Culturally, Indonesian society is indeed very thick with patriarchal customs. Patriarchy is a concept used in the social sciences, especially in Anthropology. The concept of patriarchy and violence against women is the main discussion in this paper. Patriarchal culture has for generations shaped differences in behavior, status and authority between men and women, the distribution of male power has advantages over women in one or more aspects, such as the determination of lineage (exclusive patrilineal descent and carrying a last name), rights of firstborn children, personal autonomy in social relations, and participation in public and political status. Men monopolize all roles. The unequal relationship often creates conflicts within the community, especially conflicts within the household that lead to acts of violence against women.
An analysis of the documentary sources, including of the information gleaned by a joint investigatory team of the Russian Federation Prosecutor General's Office, shows that based on the entities involved and the main determinant, the October-November 1992 conflict cannot be called ethnic, but must be defined as ethnic cleansing sanctioned by the state. The Russian government bodies, as one of the parties concerned, were not objective peacekeepers and mediators in the so-called Ossetian-Ingush conflict, which is proven by the 20-year settlement experience predominated by coercion. The only legal and moral way to restore order in the region is to ensure immediate and unconditional execution of the Federal Law on Rehabilitation of the Repressed Peoples.
The author tries to reveal the meaning of Russia's Islamic policies in the Northern Caucasus by looking back at imperial and Soviet times. His diachronic comparative analysis brought to light clear parallels created by the inner continuity of the aims and close ideological kinship of the twists and turns in its political line. This suggests that the religious-political radicalism in the region is a manifestation of the worldwide anti-colonial trends and a response to outside pressure at a time of sharp social and cultural crises amid the Muslim communities.
The relevance of the problem under consideration, in addition to its epistemological interest, is also due to its practical significance. A large number of medieval archaeological and historical monuments of mountainous Ingushetia are disappearing, being destroyed before our eyes, and are in a dilapidated state. The state, having declared these objects of cultural heritage of the Ingush as its property, cares little about their preservation, practically does not allocate funds for their conservation and, moreover, restoration. Local teip communities are invited to finance these works themselves. However, even isolated cases of restoration work at the expense of sponsors cause a lot of disputes and questions. In particular, one of such pressing issues is the question of the restoration of combat towers according to one or another of their type, since they differ in their structural details, especially in their roofing part, which is most susceptible to destruction. Such controversial situations arose, for example, during the recent restoration of combat towers in the villages of Harp and Bisht of the Jeyrakh district of the Republic of Ingushetia. This problematic situation seems to be based on the imperfection of the existing classifications of Ingush combat towers.The purpose of the article is a critical analysis of the basic principles (bases) of the classification of combat towers and an assessment of their suitability for the reconstruction of the appearance of the latter. To achieve this goal, it is supposed to analyze and compare the classifications available in the literature (including types and types of combat towers and their distinctive features), identify their weaknesses and strengths, as well as assess the suitability of existing classifications as a possible scientific and theoretical basis for the restoration of Ingush combat towers.As a methodological basis for the research, this article uses a comparative analysis of the main classifications of Ingush combat towers, identification of possible classification principles and their assessment with the so-called suitability for the purposes of reconstruction of the appearance of the roofs of combat towers, as well as content analysis of the literary register of medieval tower structures of Ingushetia.
The article analyses a regional university as a social institution on the example of the case of the Ingush State University. A general description of the university is given. It is shown that a regional university in modern conditions as a social institution acquires special significance both as a scientific institution, and as the main element of the regional educational space, and as a center of an innovative economy. The Ingush University focuses on continuing professional education, that includes pre-university training, secondary vocational education, higher vocational education at various levels, as well as postgraduate and additional vocational education. Opportunities for obtaining secondary vocational and higher education for socially vulnerable segments of the population are expanding. The university is one of the largest employers in the region, therefore, the article emphasises its role in solving the problem of graduates employment. The university provides opportunities for stable employment for representatives of the highest qualifications, who otherwise would not have been able to find an occupation due to the peculiarities of the structure of the depressed regional economy. In addition, the conditions for the development of small innovative enterprises are being formed at the Ingush State University. The driving force behind this process is the Engineering Center, a supplier of a sorbent with a high sorption capacity to the Russian market. The centre is aimed at a long-term solution of problems in the development of modified sorption materials that are used in a wide range of industries, including medicine and agronomy, to eliminate environmental pollution as a result of oil spills, to purify wastewater from various organic substances. The culture-creating role of the university in the space of regional culture is multifaceted. The university, on the one hand, is part of the world cultural and educational community, on the other hand, it works to preserve, develop and spread the culture of the regional peoples. The article analyses the integrative function of the university in the creation and support of a single educational and cultural space as an important condition for state unity and sustainable development of our multinational country. The role of the rector's personality in solving the problems facing the regional university in modern conditions is emphasized.
The purpose of the research is to verify the hypothesis of the origin of the cult of Mjatzel in ancient times as a sacred ancestor-patron of the Falkhanoy clan and its subsequent evolution into one of the Ingush national "senior" deified saints.
To achieve this goal sets the objective: to prove that other tribal groups in mountainous Ingushetia were not the Holy Mjatzel his ancestral patron; to argue that Mjatzel was originally an ancestor-patron of the tape Falhanoy; justify the General scheme of evolution Mjatzel in one of the five Ingush "older gods".
Common tribal, communal, rural and family deities have been identified for all tribal and rural-community groups of the Kistins society of mountainous Ingushetia. The main source is the material of the work of the archaeologist D. Chakhkiev "Antiquities of mountain Ingushetia". It is established that none of the mentioned groups had shrines dedicated to Saint Mjatzsel, had their own ancestral patrons, and did not consider Myintsela their family patron.
The paper provides a system of evidence that the deified Saint Mjatzel was originally the ancestor-patron of the teip Falhanoy and remained in this capacity for them even after the transformation into a all-Ingush deified Saint. Because of this, all the priests of the Mjatzeli sanctuary and its associated temples in Beini and Falhan (Mjat-Selash) were necessarily from Falhan. According to Falhanoy, the souls of their fathers were located at the highest point of the sacred Table mountain, where there were three shrines, including one dedicated to the rebel, which was originally patronymic in nature.
According to the scheme described in the ethnographic literature by B. Dalgat, B. Alborov, the evolution of the Mjatzel from the family patron of the Falkhanoy family to the Ingush deified Saint is justified.
As a result of comprehensive analysis of the complex archaeological, historical, toponymic and ethnographic data, it was concluded: having originated in ancient times as the cult of the sacred ancestor, the patron Saint of clans Falhanoy, in the subsequent evolution Mattel has naturally become one of the five all-Ingush deified saints.
The article aims to verify some of the assertions made about attributing sanctuaries of Mount Stolovaya (Myat-Loam) in Ingushetia to Christianity. The principal tasks of the study are to conduct critical analysis of some of the statements of pre-revolutionary and soviet authors, related to those shrines; to check the conformity of the said shrines to the Christian places of worship; to compare rituals of the sanctuaries with the Christian ones.Pre-revolutionary imperial and soviet authors associate sanctuaries of Mount Stolovaya in the mountainous regions of Ingushetia (Myatzetli, Myattar-Dyala, Susol-Dyala) to Christianity, describing them as churches or chapels. For this purpose, names of the shrines were often distorted and then attributed to Christian saints. Those statements, without any scientific reasoning, were most likely aimed to legitimize the Russian Empire on the Caucasus' territory, as a former Christian space. However, the study analysis of the sanctuaries, carried out by the leading experts in places of worship (architect A. Goldstein, archeologist M.B Muzhukhoev, ethnologists V. N. Basilov, V.P. Kobychev et al.) reveals that they do not comply with the established criteria of Christian monuments; rituals of praying at the sanctuaries also show no conformity to Christianity (it was forbidden for anyone to be inside the Ingush shrines except the priest; the absence of altar; animal sacrifice; feasts and dances, etc.).The analysis of architectural, ritual and ethnographic aspects of the sanctuaries on Mount Stolovaya provides the conclusion that Myatsil, Myattar-Dyala, Susol-Dyala are pagan shrines, associated with crypts as attributes of the cult of ancestor veneration. Basing on the analysis, it has been established that Myatseli and other distinctive Ingush sanctuaries, located in Kistin community of Ingushetia, were never Christian churches or chapels; attempts at associating Christian names of St. Mary or St. Matthew to the name of Myatseli and the sacred Ingush mountain Myat-Loam are unfounded. The results of the study refute the attempts of false attribution of Ingush national places of worship to Christianity and carry not only gnoseological, but also practical relevance.
This research departs from the existing academic anxiety, namely photographing how the role of Islamic boarding schools, in this case Al-Muayyad as a religious education institution and agent of social change in linking between Islamic understanding and Indonesianness. In addition, this paper tries to read the pattern of shifting the narrative of the nationality of Al-Muayyad from pre-independence to post-independence Indonesia based on Islamic values developed. This study uses descriptive qualitative methods, intended to describe the data obtained from observations. The analysis uses cohesion interpretation with the verstehen method, namely the interpretations sought can explain the sociological symptoms observed in accordance with the meanings given by the observed object. Data collection uses observation, interviews, and documentation. The results of the study show that Al-Muayyad as the sālafīyāh pesantren which places Islam as mābdā 'al-hāyāh thus gives birth to Islamic character which is tāwāsüth (moderate) and inclusive. Aswaja as mānhāj al-fīkr provides a frame in the creation of Islam that respects local traditions, pluralism, multiculturalism, tolerance, democracy and other humanism values in accordance with the concept of māqāshīd al-syarī'ah which includes five basic human rights (al-küllīyāt al-khāms). Al-Muayyad as a sub-culture of society that has its own uniqueness in the next aspects of value, such as the way of life adopted, the outlook on life, the values followed, and its own internal power hierarchy that is fully adhered to. As a religious education institution and agent of social change, Al-Muayyad places moderate Islamic values and locality as a medium to build a society that is peaceful, tolerant, and appreciates the diversity that exists. In affirming national identity, Al-Muayyad is based on a dynamic Islamic understanding as a form of "Islam Nusantara", Islam that is distinctive in Indonesian-nuanced taste by promoting pluralist, populist, and national-minded values.
