Turkey in the 19th century. From his story it followed that the construction of the mosque in Syria was carried out by the Chinese, who spoke the Weinakh language. Literally in the same years, additional information was received from another person from Syria that one of the Syrian Weinakhs specially traveled to China and met with Chinese who spoke our language. They informed him that there were six million of them in China. If we now return to the information of Agusti Aleman that 30 thousand Alans and members of their families were taken to China in the 13th century, then it becomes obvious where the Chinese who spoke the Weinakh language came from.
I may be asked the question: “On what are the assertions that Alans are Ingush based?” Acquaintance with the work of Agusti Aleman strengthened my confidence in the Ingush origin of the Alans. But for more than a year I was looking for the answer to this question and I believe that I found it on September 27, 2012 on the Internet. My next search on the Internet led me to an excellent work: “Bernard S. Bachrach, “The History of Alan in the West.” I should note that this book by an American professor was also translated into Russian by Ossetians.
Having presented a large number of facts from the military and peaceful life of the Alans in Europe and other countries, Bernard Bachrach at the end of his book gave a list of Alan geographical names in Western Europe. I provide a photocopy of some of these names from the book, which will leave no doubt that the Alans are Ingush.
8. Aleyn, also called Alancourt-aux-Boeufs (Merthe-et-Moselle): Alanum, 836; Alanum, 936; Alannum, 965; Eilein and Alleyn, 1305.
9. Aleyncourt (Eisn): Halinkurt, 1168; Elleincourt, 1174; 1189 Alleyncourt.
10. Aleyncourt (Ardennes): Aleyncourt, 1229.
11. Aleyncourt (Or): Aleincuria and Alanicuria, both 1242; Eilancourt, 1303.
12. Aleincourt (Got-Saon).
13. Aleincourt, also called Aleincourt-la-Côte (Merg-et-Moselle).
14. Aleyns (Or); Fief aux Aleyns, 1334.For those readers who do not know the Ingush language, I will explain what the word KORT means in this case. The Ingush call the top of Mount Kazbek Bashloamkort. This name consists of three words bash-loam-court. Literally translated, this means melting-mountain-head. In semantic translation, this name means the top of a melting mountain. If we now turn to the geographical names indicated in the work of Bernard Bachrach, we will find that many objects in Europe have names containing the Ingush word kort (top). I believe that here we are talking about mountains or other hills located in different countries and different cities of Europe, called Alan by the Ingush.
Let me briefly cite another piece of information from the work of Bernard Bachrach. To assess the prowess of young people, the older generation of Ingush uttered the phrase: “Govar kantiy.” Understanding why this was said, the origin of this expression was not clear. Now the history of this expression has been reliably revealed. It turns out that Govar, or rather Gohar, was the legendary leader of the Ingush. He even took part in the appointment of the Emperor of Germany. Gohar’s outstanding qualities are also evidenced by the fact that for more than 40 years, until a very old age, he remained in the fighting ranks of the Alans. Bernard Bachrach writes about him: "For 25 years Gohar and his Alans remained loyal supporters of Rome, although their Burgundian neighbors rebelled several times and were suppressed by Aetius and his Hunnic allies."
Now about one more important information. On December 13, 2011, the famous journalist Vladimir Solovyov had a radio conversation with the President of the Institute of the Middle East, Evgeniy Yanovich Satanovsky. Without comment, I quote Solovyov’s question and Satanovsky’s answer.
Soloviev: We will continue in a few minutes. I will find out from Evgeniy Yanovich and the Slavs, who are they? When did they appear? And who was here before the Slavs?
Satanovsky: Let's, in addition to a simple thing, before all the people now living on earth lived on their lands, someone lived on these territories, it always happened that way. Of course, of those people who today live on the territory of the Russian Federation, which includes a gigantic amount of land, from the Pacific Ocean to the seas of the Atlantic Ocean, from the Arctic Ocean to the border of Central Asia, perhaps the oldest autochthonous bearers of everything that exists are the Vainakhs. Not on purpose, as a compliment to Yevkurov or Kadyrov, but because, indeed, based on what archaeologists tell us, they settled in this high-mountainous corner of the Caucasus before all the others.
Those peoples, historians and political figures who manage to declare that the Ingush live on lands that once belonged to the Ossetians, Cossacks and Kabardians should learn that the Ingush for thousands of years were the masters of land and social status not only in the North Caucasus, but also in many distant countries. One of the main proofs of this is the fact that the owners of the Daryal Gate, which were of great importance for world history, were Ingush for thousands of years. To protect these gates, Ingush towers were built on a large area of the Caucasus Mountains, which was later inhabited by other peoples.
By publishing this article, I appeal to Ingush youth, especially to students of the Faculty of History of Ingush State University, with a huge request to begin large-scale research work to search for reliable historical materials about the life of the Ingush and their ancestors throughout the entire space of our planet Earth.Introduction. History and life of the Ingush people
The Ingush, who have their own name "Galgai", are the aborigines of the Caucasus, whose presence in the mountains and plains has been steadily recorded since the 1st millennium BC. This people is part of the Balkan-Caucasian family of the large Caucasian race. The common self-name “Vainakh” (in translation: “our people”), the similarity of language and customs unites him with the Chechens living nearby. The unique masterpieces of Ingush culture that have survived to this day include original folklore, the pearl of which is the heroic Nart-Orstkhoi epic of the Vainakhs, original types of tower, crypt and cultural construction, specific women's jewelry and headdresses, items of decorative and applied art containing original ornament from patterns of the Late Bronze Age. However, like the Ingush language, which has preserved echoes of ancient Urartu, belonging to the Nakh-Dagestan family of Caucasian-Iberian languages. The Ingush profess Sunni Islam, which, under the influence of Dagestan and Chechnya from the 16th to the first half of the 19th century, gradually became the dominant religion here. Mongol invasion in the XIII-XIV centuries. forced the Ingush to go to the mountains. Their return to the plain occurred after the collapse of the Golden Horde in the 15th-17th centuries. At this time, the first Ingush settlements appeared in the Tara Valley and the Kambileevka River basin, in the upper reaches and along the middle reaches of the Terek River. No later than the 17th century, the village of Angusht appeared here (now the village of Tarskoye, Prigorodny District of the Republic of North Ossetia-Asia), from which the official Russian name of the people came - Ingush. From the 16th to 17th centuries, the Caucasian isthmus became an object of strategic interests of Russia, Turkey and Iran. The Ingush sought an alliance with their northern neighbor. The first agreement with Russia was signed by them on the outskirts of the village. Angusht in 1770, the second - in 1810. Following this, numerous Cossack settlements (stanitsa) and Russian defensive fortifications appeared, which arose both on the site of Ingush villages, changing their previous names, and in strategically important areas of the North Caucasus. These include the Vladikavkaz fortress, founded in 1784. 4 km from the Ingush village of Zaurovo. All this was accompanied by the unceremonious displacement of the local population from their habitable places. The arrival in the region of General A. Ermolov, the commander-in-chief in Georgia and commander of the Separate Caucasian Corps (1816 - 1827), caused spontaneous resistance among the mountaineers, including the Ingush. The reasons for this were the construction of a system of Russian fortifications, accompanied by violence and destruction of habitat (cutting down centuries-old forests, destruction of villages, massacres, displacement of aborigines into mountain gorges, deprivation of mountaineers’ means of subsistence, etc. ). This became the reason for the start of the long-term Caucasian War (1817). The liberation struggle of the mountain peoples was carried out under the flag of Gazavat - the Muslim holy war. From 1834 to 1859 Until his capture, the rebels were led by Imam Shamil, who created a military-theocratic state - the Imamate. The final conquest of the North Caucasus by Russia in 1864 ended with the mass resettlement of highlanders, including about a third of the Ingush, to Turkey and Asia Minor to their co-religionists. Later, the Russian governors were given the task of completely liberating the North Caucasus from the indigenous population. Note that the mass eviction of mountaineers was also undertaken at the beginning and in the middle of the 20th century.
The military-strategic goals of Russia were met by the territorial redistribution that began then, which fragmented the lands with the Ingush population remaining on them. By 1870, most of the Ingush land, together with the North Ossetian territory, was included in the Vladikavkaz Okrug; from most of the current Prigorodny and Sunzhensky districts, the Sunzhensky Cossack district was created; The mountainous southern section of the Ingush territory was transferred to the Tiflis province. Later, in 1888, with the unification of the Sunzhensky district and the Ingush part of the Vladikavkaz district, the Sunzhensky department of the Terek region was formed. In 1907 a separate administrative unit was separated from it - the Nazran district. Driven to despair, the Ingush people actively supported the October Revolution of 1917 and during this period, according to the White Guard General Denikin, “turned out to be the arbiter of the destinies of the North Caucasus.” During the civil war, almost half of the Ingush villages and auls were destroyed, every fourth of their residents died. With the advent of the Bolsheviks, long-standing hopes of gaining national independence began to take concrete shape. At the Congress of the Peoples of the Terek Region on November 17, 1920. The Mountain Autonomous Soviet Socialist Republic (GASSR) was proclaimed with its capital in Vladikavkaz. Legalized by the Decree of the All-Russian Central Executive Committee of the RSFSR of January 20, 1921, it included 6 administrative districts: Balkar, Ingush, Kabardin, Karachay, Ossetian, Chechen, as well as the cities of Vladikavkaz and Grozny existing as independent administrative units. The republic soon disintegrated into a number of new territorial entities. The last to emerge before the abolition of the GASSR on July 7, 1924 were the Sunzhensky District, as well as the North Ossetian and Ingush Autonomous Regions (AO). The industrial and economic facilities of the city of Vladikavkaz, where their administrative centers were located, were distributed between them.
The repressions of the totalitarian regime, from which millions of innocent people suffered, swept through the Land of the Soviets with particular cruelty from the late 20s and 30s. During this period, the Ingush people lost their best and most active representatives, among them was the prominent statesman of that time, Idris Zyazikov. This time was characterized by the beginning of a hypocritical national policy aimed at eradicating “small” peoples, which continued until the mid-80s. The declared Ingush statehood was consistently destroyed. On June 1, 1933, the city of Ordzhonikidze (formerly Vladikavkaz) was completely transferred to the jurisdiction of the North Ossetian Autonomous Region. Six months later, on January 15, 1934, by a decision of the Presidium of the All-Russian Central Executive Committee, adopted in violation of all constitutional norms through a telephone survey. The Ingush and Chechen regions were united into the Chechen-Ingush Autonomous Okrug with its capital in Grozny, which then in 1936. was transformed into the Chechen-Ingush Autonomous Soviet Socialist Republic. The ancient Ingush culture also suffered a heavy blow. As with a number of other ethnic groups of the USSR, the national written language was transferred from traditional graphics to the Cyrillic alphabet by decision of the central authorities. The volume and level of national education gradually began to decline. Many works of national authors describing the history of the people turned out to be inaccessible, and often banned, for new generations. State militant atheism subjected people to severe persecution for their adherence to national traditions and customs, including their religious beliefs. At that time, the study and spread of Islam was strictly prohibited.
With the beginning of the Great Patriotic War of 1941-1945. the bulk of the male population of the Chechen Autonomous Soviet Socialist Republic went into the active army and fought heroically on the fronts. Four Ingush people were awarded the title of Hero of the Soviet Union and another 12 of them were nominated for this high award. After the turning point in the war, the old, Stalinist national policy reasserted itself with new repressions. Now she hid behind ridiculous accusations of aiding the enemy against innocent residents. And although there was not a single village occupied by the enemy in the Chechen Autonomous Soviet Socialist Republic, on February 23, 1944, at 5 o’clock in the morning, the forces of the NKVD and the Red Army began the total deportation of Ingush and Chechens. On this day, about 650 thousand people of both nationalities were sent to Kazakhstan, Central Asia and Siberia. Those unsuitable for transportation - frail old people, sick, disabled people, pregnant women and their relatives, residents of hard-to-reach villages were subject to destruction. This is how the inhabitants of the Ingush villages of Targim, Guli and Tsori of the Prigorodny district were burned alive! All property of former residents of the republic and means of production were confiscated or destroyed. By Decree of the PVS of March 7, 1944. The Chi ASSR was liquidated, and its territory was distributed between the newly formed Grozny region, the Georgian SSR, the North Ossetian Autonomous Okrug and the Dagestan Autonomous Soviet Socialist Republic. By all means, traces of the deported people living here were erased: any mention of them was removed from literature, from history, cemeteries were leveled, grave monuments were used for construction, and the most valuable books and manuscripts were mercilessly burned. Hundreds of thousands of citizens received the stigma of “traitor to the motherland.” Among them were front-line soldiers, partly recalled from the battlefields, partly returning to their exiled families after the end of the war. According to rough estimates, this monstrous action cost the lives of every second of the 90 thousand deported Ingush. The totalitarian regime doomed the survivors to a powerless existence in difficult conditions of exile, restricting them in movement, education, employment, and observance of their national and religious traditions. Thus, the progressive development of the ethnic group was slowed down for many years, depriving at least an entire generation of intelligentsia and specialists in various fields of knowledge. The 20th Congress of the CPSU exposed Stalin's personality cult. After it, the Decree of the PVS of the USSR dated July 16, 1956 was issued. "On lifting restrictions on special resettlement of Chechens, Ingush, Karachais and members of their families evicted during the Great Patriotic War." This was the beginning of the spontaneous unauthorized return of deportees to their homeland, which took place in the most difficult conditions for the people. After all, this, like all subsequent legislative acts until November 1989, did not remove unfair charges from the people and did not provide for either compensation for damage or return to their previous place of residence. The Presidium of the CPSU Central Committee On December 22, 1956, a note was received signed by major party leaders A. Mikoyan, K. Voroshilov, G. Malenkov, L. Brezhnev and N. Belyaev. It said that more than 11 thousand deportees returned without permission to the former Chechen Autonomous Soviet Socialist Republic. The suburban area by that time was inhabited by 33 thousand inhabitants, incl. 23.5 thousand Ossetians. The consequence of this note was the Decree of the Presidium of the Supreme Soviet of the USSR "On the restoration of the Chechen-Ingush Autonomous Soviet Socialist Republic as part of the RSFSR (January 9, 1957) and the Decree of the Presidium of the Supreme Soviet of the RSFSR "On the restoration of the Chechen-Ingush Autonomous Soviet Socialist Republic and the abolition of the Grozny region" (February 9, 1957). However, the leadership of the North Ossetian Autonomous Region opposed the return of the Prigorodny and part of the Malgobek districts to the restored Chi Autonomous Soviet Socialist Republic, promising to create all conditions for the Ingush who lived in these areas before the deportation. At his insistence, a decision was made not to include these areas in the reconstructed CHI ASSR, and, as compensation, to annex to the latter the near-tererechny districts of the Grozny region - Naursky, Shelkovsky and Kargalinsky. Also, apparently, it was no coincidence that the narrow part of the Malgobek region, which connected the republic with Kabardino-Balkaria, related in faith and similar in fate, was not returned However, for Ingush returning from exile to their homeland in North Ossetia, decisions of local and union authorities created various types of residence bans, preventing, first of all, their registration. And yet, despite the humiliation and lack of rights, tens of thousands of Ingush settled on the land of their ancestors. For these reasons, many of the Ingush were not registered at their place of permanent residence (not registered). Paradoxically, citizens of Ingush nationality, who have lived there for decades, have never been registered in local government bodies and today are not formally North Ossetian residents with all the ensuing consequences.
Demands for the restoration of the rights of the Ingush people began to appear openly in the forms of rallies and public congresses from the beginning of the 70s. They, first of all, concerned the return of the former statehood and ethnic territories. The actions that were serious at that time had a wide resonance: the letter of the old communists to the CPSU Central Committee “On the fate of the Ingush people” (1972), as well as the mass rally on January 16-18, 1973 in Grozny. These ideas everywhere met with the active support of the overwhelming majority of the Ingush. In the North Ossetian Autonomous Soviet Socialist Republic they were opposed by a sharply negative reaction from the Ossetian leadership, fueling anti-Ingush sentiments. In 1981, provocative hysteria swept there, accompanied by calls for reprisals against the Ingush, which ended relatively calmly. Over the years, the intensity of interethnic confrontation increased, although there were often manifestations of good relationships, as evidenced by the large number of mixed Ossetian-Ingush marriages. The mid-80s in the USSR was marked by the beginning of the era of democratic transformations. With the adoption by the Congress of People's Deputies of the USSR on November 14, 1989, of the declaration “On recognizing as illegal and criminal all acts against peoples subjected to forced relocation and ensuring their rights,” and especially after the release of the RSFSR Law “On the Rehabilitation of Repressed Peoples” on April 26, 1991 ", which removed all charges from the undeservedly affected peoples, the prospect of a speedy restoration of historical justice was clearly outlined for the Ingush people. However, gradually relations between the Ingush and Ossetian populations in the Northern Autonomous Soviet Socialist Republic are becoming increasingly tense. After a clash over a vegetable garden provoked on April 19, 1991 in the village of Kurtat, the leadership of North Ossetia demanded the introduction of a state of emergency in Vladikavkaz and the Prigorodny region. This act was ineffective, since it was aimed mainly at pacifying the Ingush. Undoubtedly, he became one of the detonators of the Ossetian-Ingush conflict of 1992 (see below).
The Republic of Ingushetia (RI) appeared on the map of Russia after June 4, 1992. with the adoption by the Supreme Council of the Russian Federation of the Law "On the formation of the Ingush Republic as part of the Russian Federation", which was approved by the VII Congress of People's Deputies of the Russian Federation. The Ingush people finally received their long-awaited statehood. At the same time, the borders of Ingushetia with the Chechen Republic and North Ossetia were not defined. In May 1993 a declaration was issued by the Extraordinary Congress of the Peoples of Ingushetia “On the state sovereignty of the Ingush Republic”, and on February 27, 1994, a popular referendum of Ingushetia “On the state sovereignty of the Ingush Republic” was issued, and on February 27, 1994. The Constitution of the Republic was approved by a popular referendum, the powers of the President and Vice-President were confirmed, the President and Vice-President were elected, and the People's Assembly was elected. Later, state symbols were approved - the Coat of Arms, the Anthem and the Flag. The Republic of Ingushetia is located on a hill in the northern part of the Greater Caucasus. Its administrative center is the city of Nazran, near which construction of the capital, the city of Magas, began. The western border of Ingushetia with the Republic of North Ossetia-Alania, as well as its eastern borders with the Chechen Republic, are not precisely defined. Approximately the entire area of RI is 2682 sq. km. The main rivers are Terek, Assa, Sunzha. The main land transport routes are the Rostov-Baku highway and the Georgian Military Road. Air connections are provided by the airport in Sleptsovsk. The head of the republic is the President, the highest body of legislative power is the unicameral parliament (People's Assembly) of 27 deputies, the highest body of executive power is the Government of the Republic of Ingushetia. At the beginning of 1995, the population was 279.6 thousand people, of which 82.9 thousand were urban residents, 196.7 thousand were rural residents. . According to the results of a partial census on August 20, 1992, the ethnic composition of the republic was as follows: Ingush - 85.9%, Russians - 7.5%, Chechens - 4.9%, others - 1.6%. In 1995, the natural increase in the population of Ingushetia was 1.81%, the negative balance of population migration was equal to 0.09% of the total population due to residents of non-Ingush nationality with an average migration level of 1407 people. A significant proportion of those living in the republic are forced migrants from North Ossetia and the Chechen Republic. The cost of living changed from 154.8 to 269.8 thousand rubles. Medical services to the population are provided by 9 hospitals, 5 dispensaries, 19 outpatient clinics, 50 first-aid posts, the capacity of which is clearly insufficient. Compared to neighboring regions, the situation of residents of the Republic of Ingushetia in 1995 was seems to be the most unfavorable (see table).
Indicators Ingushetia North Ossetia Dagestan Kab.-Balkaria Population density, people/sq.km. 81,2 38,5 62,4 Cash income per 1 resident per month, thousand rubles. 144,3 344,6 232,7 300,4 Cash expenses per 1 resident per month, thousand rubles. 78,8 182,1 81,6 186,4 Life expectancy, years 59,1 70,7 72,8 70,7 The economy of the republic, like other regions of the Russian Federation, is suffering from a lack of financial resources. Planned federal funding is received incompletely, with a delay of six months or more, while the state budget debt is measured in tens or even hundreds of billions of rubles. There is practically no compensation for the damage caused to the Ingush people by the deportation of 1944. and recent conflicts. However, in 1995 There has been an upward trend in almost all sectors of the national economy. The first in Russia Economic Favored Zone "INGUSHETIA", which has been in existence for two years, registration and tax funds from which are transferred as a budget loan for the development of the republic, provides an additional influx of resources, incl. for the construction of new facilities. The establishment of the Republic contributed to the active revival of science, culture and education. Thanks to the efforts of enthusiasts, drama and puppet theater groups, dance and folklore ensembles, a philharmonic society, libraries, local history, architectural, historical and art museums began to operate practically from scratch, and national decorative art began to rise. Construction of the Educational Arts Center has begun. The Ingush Research Institute and Ingush State University are expanding their activities. In the 1995-96 academic year, over 1,000 people studied in 12 specialties in a vocational lyceum and two vocational schools. The first students of the Mountain Cadet Corps and the school-lyceum were accepted into their walls. Significant changes are taking place in social life. At the beginning of June 1996 72 public and religious organizations are registered in Ingushetia. Local Muslim and Orthodox religious communities, associations of women, veterans, internally displaced persons and other segments of the population, as well as branches of all-Russian organizations and political parties, are active here.
Along with the positive factors outlined, the formation of the Republic of Ingushetia sharply intensified the Ossetian-Ingush confrontation.
The Ossetian-Ingush conflict intensified with the formation of the Republic of Ingushetia. An entity has emerged that has a legitimate claim to the Prigorodny and part of the Malgobek regions of North Ossetia, and most importantly, unlike the Chechen-China Autonomous Soviet Socialist Republic, is keenly interested in them. In addition to restoring historical justice, these territories would increase the area of the young republic by a third, and its flat part would almost double. It was the land that became the main reason for the violent confrontation. In addition, the statements of individual leaders of the Republic of Ingushetia sometimes lacked restraint. Its unformed bodies sometimes made decisions that went beyond their competence. The Ossetian side was in no hurry to implement the decisions of the federal bodies of the Russian Federation on the implementation of the above-mentioned legislative acts on territorial rehabilitation and made its own decisions that contradicted the higher ones, reinforcing them with organized mass protests of the population, the creation of large armed formations, incl. illegal: national guard and militia. This situation was manifested in the form of numerous facts of accumulation of weapons, in the frequency of appearance of various kinds of provocative statements and statements, a clear surge in crime on ethnic grounds, etc. The federal authorities did not properly respond to the fanning of chauvinistic passions in the region, despite media reports in 1990-92. and an ongoing state of emergency. Gradually, the center abandoned its previous plans, and from the second half of 1992, the decision on territorial rehabilitation began to be gradually postponed until better times. A conflict was brewing. The reason for its beginning presented itself on October 24, 1992. after the adoption of an ill-conceived decision by the joint session of the Nazran, Sunzha, Malgobek district councils of the Republic of Ingushetia and the deputy group of the Prigorodny district of the SO on the creation of self-defense units in the Ingush villages of the Prigorodny district. It was clearly illegal, although the lack of reaction from the North Ossetian authorities to the increasing incidence of attacks on the Ingush required urgent measures to be taken. The sharp ultimatum of the Supreme Council of the SO that was heard in response did not allow any negotiations. The RF PVS proposals of October 26 regarding a peaceful resolution of controversial issues hung in the air. Already on October 30, the Ossetian-Ingush conflict entered a decisive phase. On this day, active armed actions began with the shelling of the Ingush villages of Kambileevskoye and Oktyabrskoye. Telephone communications in the conflict zone were interrupted. In Vladikavkaz, important objects were covered with sandbags, and some archives were hastily destroyed. Then shots were fired in the village. Dachnoye, where local Ingush self-defense units were confronted by armored vehicles of the National Guard SO, local police and Ossetian residents. To the rescue of relatives from Nazran (RI) in the village. Chermen, in cars partially protected by metal sheets, was rushed by an armed crowd, presented by the Ossetian media as a tank column. The Russian military command failed to assess the situation in time and take decisive steps to stop the unrest. Moreover, the army distributed 642 military weapons to the Ossetian population, and also reinforced the North Ossetian forces with 57 Russian tanks. November 1 at 5:40 a.m. Massive artillery shelling began on a number of Ingush villages in the Prigorodny district. According to unrefuted data, during the tragic days, spontaneously organized and scattered groups of Ingush, up to several dozen people each, armed with small arms, were opposed by a well-prepared North Ossetian army group, which included many refugees from South Ossetia - citizens of the Republic of Georgia. It included the IR armored brigade, the Ossetian guard, riot police of the Ministry of Internal Affairs of the SO, people's militia, and 2 Cossack regiments. The actions of the Ossetian forces were carried out under the actual cover of federal formations: the Don division, 2 military schools, the garrison of Vladikavkaz, 2 regiments of the Pskov airborne division, special forces. Based on the size of the tragedy that occurred, there can be no talk about the peacekeeping nature of this military operation. There is a version that the actions of the military were intended to drag the Chechens into this conflict, which is confirmed by the fact that on November 10, a sudden rush of airborne units, accompanied by heavy tanks and armored vehicles, from the hot zone through Ingushetia to the borders of Chechnya. During the period of dramatic events that lasted until November 5, 583 deaths (350 Ingush and 192 Ossetians) and about a thousand wounded were registered. There is still no information about the 181 Ingush missing. In the villages of the Prigorodny district, the number of destroyed Ingush houses was more than 3 times higher than the number of Ossetian ones. As a result of what happened, according to the President of the Russian Federation B.N. Yeltsin, “ethnic cleansing”, almost the entire Ingush population of S. Ossetia (60-70 thousand people) was forced to leave their homes and flee to other regions. The composition of victims and destruction, numerous testimony of witnesses, photo and film documents, and other evidence paint a picture of sophisticated mockery, barbaric extermination of defenseless children, old people, women, looting and destruction of their property, convincingly indicate that these actions can be qualified as genocide in relation to to the Ingush population. No serious examination of the victims of the conflict was carried out. The events of the autumn of 1992 are carefully hushed up. The materials of judicial investigations have not yet been made public, and there is no official information relating to that period. In order to normalize the situation in the conflict zone, already on November 2, 1992, by Decree of the President of the Russian Federation, a state of emergency was introduced and a Provisional Administration (VA) was appointed, based in Vladikavkaz. The failure of attempts to restore peace required the adoption of a presidential decree in February 1995, lifting the state of emergency and, instead of the VA, creating a Provisional State Committee (SSC) with significantly greater powers. However, this step did not produce any tangible results - the conflict is still smoldering. (In August 1996, the Supreme State Command was abolished with the adoption of a new structure of the Government of the Russian Federation - Author's note). Between 1993 and 1994 many serious crimes were committed, incl. remaining undisclosed since August 13, 1993 murder of the Head of the Provisional Administration Viktor Polyanichko. Once again the authorities demonstrated their helplessness in Vladikavkaz on May 19, 1994. Then, during a stop, extremists captured six Ingush sitting in a car. Accompanied by the adviser to the Head of the Army, Colonel Yu.P. Gorev, they were traveling to receive medical care from the village. Kartsa Prigorodny district of RNO-A. The fate of these people, among whom were a World War II veteran and a minor girl, has not yet been clarified.
The Chechen tragedy began on December 11, 1994. with the entry of federal troops into the territory of the Chechen Republic of Ichkeria. At the same time, considerable casualties accompanied the movement of the main group of troops from S. Ossetia through Ingushetia, against which the local population actively protested. Heavy armored vehicles, which turned away the fertile layer of fields along the route of their route, caused damage to the agriculture of the republic. An incident that occurred on December 14, 1994 can be called an act of vandalism. in the village Plievo, Nazran district. The military personnel, driving armored vehicles at night into the territory of the cemetery where one of the first heroes of Russia S.S. Oskanov was buried, destroyed the fences and mutilated the graves. In addition, they blasphemously desecrated the house of worship located there, breaking out windows and doors, destroying furniture, tearing up prayer rugs, and turning the room itself into a toilet. The full-scale hostilities that soon unfolded, directly at the borders of Ingushetia, caused more powerful flows of forced migrants than in 1992 and an avalanche of illegal actions on the part of federal troops. There is no doubt that the Chechen war in the fate of the Ingush people was another major blow, the scale of which remains to be seen. In addition to the enormous loss of life, in this republic museums, archives and libraries that housed the bulk of historical relics and cultural values of the Ingush ethnic group were razed to the ground and looted. A significant proportion of the Chechen forced migrants are Ingush, many of whom ended up there after the conflict in S. Ossetia.
G.A.Iskandyarov, Foundation for the Development of Muslim Peoples, Moscow, e-mail: [email protected]
At all kinds of historical forums in which I have taken part, I am often asked: why did the Ingush convert to Islam 150 years ago? Overnight, the entire Ingush people completely, as a single organism, moved from one religion to another. What contributed to this? I thought about this question, and I must say, the answer did not come to me right away.
The Ingush practiced Christianity with elements of paganism for at least 1,000 years. The earliest Christian temple on the territory of modern Russia stands in the mountains of Ingushetia - this is the Thaba-Erda temple, one of the translations of which is “this is our faith”, another is “two thousand saints”. Dated 830. In addition to it, there are several other temples that are well preserved.
Also, very noteworthy in this context is the fact that the Ingush defeated Imam Shamil three times at the peak of the power of his Imamate state. Shamil tried to forcefully impose the Muslim religion on the Ingush. Long before this, the Arabs were defeated and went to war against Ingushetia, including for missionary purposes. Even earlier, there were fierce battles with the Muslim Mongol-Tatar hordes, as a result of which the ancestors of the Ingush suffered a crushing defeat. But in their attempts to force the Ingush to accept Islam, the Mongols suffered a crushing defeat - the Ingush fought to the death. The cities were destroyed, and the remnants of the people took refuge in the mountains.And so, after such an uncompromising, glorious, warlike centuries-old history, having been in Christianity for 1000 years, having such traditions of faith and defending their faith from invaders, the Ingush in the 1850s massively converted to Islam voluntarily. From the outside it looks like a paradox. But only from the outside.
From time immemorial, the Ingush people have been a free, freedom-loving people, a society of free people; the only people in the Caucasus that did not have princes. There were no slaves. Although the concepts of princes (alliy) and slaves (ley) exist in the Ingush language. But they rather denoted the spiritual state of a person. There were famous families, but all of them stood out from the crowd by civic merit or military valor. No other rights were enjoyed than the respect acquired solely by the intelligence and personal merits of each member.
In the West, Ingushetia is called one of the most ancient democracies in the world; it would be more accurate to say a military democracy. This form of socio-political structure persisted until the 20s. XX century. Some elements of this device have survived to this day.And they wanted to force such people to accept a new religion. Even with the best intentions. Free people are organically incapable of accepting anything by force. Any attempts to force the Ingush to accept Islam were doomed to fiasco. This is the first result of my thoughts.
The second point, and no less important, is missionary activity and the personality of the preacher Kunta-Hadzhi Kishieva, who would later become the spiritual mentor of the Ingush (Ustaz) and revered by the Ingush as a saint. In the 1850s. he and his murids launched missionary activities in Ingushetia. It started like this. Rumors spread among the people that after three defeats in a row, Imam Shamil did not calm down and was going to campaign against Ingushetia for the fourth time. At the meeting of Dovtbiy (all armed forces of the people), it was decided to send selected soldiers (“Black Regiment”) to the border so that they could meet the uninvited guests with dignity. This regiment was known for being particularly savage against Shamil’s troops in previous campaigns.
Having gone to the border territory, where today is the village of GIazhar-Yurt (Nesterovskoye), the soldiers took up positions. Their amazement was enormous when an old man appeared on the horizon with a staff in his hands, surrounded by several people. It was Ustaz Kunta-Hadji. He made a huge impression on people. He was accepted and listened to. Thus, Islam was established in Ingushetia by the power of the word.And the third, very important point. Islam is a religion that is largely based on Christianity. The youngest religion of all the world. Islam, having absorbed all the best from Christianity and adding something new, was seen by people as purified Christianity. This predetermined success.
Islam in Ingushetia
The first steps of Arab-Muslim culture in Ingushetia, and then its powerful and deep penetration into all layers of society - an important, uneven, contradictory process that lasted for centuries.
The process and reason for the adoption of Islam today have not been sufficiently studied for a variety of reasons, including the lack of documents, despite its extreme relevance and the great role of Islam in all spheres of life of the Ingush. The process of Islamization of the small territory of the Central Caucasus dragged on; it went through several stages over the course of many centuries. The long path of Islam in Ingushetia is the result of a confluence of many circumstances in the struggle of the local population against attempts to establish dominance and impose a new religion instead of the pagan ideas that have taken root here, as well as Christianity.
A new monotheistic religion with a unique system of ethical and legal ideas and religious and political institutions, which originated in Arabia, began to spread during the Arab conquests in the Vll - X centuries.
The ancestors of the Ingush encountered Islam for the first time in the Vll - lX centuries. during the Arab-Khazar wars for possession of the Caucasus.
Sources note campaigns against the Alans in 723; along with military operations, the Islamization of the conquered territories took place. The names of some famous Arab political and religious figures are known; these are Abdul Malik, Abu Muslim, who contributed to the initial penetration of Islam into the Eastern Caucasus. For example, in the Ingush village of Erzi, a bronze figurine of an eagle was found, on the neck of which there is an Arabic Kufic inscription about the construction or construction of a mosque.
The short stay of the Arabs in the North Caucasus, frequent unrest in Transcaucasia, and the general weakening of Arab influence led to the fact that the spread of Islam in the mountains was somewhat delayed. The subsequent strengthening of Christian states (Georgia) and their increased influence on the highlanders again led to the weakening of Islam among them and the strengthening of the role of Christianity and paganism.
The Turkic element also played a significant role in the Islamization of Ingushetia. The outstanding orientalist V.V. Bartold noted that: “the victory of the Turkic element was accompanied by the victory of Islam and Muslim culture.” The presence of Kipchaks and Seljuks in the region is noted, who more and more persistently pursued the ideas of Islam.
In the XIII century. The Mongols invaded the territory of the North Caucasus and destroyed Alania, where Christianity was present along with paganism.
Under the Mongols, the Turkic element strengthened even more, since it constituted a significant part of the Mongol army. Under Gozan Khan, the Khulagid state and the Golden Horde accepted Islam and tried to spread it among the conquered peoples. Under Khan Berke, the process of Islamization among the ruling elite in the Golden Horde played an important role. There were up to 13 mosques in the capital of the Golden Horde. As is known, the Golden Horde khans, in search of ways to strengthen trade and political ties with the countries of the Middle East, began to attach great importance to the Eastern Caucasus. In this policy, the religious factor played a large role. In this regard, Khan Berke and his followers actively supported Muslim elements throughout the territory of the Golden Horde, including in Ingushetia. All the lowland lands of the Ingush were under the rule of the Mongols. In Ingushetia, a monument of the Golden Horde type “Boarg1a kash” (early 15th century) with an Arabic inscription has still been preserved. The Mongol khans fought here against manifestations of paganism. However, in the highlands of the region, pagan beliefs remained very tenacious.
At the end of the 15th century, the North Caucasus was invaded by Timur, who set as his goal to make the inhabitants of this region Muslims. Timur also pursued this course towards Islam in Ingushetia, but the conqueror’s slogan “always fight the enemies of the faith and hold the sword to establish Islam” did not work among the Ingush.
Academician G. Dzhanashvili expressed his opinion about the spread of Islam among the Ingush under Timur. “He initially writes that the Kists, Gligvas and Dzurdzuks were Christians before the invasion of Tamerlane, who, having conquered the country, either by flattery or threats, seduced it into Mohammedanism and appointed mullahs.” The researcher believes that for some time the conqueror persuaded the ancestors of the Ingush to Islam.
As V.V. Bartold wrote, “for Timur, religion was more a weapon for achieving political goals than the reason that determined his actions; he patronized lawyers, talked with them as equals, and treated the descendants of the prophet with special respect.”
Y.I. Lavrov writes; “that there can be no talk of conquest, since the conqueror did not secure the North Caucasus for himself, but limited himself to ruin, after which he left its borders.” Another attempt to Islamize the Ingush, undertaken by Timur, ended unsuccessfully.
Then pagan beliefs persisted for a long time on the territory of Ingushetia.
It should be noted that already from the XVll - XVlll centuries. Islam began to penetrate into Ingushetia from all sides, both from Kabarda and from Dagestan and Chechnya.
The first information that there are Muslims among the Ingush dates back to the end of the 15th century. Vakhushti Bagrationi reports that the residents of Angusht profess Sunni Islam. In all likelihood, Islam penetrated here from Kabarda. But this fact does not prove that Islam was widespread throughout the entire territory of Ingushetia, since it is known that even at the beginning of the 19th century. The flat Ingush, along with the rudiments of Islam, also revered their ancient pagan “idol Galyerda.” Here we must take into account that Angusht during this period was in slightly different socio-economic conditions, if Islam could already have arisen there. Historian M.M. Bazorkin believes that this happened not without the influence of the Kabardians being forced out from there. From them, only the Ingush could convert to Islam so early and become Sunni Mohammedans.
The Muslim faith began to penetrate into Ingushetia most intensively, starting from the 15th century, already from Chechnya. At this time, Russia is trying to draw the Caucasus into its orbit of influence, Cossack villages are being built, and the number of trading towns is growing. Consequently, natural opposition arises. The preaching of Islam is intensifying under Sheikh Mansur (Ushurma). If at the beginning of his activity he took the position of renouncing worldly affairs and serving God, then with the strengthening of Russia’s colonial policy he switches to the path of struggle for the independence of the mountain peoples. One of the goals of his movement was to convert the Ingush to Islam. After the active propaganda of Islam, there were few Ingush who accepted the new faith. But gradually, with its penetration, pagan beliefs change somewhat. Arabic writing and chronology begin to spread. Muslims count dates from 622 AD - the year called “Hijra“
Pallas speaks about the attraction of the Ingush to Islam in 1793. We learn about the massive open transition of flat Ingush to Islam from the report (1809) of Ivelich (commandant of Vladikavkaz) general. Tormasov, which says; “Now they are converting the entire Ingush people to the Basurman faith with circumcision, who, out of their madness, out of coercion, are now accepting mullahs and pleasing the Chechens, and they began to build mosques near the river. Sunzhi." Russian authorities wanted to stop the process of Islamization
Ingush, this is clearly shown in the treaty of 1810, but it gives the opposite result.
Another attempt to widely spread Islam among the Ingush is made by Shamil and his naibs. But the Ingush did not accept everything that was imposed on them by force.
Successive external factors (Arabs, Mongols, Timur, Kabardians, Mansur, Shamil, etc.) created a continuous pressure of the Muslim wave. The ancestors of the Ingush resisted long and stubbornly. The resistance of the inhabitants of the mountainous part was the strongest and longest lasting. Paganism stubbornly defended its positions here. For example, back in 1873, Bazorkin in his work describes as an eyewitness the celebration in honor of the pagan god Myatseli. In 1898, the Tkhaba-Erdy temple was revered as a shrine. At the end of the 11th century, a holiday was held in honor of the goddess Tusholi. All this suggests that during this period the Ingush were characterized by religious syncretism, when pagan, Christian and Muslim views coexisted in the Ingush environment.
The mass conversion of Ingush to Islam began in the second half of the 19th century.
And only with the appearance on the political arena of Kunta-Khadzhi Kishiev and his propaganda of Islam among the Ingush, the process of their Islamization was completed.
Kunta-Khadzhi, son of Kishi, from the village. Iliskhan-Yurt preached Islam among the Chechens and Ingush in the form of the Kadyri tariqa of Sufism. Later, the Nakashbandiya tariqa spread to Ingushetia.
Kunta-Hadji did with his word and his traveling staff what Shamil could not do with his sword.
The last to convert to Islam were the inhabitants of the Ingush village. Gvileti (gelatkhoi) in 1861, located on the Georgian Military Road. Some Ingush (especially in the mountains) continued to worship their pagan gods for a long time.
In 1864, Kunta-Khadzhi was arrested and exiled to the Novgorod province. His teaching was banned, but the murid movement, which had gone underground, was expanding more and more. In the early 80s. New Murid communities are formed, spinning off from the Kuntahajin community.
Two Sufi movements, Kadaria and Nakashbandiya, still exist in Ingushetia. They are represented by numerous virds (religious brotherhoods). The followers of Kunta-Khadzhi in Ingushetia were Batal-Khadzhi Belkhoroev, Khusein-Khadzhi Gardanov, Gairbek-Khadzhi Evloev. The first two have their own followers among the Ingush, i.e. murids. They were the founders of their own virds in Ingushetia. Gairbek-Hadzhi Evloev did not have his own murids, but in the village of Nasyr-Kort his commandments are still revered. All these religious figures are declared saints, as are many others. All of them are included in the Qadariya tariqa. There are many virds in Ingushetia that are included in the Nakashbandiya tariqa: the vird of Novr-Haji from Naur, Isaac Mulla Chapanov from Achaluki, Denis Arsanov and Bagaudin Arsanov from Shalazhi, Apti, etc.
Today, 20 religious associations that have the status of a legal entity operate in the republic, of which 17 organizations are Muslim, 3 are Christian organizations of the Russian Orthodox Church.
The absence of tensions on confessional grounds has a positive significance for maintaining stability and peace in Ingushetia. It is safe to say that today interfaith problems do not exist in Ingushetia. At least there are no registered crimes on religious grounds. Temples of different faiths coexist peacefully in the republic.
There are three religious and educational institutions, two madrasahs and an Islamic Institute in Ingushetia. Since 1999, schools in the republic have taught the course “Fundamentals of Religion” for students in grades 5-10, which includes the history of religion, moral education, and helps combat drug addiction, alcoholism, and smoking. Under the administration of the Spiritual Center of Muslims of the Republic of Ingushetia, the newspaper “The Shining Path” is published. The head of the Spiritual Administration of Muslims of the Republic, I.B. Khamkhoev, is a member of the Public Council under the President of the Republic of Ingushetia.
Our customs and norms of Islam do not contradict each other, and therefore Islam organically entered the Ingush environment.
Such was the complex and thorny path of the penetration and consolidation of Islam in Ingushetia.
Dolgieva M.B.
