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The article is devoted to the study of countering international extremist activity features, including the intensifying corresponding Internet threats. The author notes that in modern conditions, threats of extremism require an integrated approach at the national and international levels, more effective mobilization of state and interstate forces and resources (financial, information, etc.), including acts of blocking relevant contacts and illegal virtual resources. The article contains statistical data showing an increase in extremist threats, including the youth environment, and, accordingly, the need to intensify and expand measures to counter such negative phenomena.

Today, on the one hand, the youth of our country is determined by the fact that their life coincides with the globalization, rapid information, modernization processes, and the ongoing radical reforms, on the other, on the principles of socio-economic, political, legal and democratic development. This, in turn, leads us to believe in the youth movement, the position and responsibility of the state and society in the implementation of the prospects of building a democratic, free and prosperous homeland, free and prosperous life.

This dissertation introduces and analyzes "piety stories," the stories that Muslim Tatar women in Tatarstan, Russia, share about their paths to becoming observant Muslims. It examines the ways women use these stories to create and represent moral worlds that diverge from those of the mostly secular, historically Christian, society that surrounds them. This study is based on ethnographic research and recordings of stories in Tatarstan's capital city of Kazan and its suburbs over a total period of thirteen months (from 2006 through 2010). While outsiders often see Islam as oppressing women, these women experience Muslim piety as a source of agency and a resource for personal and social transformation in post-Soviet Russia. Piety stories allow Muslim Tatar women to (re)experience their commitment to Islam at the discursive level and to invite others to step onto a path to Muslim piety, thus serving as a form of da'wah, a Muslim's moral duty to invite others to Islam. Through these stories, women perform identities, negotiate group memberships, and contribute to building both local and global Muslim communities. Piety stories serve as a window onto the personal politics of the post-Soviet Muslim revival. Older women, for example, use stories to create coherent narratives of their piety, despite their relative lack of religious practice during the state-endorsed atheism of the Soviet period. Expressions of gender are also intertwined with this political and economic history. Both Soviet policies and the immediate post-Soviet economic collapse required women to work outside the home in addition to caring for their families, and many Muslim Tatar women find the clear delineation of traditional gender roles and rights in Islam liberating. In global and local contexts where Muslim piety is often conflated with political Islam and terrorism, women use piety stories to deal with stereotypical perceptions of Muslims by showing their religious identities and the forms of Islam they practice to be moral. Ultimately, practicing Muslim Tatar women use piety stories as one way--a discursive one--to challenge, re-produce, or legitimize their understanding of Islam and what it means to be a practicing Muslim Tatar woman in Russia today.

Die gegenwärtige wirtschaftliche Lage Tadschikistans ist durch eine große Zahl ungelöster Probleme, starke Disproportionen, technische Rückständigkeit der Produktion und ein niedriges Lebensniveau der Bevölkerung geprägt. Die Kader in der Staatsverwaltung und in der Produktion verfügen nur über eine geringe allgemeine und spezialisierte Ausbildung. Diese Faktoren haben den Verlauf der Wirtschaftsreformen in Tadschikistan negativ beeinflußt. Nach Meinung der Autorin könnten die Bodenschätze des Landes jedoch durchaus von großem Interesse für ausländische Investoren sein und ein wichtiges Moment im Stabilisierungsprozeß der tadschikischen Wirtschaft bilden. (BIOst-Mrk)

The article based on analyzing the efficiency of interactive technologies as a means to improve the quality of the educational process. As we know, today the use of interactive methods in the learning process is widely introduced. This requires the humanization, democratization, and liberalization of the learning process. In short, the center of the learning process should be the learner's personality and needs. The learning process needs to be focused on needs of learners. Personalized education serves as a driving force for the organization of student learning activities that fulfill their interests, needs, and wishes. Interactive methods aim to achieve high results in a short period of time, without exerting considerable and physical effort. Teaching theoretical knowledge to the learner, acquiring skills and competencies in specific activities, developing moral qualities, and controlling and evaluating the student's knowledge requires a great deal of skill and agility. The learner will be given the opportunity to engage in creative thinking through search, finding, and processing of textbooks, information resource centers, the Internet, various other sources, without the knowledge being readily available. It gives the teacher and the student a constant creative search, continuous development and self-improvement.