INTERNATIONAL COURT OF JUSTICE
CASE CONCERNING
APPLICATION OF THE INTERNATIONAL CONVENTION FOR THE SUPPRESSION
OF THE FINANCING OF TERRORISM AND OF THE INTERNATIONAL
CONVENTION ON THE ELIMINATION OF ALL FORMS OF RACIAL
DISCRIMINATION
(Ukraine v. Russian Federation)
COUNTER-MEMORIAL ON THE CASE CONCERNING APPLICATION OF
THE INTERNATIONAL CONVENTION ON THE ELIMINATION OF ALL FORMS
OF RACIAL DISCRIMINATION
Submitted by the Russian Federation
Volume XIII
(Annexes 1093 - 1213)
9 August 2021
The Annexes contained in this Volume are either true copies of the original documents referred to in
the Counter-Memorial, or translations (marked accordingly) from their original language into
English, an official language of the Court, pursuant to Article 51 of the Rules of Court.
Pursuant to Article 51(3) of the Rules of Court, some translations are confined to parts of the annexes,
as indicated at the beginning of the respective annexes. In further compliance with this Rule, the
Russian Federation has provided two certified copies of the full documents in their original language
with its submission. The Russian Federation stands ready to provide more extensive partial
translations or a complete translation of submitted documents should the Court so require.
1
TABLE OF CONTENTS
VOLUME XIII
Annex 1093 Fevzi Yakubov Crimean Engineering and Pedagogical University official website,
“CEPU hosted the Third Student Forum of the state languages of the Republic of
Crimea”, 4 December 2018
Annex 1094 Fevzi Yakubov Crimean Engineering and Pedagogical University official website,
“The presentation of the new clothing collection of the student lab ‘Selyam’ was
held in the CEPU”, 28 December 2018
Annex 1095 Crimean Album. Photo project “We love Crimea”, Salta, Simferopol, 2019
(excerpts)
Annex 1096 U.N. Ramazanova, Five Centuries – Five Steps: Dedicated to the 100th
Anniversary since the Establishment of the Bakhchisaray Museum, State Budgetary
Institution of the Republic of Crimea “Bakhchisaray Historical, Cultural and
Archaeological Museum-Reserve”, Konstanta, Belgorod, 2019 (excerpts)
Annex 1097 A. Ablyatipov, “Republic of Crimea: Instruction in native languages”, International
Affairs Journal, No. 12, 2019 (excerpts)
Annex 1098 Rustem Muedin, Asanchik and Kashkachik, Gasprinsky Media Centre, Simferopol,
2019 (excerpts)
Annex 1099 Crimean Boarding Gymnasium for Gifted Children official website, “Ten days of
the methodological association of educators and class teachers ‘Crimea is our
common home!’”, 20 February 2019 (excerpts)
Annex 1100 Fevzi Yakubov Crimean Engineering and Pedagogical University official website,
“CEPU hosted the first round of the XI Crimean Tatar Language Olympiad among
youth”, 25 February 2019 (excerpts)
Annex 1101 Post in Yalta Historic and Literature Museum group in VKontakte social network
(relating to the Seven Strings Event), 26 February 2019
Annex 1102 Fevzi Yakubov Crimean Engineering and Pedagogical University official website,
“In memory of Noman Çelebicihan”, 26 February 2019 (excerpts)
Annex 1103 Simferopol Academic Gymnasium official website, “About the meeting of the
Museum Council dedicated to the Mother Language Day”, 1 March 2019
Annex 1104 Fevzi Yakubov Crimean Engineering and Pedagogical University official website,
“140th anniversary of the birth of A. Chergeev, a classic of Crimean Tatar
literature”, 10 April 2019
Annex 1105 Fevzi Yakubov Crimean Engineering and Pedagogical University official website,
“Works of Refat Ibaldaev in the context of Crimean Tatar music culture”,
11 April 2019
2
Annex 1106 Fevzi Yakubov Crimean Engineering and Pedagogical University official website,
“CEPU at the Second International Festival of Youth and Students”, 17 April 2019
Annex 1107 Post in Yalta Historic and Literature Museum group in VKontakte social network
(relating to celebration of anniversary of the birth of M. Kotsyubinsky),
19 September 2019
Annex 1108 Taurida Academy of the Vernadsky Crimean Federal University official website,
“XVIII Annual Scientific and Practical Conference ‘The work of Lesya Ukrainka
and other writers and artists of modern era in the context of tendencies of
dramatization and theatricalization of the art process’”, 25-27 September 2019
Annex 1109 Crimean Boarding Gymnasium for Gifted Children official website, “Republican
Festival of Crimean Tatar Culture ‘Korbekkul Gülleri’”, 30 November 2019
Annex 1110 Simferopol Academic Gymnasium official website, “St. Andrew’s Eve”,
27 December 2019
Annex 1111 N. Ryndich, Lines like the Patterns of an Embroidered Towel: Poems, Songs,
Dedications, Gasprinsky Media Centre, Simferopol, 2020 (excerpts)
Annex 1112 Krym syogodni, No. 1 (1), 2020 (excerpts)
Annex 1113 Krym syogodni, No. 2 (2), 2020 (excerpts)
Annex 1114 Krym syogodni, No. 3 (3), 2020 (excerpts)
Annex 1115 Programme of the X Research and Practical Conference “Taras Shevchenko and the
Present”, 2020 (excerpts)
Annex 1116 Arzy, No. 15-16, 2020 (excerpts)
Annex 1117 Arzy, No. 13-14, 2020 (excerpts)
Annex 1118 Krymskiy visnik, No. 1, 2020 (excerpts)
Annex 1119 Cherkez-Ali. Selected works, compiled by R. Ametov, Gasprinsky Media Centre,
Simferopol, 2020 (excerpts)
Annex 1120 A. Veliev, Crimean Tatar Women in the Great Patriotic War, Crimean Tatars in
World War II, Vol. IV, Gasprinsky Media Centre, Simferopol, 2020 (excerpts)
Annex 1121 A.M. Chergeev, A.A. Chergeev, What the Animals are Talking about, Gasprinsky
Media Centre, Simferopol, 2020 (excerpts)
Annex 1122 Blissful Peace. Works of M. Voloshin, compiled by H. Kadymova, Gasprinsky
Media Centre, Simferopol, 2020 (excerpts)
Annex 1123 Contribution of the Repressed Peoples of the USSR to the Victory in the Great
Patriotic War of 1941–1945, Vol. 2, compiled by S. Akkieva, Simferopol,
Gasprinsky Media Centre, 2020 (excerpts)
Annex 1124 Krymskiy visnik, No. 2, 2020 (excerpts)
3
Annex 1125 History of National Organisations of Crimea, compiled by B.S. Balayan, Global
series: Nationals and times, Vol. X, Simferopol, 2020 (excerpts)
Annex 1126 Crimean Tatar-Russian Dictionary, B. Terlekchi, Gasprinsky Media Centre,
Simferopol, 2020 (excerpts)
Annex 1127 Simferopol Academic Gymnasium official website, “Homeroom lesson ‘Traditions
and customs of various peoples’ (photo)”, 16 January 2020
Annex 1128 Post in Yalta Historic and Literature Museum group in VKontakte social network
(relating to the Dolls of Museum Exhibition), 1 June 2020
Annex 1129 School Academy of Bakhchisaray official website, “We are against terror (9-D
class)”, 12 September 2020
Annex 1130 Fevzi Yakubov Crimean Engineering and Pedagogical University official website,
“Celebration of national Crimean Tatar holiday Derviza!”, 23 September 2020
Annex 1131 Administration of the City of Dzhankoy official website, Information regarding
submittal of applications with the Council of Crimean Tatars, 13 October 2020
Annex 1132 School Academy of Bakhchisaray official website, “District photographic
competition ‘We are united by Crimea’ (4-D)”, 14 October 2020
Annex 1133 Administration of the City of Feodosia official website, Information regarding
submittal of applications with the Council of Crimean Tatars, 14 October 2020
Annex 1134 School Academy of Bakhchisaray official website, “Heroes of the Crimean Land”,
19 October 2020
Annex 1135 Administration of the City of Kerch official website, “The Council of Crimean
Tatars of Crimea informs”, 19 October 2020
Annex 1136 School Academy of Bakhchisaray official website, “‘Crimea is in my heart’ – 2020
(4-D Class)”, 25 October 2020
Annex 1137 Simferopol Academic Gymnasium official website, “Anniversary of Amet-Khan
Sultan”, 25 October 2020
Annex 1138 Crimean Boarding Gymnasium for Gifted Children official website, “Poster
competition dedicated to the 100th anniversary of the birth of Amet-Khan Sultan”,
26 October 2020
Annex 1139 Crimean Boarding Gymnasium for Gifted Children official website, “Exhibition of
drawings dedicated to the 100th anniversary of the birth of Amet-Khan Sultan”,
26 October 2020
Annex 1140 Fevzi Yakubov Crimean Engineering and Pedagogical University official website,
“Tree alley in the memory of Amet-Khan Sultan, twice the Hero of the Soviet
Union”, 26 October 2020 (excerpts)
Annex 1141 Franko Crimean Republican Universal Research Library official website, “Virtual
historical overview ‘Echo of our memory’”, 28 October 2020
4
Annex 1142 School Academy of Bakhchisaray official website, “Excursion to Zincirli
Madrasa”, 6 November 2020
Annex 1143 School Academy of Bakhchisaray official website, “International event ‘Large
ethnographic dictation’”, 9 November 2020
Annex 1144 School Academy of Bakhchisaray official website, “International day for
tolerance”, 17 November 2020
Annex 1145 School Academy of Bakhchisaray official website, “Week of tolerance”,
22 November 2020
Annex 1146 Crimean Boarding Gymnasium for Gifted Children official website, “The
ethnographic museum ‘Multinational Crimea’”, 1 December 2020
Annex 1147 School No. 20 of Feodosia, Photographs of study guides on the Ukrainian language
and literature published by the Russian publishing house “Prosveshchenie”
Annex 1148 School No. 20 of Feodosia, Photographs of textbooks on the Ukrainian language
and literature published by Ukrainian publishing houses and used in class in grades
5 to 11
Annex 1149 Taurida Academy of the Vernadsky Crimean Federal University, Photographs of
the library of Professor A.I. Gubar
Annex 1150 Collegium School of Alushta, Photographs of textbooks on the Ukrainian language
and literature published by the Russian publishing house “Prosveshchenie”
Annex 1151 Recreation centre “Mechta” official website, Museum of Vera Roik
Annex 1152 Software and lexicographic complex “Electronic dictionary of the Crimean Tatar
dialects”, homepage, available at: https://www.qirimtatar-tili.ru/
Annex 1153 Yildiz, No. 1 (259), 2021 (excerpts)
Annex 1154 School Academy of Bakhchisaray official website, “Congratulations to the winners
of the contest ‘Crimea is a Peninsula of one’s dream’ (4-D class)”, 18 January 2021
Annex 1155 Crimean Boarding Gymnasium for Gifted Children official website, “Atlas of the
Mother Language ‘The ancient poems’ pearl setting…”, 20 February 2021
Annex 1156 Franko Crimean Republican Universal Research Library official website, Reading
Conference “Flower on a palm of eternity”, 24 February 2021
Annex 1157 Yalta Historic and Literature Museum official website, “Celebration ‘Seven
Strings’ for the 150th anniversary of Lesya Ukrainka’s birth”, 25 February 2021
Annex 1158 Programme of the “Seven Strings” event dedicated to the 150th anniversary of the
birth of Lesya Ukrainka, 25 February 2021
Annex 1159 Simferopol Academic Gymnasium official website, “Preventing extremism and
terrorism”, 1 March 2021
5
Annex 1160 Zhelyabovsky Rural Culture House official website, “Days of the Ukrainian
people’s culture at the Zhelyabovsky Rural Culture House”, 10 March 2021
Annex 1161 Fevzi Yakubov Crimean Engineering and Pedagogical University official website,
“Commemorative events held to celebrate the 170th anniversary of the birth of
Ismail Gasprinsky”, 20 March 2021 (excerpts)
Annex 1162 Zhelyabovsky Rural Culture House official website, “Ukrainian folk dance
‘Holiday Spirit’ (‘Svyatkoviy Nastriy’) by the ensemble ‘Mozaika’”, 24 May 2021
Annex 1163 Krym syogodni, No. 1 (4), 2021 (excerpts)
Annex 1164 K. Rabbimov, “Hizb ut-Tahrir is the Flagship of the Anti-Democratic Campaign of
Islamism”, Russia and the Muslim World, No. 12, 2004 (excerpts)
Annex 1165 V.V. Engel, Modern European Antisemitism: Main Trends and Responses, Internet
Platform for Studying Xenophobia, Radicalism and Problems of Intercultural
Communication (excerpts)
Annex 1166 V.Yu. Zorin, R.A. Starchenko, V.V. Stepanov, V.Ya. Tishkov, Languages,
Cultures, and Education in Crimea. Fields Ethnostatistics, Letny Sad, Moscow,
2016 (excerpts)
Annex 1167 V.A. Tishkov, V.V. Stepanov, Inter-ethnic Relations and Religious Situation in the
Crimean Federal District. Expert Report for 2015, Antiqua, Moscow-Simferopol,
2016 (excerpts)
Annex 1168 V.A. Tishkov, ed., Forced Migrants: Integration and Return, Institute of Ethnology
and Anthropology of the Russian Academy of Sciences, Moscow, 1997 (excerpts)
Annex 1169 P.M. Polyan, Against Their Will…History and Geography of Forced Migrations in
the USSR, O.G.I – Memorial, Moscow, 2001 (excerpts)
Annex 1170 S.Ya. Kozlov, L.V. Chizhova, ed., Turkic Peoples of Crimea: Karaites. Crimean
Tatars. Krymchaks, Nauka, Moscow, 2003 (excerpts)
Annex 1171 G. Bekirova, Crimean Tatar Issue in the USSR (1944-1991), Odzhak, Simferopol,
2004 (excerpts)
Annex 1172 T.A. Senyushkina, “To the 60th Anniversary of the Deportation of Crimean
Tatars”, Bulletin of the Network of Ethnological Monitoring and Early Prevention
of Conflicts, No. 55, 2004 (excerpts)
Annex 1173 Intentionally omitted
Annex 1174 A.G. Vishnevsky, ed., Population of Russia in 2003-2004. Eleventh–Twelfth
Annual Demographic Report, Nauka, Moscow, 2006 (excerpts)
Annex 1175 A.P. Yarkov, “Islam and Migration in the Life of the Regional Community”,
Monitoring of the Current Ethno-Confessional Situation in the Tyumen region,
No. 3, 2006 (excerpts)
6
Annex 1176 A.V. Sukhov, “Hizb ut-Tahrir Role in the Radicalization of Islam in Kyrgyzstan in
the Post-Soviet Period”, State and Municipal Governance. Bulletin of North
Caucasus Academy of Public Service, Nos. 3-4, 2006 (excerpts)
Annex 1177 A.N. Starostin, “Islam in the Sverdlovsk region” (ed. A.V. Malashenko), 2007
(excerpts)
Annex 1178 A.B. Yunusova, “Muslim Youth in the Sight of Radical Organizations”, Role of
Religion in the Formation of Russian Statehood: Historical Experience and
Modernity, Collection of Materials of the International Scientific and Practical
Conference, Magnitogorsk - Chelyabinsk, 21 December 2007 (excerpts)
Annex 1179 K.M. Mukhabbatov, Socio-Political Factors of the Establishment of the Religious
and Political Organization “Hizb ut-Tahrir” and its Reactionary Nature, Tajikistan
State Pedagogical University, 2004 (excerpts)
Annex 1180 K. Matsuzato, ed., Regions of Ukraine. Chronicle and Leaders. Crimea and
Mykolaïvs’ka Region, Slavic Eurasian Studies, No. 20, 2009 (excerpts)
Annex 1181 K. Murzakhalilov, M. Arynov, “Movement ‘Tablighi Jamaat’ in Kyrgyzstan:
Features of Activity and Possible Consequences for the Development of the
Religious Situation in the Republic”, Central Asia and the Caucasus, No. 3, 2010
(excerpts)
Annex 1182 A.V. Zhukov, “Beliefs of Deobandy Islam in the Trans-Baikal Region: Social
Aspect”, Bulletin of the Chita State University, No. 4 (61), 2010 (excerpts)
Annex 1183 M.E. Kameneva, “Features of the Profile of Suicide Bomber”, Bulletin of the
Moscow University of the Ministry of Internal Affairs of Russia, No. 2, 2011
(excerpts)
Annex 1184 D.S. Voyakovsky, A.B. Yunusova, The Intervention of Radical Ideologies into the
Russian Islamic Space, Institute of Ethnological Studies of R.G. Kuzeev at the Ufa
Scientific Center of the Russian Academy of Sciences, Ufa, 2011 (excerpts)
Annex 1185 I.N. Komissina, “The Tablighi Jamaat Movement: Theory and Practice of
Radicalism”, Problems of National Strategy, No. 1 (6) 2011 (excerpts)
Annex 1186 A.S. Vasnetsova, “On Some Aspects of the Characteristics of Terrorist and
Extremist Organized Criminal Formations Operating in the North Caucasian
Federal District”, Leningrad Law Journal, No. 2, 2012 (excerpts)
Annex 1187 R.R. Suleymanov, “Hizb-ut-Tahrir al-Islami in Tatarstan: Ideology, Organizational
Structure, Activities”, Islam in Russia: Cultural Traditions and Modern
Challenges, Materials of the International Scientific Conference, Saint Petersburg,
2013 (excerpts)
Annex 1188 D. Popov, A. Starostin, Islam and Muslims of the Ural Federal District: Risks and
Threat Creating Factors (Analytical Report), RISI, Yekaterinburg, 2014 (excerpts)
Annex 1189 E. Nasritdinov, N. Esenamanova, Religious Security in the Kyrgyz Republic,
Bishkek, 2014 (excerpts)
7
Annex 1190 E.N. Egorov, “Islamic Radicalism in the Central Asia: Hizb ut-Tahrir and Islamic
Movement of Uzbekistan”, Mid-Russian Bulletin of Social Sciences, No. 3, 2014
(excerpts)
Annex 1191 A.B. Yunusova, “Religions and Religious Research in Bashkiria”, Materials of the
III International Scientific and Practical Conference “Current trends in
Fundamental and Applied Research”, North Charleston, USA, 2014
Annex 1192 A.N. Starostin, “Integration Potential of the Middle Urals: Ethno-Confessional and
Linguistic Aspects”, Materials of the VIII Muslim Forum, 2014 (excerpts)
Annex 1193 D.A. Shagaviev, Islamic Movements and Groups: Textbook, Kazan, 2015 (excerpts)
Annex 1194 V.A. Tishkov, A.N. Manuilov, V.V. Stepanov, eds., Inter-Ethnic Relations and
Religious Situation in the Crimean Federal District. Expert Report for the First
Half of 2015, Antiqua, Moscow-Simferopol, 2015 (excerpts)
Annex 1195 N.V. Kiselyova, A.V. Malgin, V.P. Petrov, A.A. Formanchuk, Ethno-Political
Processes in Crimea: Historical Experience, Modern Challenges and Prospects,
Salta, Simferopol, 2015 (excerpts)
Annex 1196 Dalals of Hizb ut-Tahrir: History, Goals, Structure (brochure), Academy of
Sciences of the Republic of Tatarstan, Kazan, 2015 (excerpts)
Annex 1197 A.S. Akhmadullin, “Ideology of Hizb ut-Tahrir – Threat to the Foundations of the
Constitutional Order and Security of Russia”, Constitutional State: Problems of
Understanding and Implementation. Collected Works of the International
Research-to-Practice Conference, Ufa, 16-17 April 2015 (excerpts)
Annex 1198 A.A. Abdullayev, “Unviable Social Movements in Transition Countries: Central
Asian Hizb ut-Tahrir al-Islami”, Contemporary Eurasian Studies: Academic
journal, No. 3, 2016 (excerpts)
Annex 1199 E.N. Egorov, “The ‘Tablighi Jamaat’ Movement: the Ideology and the Activity
Specifics”, Islamovedenie, No. 3, 2016 (excerpts)
Annex 1200 V.Yu. Zorin, R.A. Starchenko, V.V. Stepanov, Civic Identity and Inter-ethnic
Relations in Crimea. Field Ethnostatistics, Letny Sad, Moscow, 2016 (excerpts)
Annex 1201 M.K. Archakov, Political Extremism in Russia: Essence, Manifestations, Measures
of Counteraction, Blagoveshchensk State Pedagogical University, 2016 (excerpts)
Annex 1202 V.M. Lebedev (ed.), Commentary to the Criminal Code of the Russian Federation,
Vol. 1, General Part, Urait, Moscow, 2017 (excerpts)
Annex 1203 E.N. Egorov, “Hizb ut-Tahrir in the West: Ideology and Activities”, Islamovedenie,
No. 2, 2017 (excerpts)
Annex 1204 V.Yu. Zorin, R.A. Starchenko, V.V. Stepanov, eds., Ethnic and Ethno-Political
Map of Crimea. Organisation of Monitoring and Early Warning of Ethnic and
Religious Conflicts, Institute of Ethnology and Anthropology of the Russian
Academy of Sciences, Moscow, 2017 (excerpts)
8
Annex 1205 T.A. Senyushkina, V.V. Stepanov, R.A. Starchenko, eds., Inter-Ethnic Relations
and Religious Situation in Crimea. Expert Report for the First Half of 2018,
ARIAL, Moscow-Simferopol, 2018 (excerpts)
Annex 1206 N.V. Kosheleva, “Moderate Islamism in the USA (by the example of the Hizb ut-
Tahrir al-Islam activity)”, Scientific Works of the National Institute for Higher
Education, No. 19 (1), 2019 (excerpts)
Annex 1207 T.A. Senyushkina, V.V. Stepanov, R.A. Starchenko, eds., Inter-Ethnic Relations
and Religious Situation in Crimea. Expert Report for 2018, ARIAL, Moscow-
Simferopol, 2019 (excerpts)
Annex 1208 Lesya Ukrainka Museum, Photographs of the monument and general view of the
Building
Annex 1209 Lesya Ukrainka Museum, Photographs of damaged structures of the Building
Annex 1210 Photographs of showcases with some of the exhibits, which have been constantly
displayed as an addition titled “Yalta Pages of Lesya Ukrainka’s Life” to the
display of the department “Culture of Yalta in late XIX – the first quarter of XX
centuries”
Annex 1211 YouTube, Video footage of the rally in Simferopol dedicated to Sürgün,
18 May 2014
Annex 1212 YouTube, Video footage of the rally in Sudak dedicated to Sürgün, 18 May 2014
Annex 1213 Official website of the Mejlis, Photos of the rally in Simferopol dedicated to
Sürgün, 18 May 2014
Annex 1093
Fevzi Yakubov Crimean Engineering and Pedagogical University
official website, “CEPU hosted the Third Student Forum of the state
languages of the Republic of Crimea”, 4 December 2018
1
Translation
CEPU hosted the Third Student Forum of the state languages of the Republic of
Crimea
https://kipu-rc.ru/meropriyatiya/item/611-v-kipu-proshel-iii-studencheskij-forum-gosudarstvennykhyazykov-
respubliki-krym.html
Tuesday, 4 December 2018 00:00
On 26-29 November 2018, the Third Student Forum of the State Languages of the Republic of
Crimea was held at the Crimean Engineering and Pedagogical University. This year, it has elevated
its status, becoming an All-Russian one with international participation. More than 300 students
from different universities of Crimea and Sevastopol, Shevchenko Lugansk National University,
Donetsk National University, Yasavi Kazakh-Turkish University, as well as foreign students from
Uzbekistan, India, Pakistan, Iran, studying at the Medical Academy of the Vernadsky Crimean
Federal University participated in the project.
Financial and information support for the Forum was provided by the sponsors: the State
Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre” (director S.A.
Usmanova) and FABERLIC (senior directors M. Arutyunyan-Barkarenko and D. Barkarenko,
member of the Regional Public Organization “Union of Crimean Writers”).
Within the framework of the Forum, a scientific and practical student conference “Youth vector in
the development of philological science” (in-person and virtual participation) was held, where the
problems of the functioning of artistic, business, and public speech in the modern multi-ethnic
world were discussed. The results of scientific research in the field of linguistics, literary studies,
methods of teaching of philological disciplines were presented by about 60 young researchers.
Students were able to avail of the opportunity to increase their intellectual potential, as well as to
develop their artistic skills and interests in one of the state languages of Crimea in the competitions
“How your word will echo...” for the best embodiment in painting, illustration, drawing of artistic
images of Crimean Tatar, Russian, and Ukrainian literature (moderators I.A. Bavbekova, I.V.
Taran); “Best declamator” (poetry and prose); “Best author’s poem” (moderator O.N. Gumenyuk),
“Best author's song”; “Live sound of the word” – competition for the best performance of musical
works based on Crimean Tatar, Russian, and Ukrainian literature (moderators S.A. Usmanova, A.A.
Chergeev).
Many interesting journalistic works were sent to the contest “Platinum Pen” (moderator Z.M.
Shukurdjieva). Young authors of articles and essays talked about the state languages, the future
profession, and the fate of the Motherland.
A memorable and bright event was the photo-quest “Literary places of Crimea”, organised by N.F.
Grozyan, the Head of the Department of Ukrainian Philology and Veronika Potapova, student of the
Faculty of Psychology and Pedagogical Education of the CEPU, winner of the Regional
Competition of Youth Projects in the field of patriotic education of young people. It was attended
by teams from the Crimean Engineering and Pedagogical University, the Taurida Academy of the
Vernadsky Crimean Federal University, Crimean Engineering and Pedagogical College, Sevastopol
State University and the Evpatoria Institute of Social Sciences. The dynamic nature of the
Annex 1093
2
intellectual game has captured everyone. The leaders in the speed of completing tasks and reaching
the final destination were the participants from the Crimean Federal University, who took the first
place. The team from the Evpatoria Institute of Social Sciences got the second place.
This year, for the first time, the Forum was attended by students of the Perovo Gymnasium School
and the Chistenkov Gymnasium School, who were worthy opponents in a joint discussion with
students “Who does not belong to the Fatherland, does not belong to humanity” (moderators A.I.
Apselyamova, E.U. Useinova). Actively discussing topical issues, not only did they take the
initiative, but also learned a lot about our university and its role in the educational environment of
Crimea.
Teachers who have worked in schools for many years and mastered innovative teaching techniques,
passed on a great deal of teaching experience to students who participated in the master classes
“Meraba!” (moderated by S.S. Bilyalova, M.S. Sattarova) and “Future teacher of the Russian
language and literature in a multicultural society” (moderated by E.A. Bakhicha, V.F. Ibragimova),
for example, S.B. Ananchenko showed how you can achieve better results in school practice using
an original technique called “U-turn” by the author.
All participants of the Forum received certificates, and the winners of the competitions were
awarded with diplomas and valuable gifts provided by the sponsors.
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Annex 1093
Annex 1094
Fevzi Yakubov Crimean Engineering and Pedagogical University
official website, “The presentation of the new clothing collection of the
student lab ‘Selyam’ was held in the CEPU”, 28 December 2018
1
Translation
The presentation of the new clothing collection of the student lab “Selyam” was held in the CEPU
FEVZI YAKUBOV CRIMEAN
ENGINEERING AND
PEDAGOGICAL
UNIVERSITY
FOR AN
APPLICANT
FOR A
STUDENT
FOR AN
EMPLOYEE SCIENCE EVENTS CONTACTS
DISTANCE LEARNING
Source: https://kipu-rc.ru/meropriyatiya/item/639-v-kipu-proshla-prezentatsiyanovoj-kollektsii-odezhdystudencheskoj-
laboratoriiselyam.html#sigProId4b38%E2%80%A6
Friday, 28 December 2018 00:00
THE PRESENTATION OF THE NEW CLOTHING COLLECTION OF THE STUDENT LAB “SELYAM”
WAS HELD IN THE CEPU
On 25 December 2018, in the auditorium of the Crimean Engineering and Pedagogical University, the
Department of Fashion Technology, Design and Professional Pedagogics summed up the results of the grant
implementation and presented a new collection of clothing “Magnificent Crimea (Muteshem Kjyrim)”, the
result of long and painstaking work on the project “Student Fashion Laboratory ‘Selyam’”.
Let us remind you that this summer the Department of Fashion Technology, Design and Professional
Pedagogics became the winner of the All-Russian contest of youth projects of the Federal Agency for Youth
Affairs in the category of “Support of Youth Student Initiatives”, as a result of which it received a grant for
the production of a clothing collection. For 4.5 months, teachers of the Department of Fashion Technology,
Design and Professional Pedagogics and employees of the scientific and educational Center for Professional
Pedagogical Education and fashion studio under the guidance of Tarkhan Lenuza Zapaevna, doctor of
pedagogical sciences, professor, head of the department, organised and managed the work of students in the
implementation of the project Student Fashion Laboratory “Selyam”. Actual production of the collection
began on 1 November 2018 and ended on 14 December 2018. For 44 days, students who do not yet have
professional work experience, as students, were able to develop and produce 10 style clothes (20 items)
based on the works of the winners of the republican contest of sketches for the best collection of clothing
models on the theme: “Modern Crimea” using the motifs of the Crimean Tatar costume.
The event was attended by about 300 guests, including representatives of various educational and public
organisations, students and employees of our university. The program of the event included vocal
performances by Razie Seitablayeva, Gulhaniye Chelebi, Susanna Maksutova, Elina Sosnovskaya and
Uryana Kenzhikayeva, university teacher, Honored Artist of Crimea, Honored Artist of Ukraine. Aliye
Ablaeva, the student of the Department of Technology and Fashion Design and Professional Pedagogics,
presented the Crimean Tatar dance “Tym-Tym”.
All the participants of the Student Fashion Laboratory “Selyam” were awarded with certificates.
This day is also special for the department because it celebrates its 16th anniversary…
Chingiz Fevzievich Yakubov, rector of the University awarded the staff of the Department of Fashion
Technology, Design and Professional Pedagogics with the diploma of the CEPU for high achievements in
scientific and pedagogical activities, fruitful work on aesthetic, tolerant education of the youth of Crimea,
active popularization of the Crimean Tatar material culture.
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Annex 1095
Crimean Album. Photo project “We love Crimea”, Salta, Simferopol,
2019 (excerpts)
Annex 1095
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Annex 1096
U.N. Ramazanova, Five Centuries – Five Steps: Dedicated to the 100th
Anniversary since the Establishment of the Bakhchisaray Museum,
State Budgetary Institution of the Republic of Crimea “Bakhchisaray
Historical, Cultural and Archaeological Museum-Reserve”, Konstanta,
Belgorod, 2019
(excerpts)
1
Translation
Excerpts
MINISTRY OF CULTURE OF THE REPUBLIC OF CRIMEA
STATE BUDGETARY INSTITUTION OF THE REPUBLIC OF CRIMEA
“BAKHCHISARAY HISTORICAL, CULTURAL AND ARCHAEOLOGICAL MUSEUMRESERVE”
Five Centuries - Five Steps
Dedicated to the 100th Anniversary of the Establishment of the Bakhchisaray Museum
(Logo)
FIVE CENTURIES - FIVE STEPS
KONSTANTA
Belgorod
2019
UDC 94 (470.6)
LBC 63.3 (235.7)
P99
Published by the decision of the scientific and methodological council of the State Budgetary
Institution of the Republic of Crimea “Bakhchisaray Historical, Cultural and Archaeological
Museum-Reserve”
Authored and compiled by: U.N. Ramazanova
P99 Five centuries - five steps: to the 100th Anniversary of the Establishment of the Bakhchisaray
Museum/State Budgetary Institution of the Republic of Crimea “Bakhchisaray Historical,
Cultural and Archaeological Museum-Reserve”; [author-comp. U.N. Ramazanova]; photo: I.
Salnikov, N.S. Martynyuk, D.A. Sorokin, R.D. Aliev, O. M. Stoikova, E.G. Tkachev. - Belgorod:
KONSTANTA, 2019. - 244 p.: ill.
UDC 94 (470.6)
LBC 63.3 (235.7)
The book is dedicated to the 100th Anniversary of the Establishment of the Bakhchisaray Museum.
The publication is richly illustrated with lithographs, engravings of the 19th century and modern
photographs with views of the Bakhchisaray Museum-Reserve sites.
ISBN 978-5-906952-60-8
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© SBI RC BHCAMR (State Budgetary Institution of the Republic of Crimea “Bakhchisaray
Historical, Cultural and Archaeological Museum-Reserve”), 2019
© KONSTANTA Publishing House, 2019
To the 100th anniversary of the establishment
CONTENTS
INTRODUCTION BY THE GENERAL DIRECTOR……….4
FIVE CENTURIES - FIVE STEPS……………………….…..8
Step one. Construction ……………………………………….10
Step two. The era of the Gerays…………………………...….14
Step three. Tsarist era………………………...……………….18
Step four. Museumification ………………………………..…22
Step five. Centenary of the Bakhchisaray Museum……….....112
[…]
Page 161
To the 100th anniversary of the establishment
Exposition activities
On 27 October 2017, in the building of the Museum of History and Culture of the Crimean Tatars of
the Bakhchisaray Museum-Reserve, the exhibition “Three Religions - One Land” was opened, held
on the occasion of the centenary of the Bakhchisaray Museum. This exhibition is the result of many
years of work of the Art Restoration Department of the State Budgetary Institution of the Republic
of Crimea “Bakhchisaray Historical, Cultural and Archaeological Museum-Reserve”. The exhibition
brought together original objects of religious worship, different in nature, materials and chronology.
For the first time, these relics were exhibited in a single space.
The exhibition featured items of three religious denominations:
- Christianity: vestments of clergymen, books, church utensils, graphics (images of cult monuments
of Christianity in Crimea), icons, lapidary monuments;
- Karaimism: altar curtains, altar frontals, phial (part of the altar), candlesticks, Torah, prayer books,
graphics;
- Islam: prayer rugs-namazlik, vessels for ablution, candlesticks, the Quran, interpretations to the
Quran, rosary, cases for the Quran, graphics, lapidary monuments.
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Annex 1097
A. Ablyatipov, “Republic of Crimea: Instruction in native languages”,
International Affairs Journal, No. 12, 2019
(excerpts)
1
Translation
Excerpts
Republic of Crimea: Instruction in Native Languages
interaffairs.ru/jauthor/material/2290
Ayder Ablyatipov, Deputy Minister of Education, Science and Youth of the Republic of Crimea, Candidate
of Pedagogical Sciences, Associate Professor
[…]
Page 1
From 1926 to the present time, Russian has been the predominant native language among the Crimean
population. According to the census results, in 2014, 99.8% of the population of Crimea had command of
Russian, the state language of the Russian Federation.
[…]
Page 2
The republic laws provide for the rights of citizens to receive preschool, primary general, and basic general
education in their native language, including Russian, Ukrainian and Crimean Tatar, as well as the right to
learn their native language. These rights are ensured through the establishment of a required number of
educational institutions, classes and groups, and providing conditions for their functioning.
Currently, state and municipal educational institutions provide instruction in three languages (Russian,
Crimean Tatar, and Ukrainian), and seven languages are offered for learning (Armenian, Bulgarian, Greek,
Crimean Tatar, German, Russian, and Ukrainian).
In accordance with the principles of general education and language policy in the Republic of Crimea, the
republic authorities, represented by the Council of Ministers and the Ministry of Education, Science and
Youth of the Republic of Crimea, are taking measures to provide all the necessary conditions for the exercise
of the rights of residents of Crimea, regardless of their nationality, language or ethnicity, to receive education
in their native language. For this purpose, funds are allocated from the budget of the Republic of Crimea for
publishing textbooks and training of teachers, educational programs in the native languages of the peoples of
Russia living in the Republic of Crimea are developed.
[…]
Page 3
Due to the historically formed national and ethnic composition of the population of the Crimean peninsula, in
the period from 1991 to 2014, the majority of students on the peninsula received general education in
Russian. For example, in the 2006/2007 academic year, 182,490 students studied in Russian, which is 91.6%,
and 5,964 (3%) and 10,719 (5.38%) students studied in other most common languages in Crimea, such as
Crimean Tatar and Ukrainian, respectively. At the time of the reunification of Crimea with Russia in March
2014, these figures were: 158,174 students (89.7%) in Russian, 5,551 students (3.1%) in Crimean Tatar, and
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12,694 students (7.2 %) in Ukrainian.
Thus, in the 2013/2014 academic year, instruction was delivered in the Ukrainian language in seven schools
(103 classes, 2,230 students) and in 726 classes in 161 schools with two or three languages of instruction
(10,460 students), covering 12,694 students. It should be noted that the dynamics in the number of students
in the Ukrainian language changed slightly: 13,609 students in the 2010/2011 academic year, 13,672 students
in 2011/2012, and 12,867 students in 2012/2013. As for the Crimean Tatar language, instruction in the
2013/2014 academic year was organised in 15 schools (182 classes, 3,092 students) and in 202 classes in 48
schools with two or three languages of instruction (2,459 students), covering 5,551 students. The dynamics
in the number of students also changed slightly: 5,399 students in the 2010/2011 academic year, 5,498
students in 2011/2012, and 5,406 students in 2012/2013.
[…]
Page 6
General educational institutions with the Russian language of instruction also offer their students the
possibility to learn the state languages of the Republic of Crimea (Crimean Tatar and Ukrainian), as well as
other languages (Armenian, Bulgarian, Greek and German) as separate subjects on an advanced, optional, or
extracurricular basis. The data on instruction in the Ukrainian and Crimean Tatar languages and their
learning, as well as the learning of native languages in various forms over the past seven years are provided
in the table.
Table
Language Academic year / Number of students
2013/
2014
2014/
2015
2015/
2016
2016/
2017
2017/
2018
2018/
2019
2019/
2020
Armenian 85 80 122 54 97 108 114
Bulgarian 73 87 86 62 73 42 44
Greek 248 196 135 136 343 382 330
Crimean Tatar 24,736 26,315 27,106 24,554 29,764 31,180 31,190
German 44 68 68 56 56 55 61
Ukrainian 176,400 41,140 23,871 13,263 8,798 6,050 5,621
Total: 201,586 67,886 51,388 38,125 39,131 37,817 37,360
[...]
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Annex 1098
Rustem Muedin, Asanchik and Kashkachik, Gasprinsky Media Centre,
Simferopol, 2019
(excerpts)
1
Translation
Excerpts
[Original in Crimean Tatar, Ukrainian, Russian and English languages]
[…]
To the 75th anniversary of the deportation of the Crimean Tatar people (18.05.1994 – 18.05.2019)
To the 100th anniversary of the Crimean Tatar writer Rustem Muedin (06.07.1919 – 24.01.201[9])
Rustem Muedin
ASANCHIK AND KASHKACHIK
Story
Simferopol
State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”
2019
[…]
UDC 821(=512.19)
LBC 84(Crmtat)
M 90
Approved by the Advisory board for the publishing of literature in national languages,
published with the support of the State Committee
for Inter-ethnic Relations and Deported Citizens of the Republic of Crimea.
Published with funds of the budget of the Republic of Crimea
Rustem Muedin.
M 90 Asanchik and Kashkachik: A story/ in Crimean Tatar, Russian, Ukrainian and English
– Simferopol, 2019 – 96 p.
ISBN 978-5-906959-88-1
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[…]
Rustem Muedin’s short story Asanchik and Kashkachik highlights the terrible tragedy of the eviction of the
Crimean Tatar people, organised 75 years ago by the bloody Stalinist regime by an example of the tragic fate
of a Crimean Tatar family, a small boy Asanchik and his loyal friend Kashkachik.
UDC 821(=512.19)
LBC 84(Crmtat)
ISBN 978-5-906959-88-1
© Rustem Muedin, 2019
© Fevziy Muedinov, 2019
© State Autonomous Institution of the Republic
of Crimea “Gasprinsky Media Centre”, 2019
[…]
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Annex 1099
Crimean Boarding Gymnasium for Gifted Children official website,
“Ten days of the methodological association of educators and class
teachers ‘Crimea is our common home!’”, 20 February 2019
(excerpts)
1/2
Crimean Boarding Gymnasium for Gifted Children
krimgimnaziya.crm.eduru.ru/news/42206229
News
20.02.2019 Ten days of the methodological association of
educators and class teachers “CRIMEA IS OUR COMMON HOME!”
Ten days of the methodological association of educators and class teachers
“CRIMEA IS OUR COMMON HOME!”
Starting from 20.02.2019, the ten-day event of the methodological association of
educators and class teachers under the motto “CRIMEA IS OUR COMMON HOME!”
takes place at our gymnasium. In the framework of this ten-day event, each class
should prepare an open event aimed at fostering tolerance, spirituality, good morals
and respect for the culture and traditions of the peoples living in Crimea. Each class
studies the history, culture, traditions and everyday life of a particular people. Class
7-B of the gymnasium in Tankovoe represents the Germans of Crimea and studies
their histor y and cultur e. This year the e vent was called “The Cultural Herita ge of the
Germans of .Crimea” and was held on 28.02.2019.
Translation
Excerpts
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[...]
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Annex 1100
Fevzi Yakubov Crimean Engineering and Pedagogical University
official website, “CEPU hosted the first round of the XI Crimean Tatar
Language Olympiad among youth”, 25 February 2019
(excerpts)
1
Translation
Excerpts
FEVZI YAKUBOV CRIMEAN
ENGINEERING AND
PEDAGOGICAL
UNIVERSITY
.
Monday, 25 February 2019 00:00
CEPU HOSTED THE FIRST ROUND OF THE XI CRIMEAN TATAR LANGUAGE
OLYMPIAD AMONG YOUTH
Source: https://kipu-rc.ru/meropriyatiya/item/679-v-kipu-proshel-i-tur-khi-olimpiady-pokrymskotatarskomu-
yazyku-sredi-molodjozhi.html#sigProId5d0f33a42f
[Original in Crimean Tatar and Russian]
[…]
The XI Crimean Tatar Language Olympiad among Youth
The first round of the XI Crimean Tatar language Olympiad among youth was held at the Faculty of History,
Arts, the Crimean Tatar Language and Literature of Fevzi Yakubov Crimean Engineering and Pedagogical
University. 220 people, including students of philology, students of other faculties, school students and
university staff took part in the Olympiad. The second round of the Crimean Tatar Language Olympiad will
be held on 21 March 2019. 100 participants made it to the second round. Participants of the Olympiad will
present pre-prepared presentations and perform the following types of written work: dictation, exposition and
essay.
[…]
View the embedded image gallery online at: https://kipu-rc.ru/meropriyatiya/item/679-v-kipu-proshel-i-turkhi-
olimpiady-po-krymskotatarskomu-yazyku-sredi-molodjozhi.html#sigProId5d0f33a42f
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Annex 1101
Post in Yalta Historic and Literature Museum group in VKontakte
social network (relating to the Seven Strings Event), 26 February 2019
1
Translation
#YHLM #Museum of Lesya Ukrainka 25 February…
Yalta Historic and Literature Museum
Source: https://vk.com/wall-41839240_1087
#YHLM #Museum of Lesya Ukrainka
26 February 2019
On 25 February 2019, the traditional ‘Seven Strings’ event was held at the Yalta Historic and Literature
Museum, dedicated to the birthday of the writer Lesya Ukrainka.
By 2:00 pm, many admirers gathered at the monument to the Ukrainian poetess Lesya Ukrainka, which is
installed in Ekaterininskaya Street. Among them were museum workers, students, members of Yalta
organisations, Yalta poets and musicians, and other residents of the city.
The ceremonial part of the event began with the greeting of the museum director, Yulia Rudnik. The director
thanked the city administration, which found an opportunity to allocate funds from the municipal budget for
the preparation of design estimates for the restoration of the building, where the Department of the Museum
of Lesya Ukrainka is located. At present, the documentation is awaiting approval in Moscow on the issue of
inclusion in the federal target program. In this regard, it is planned to begin restoration works already in this
year.
Alla Frolova, the Head of the Department of the Museum of Lesya Ukrainka, warmly greeted the friends of
the museum and guests of the city. Alla Sergeevna noted that the love for the writer's work and interest in the
story of her life and writing became the basis of a long friendship and cooperation with invited artists,
musicians, teachers, museum workers.
Representatives of the Assembly of the Peoples of Crimea: the chairwoman of the Regional Public
Organisation “Ukrainian Community of Crimea”, Anastasia Gridchina, and the chairman of the Public
Organisation Regional National-Cultural Autonomy “Belarusians of Crimea” noted the unifying role of Yalta
- the inspirer of poets and the focal point of their ways. Russian, Ukrainian, and Belarusian poets worked here,
their memory is alive.
Deputy of the Yalta City Council Irina Alekseeva spoke about the Yalta period of Lesya Ukrainka's life.
The poems of Lesya Ukrainka sounded touchingly performed by students of the Yalta secondary schoollyceum
No. 9, headed by an enthusiast and devotee, their teacher Valentina Ovseichuk. Vera Kirichenko, a
member of the Union of Writers of the Republic of Crimea, masterly and emotionally recited beautiful poems
dedicated to her native land.
At the end of the solemn part, the guests of the event laid flowers in front of the monument to Lesya Ukrainka.
The creative part of the event was held in the halls of the museum. It began with the presentation of the
“Thoughts and Dreams of Lesya Ukrainka” exhibition, dedicated to the “Thoughts and Dreams” collectionjubilee
and the writer’s travels to the places where she drew inspiration for writing works from the collection.
Students of the Yalta Medical College, Daniil Baida, Diana Molodtsova, Kristina Kipenko, Albina
Vorotyntseva and Alexandra Kostyuk, recited poems from the “Thoughts and Dreams” poetess’s collection in
Ukrainian during the theatrical recitation.
The event continued with the performance of the exemplary ensemble of bandura players “Krymskie Proleski”
headed by Elena Boyarko.
Poets, members of the public organisation Yalta branch of the Union of Writers of the Republic of Crimea,
also recited for the guests of the event. They glorified spring and beauty, confirmed its eternal triumph. This
is how the birthday poet Lesya Ukrainka lives in people's hearts.
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Annex 1102
Fevzi Yakubov Crimean Engineering and Pedagogical University
official website, “In memory of Noman Çelebicihan”,
26 February 2019 (excerpts)
1
Translation
Excerpts
In memory of Noman Çelebicihan – Fevzi Yakubov Crimean Engineering and Pedagogical University
FEVZI YAKUBOV CRIMEAN
ENGINEERING AND
PEDAGOGICAL
UNIVERSITY
.
FOR AN
APPLICANT
FOR A
STUDENT
FOR AN
EMPLOYEE SCIENCE EVENTS CONTACTS
DISTANCE LEARNING
Source: https://kipu-rc.ru/meropriyatiya/item/680-pamyati-nomanachelebidzhikhana.html#sigProId3a21b420f3
Tuesday, 26 February 2019 00:00
IN MEMORY OF NOMAN ÇELEBICIHAN
On 21 February, the CEPU hosted a memorable meeting of the CEPU youth dedicated to the 101st
anniversary of the tragic death of the first mufti of the Muslims of Crimea Noman Çelebicihan.
S.I. Dzhelyalov, vice-rector for educational and social work, made a welcoming speech to the
students, emphasizing the importance of holding such memorable meetings so that each of us
knows and remembers invaluable contribution to the history and development of the Crimean Tatar
people that Noman Çelebicihan made.
Dilyara Abibullayeva, candidate of historical sciences, associate professor of the History
Department, continued the meeting with the students by conducting a brief excursion into the life
history of Noman Çelebicihan, as a person who had many titles at once and bore high responsibility
for the freedom-loving and fiercely proud Crimean Tatar people.
This great man is an absolute role model and a real national hero of Crimean Tatars.
[…]
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Annex 1103
Simferopol Academic Gymnasium official website, “About the meeting
of the Museum Council dedicated to the Mother Language Day”,
1 March 2019
1
Translation
01.03.19 About the meeting of the Museum Council dedicated to the Mother Language Day (photo)
sagimnazy.ru/ru/2015-11-04-17-20-21/1501-01-03-19-o-zasedanii-soveta-muzeya-posvyashchjonnogo-dny
u-rodnogo-yazyka-foto
On 21 February, the museum “Blossom of Cultures of Crimea” of the gymnasium held a traditional
performance of the senior group of the Museum Council, dedicated to the Mother Language Day. Rushen
Patel, Ekaterina Petrova, Alina Rudenko and Adilya Gibadulina presented a programme of the fascinating
journey into the world of languages of the peoples of Crimea by telling the legend of the peoples of Crimea.
“There was then no sky, no earth, no sea, no clouds, no stars, no days nor nights. And God said, let there be
crystal sky, and dawn, and stars. And the wind blew from His bosom, and rested in the east in the beauty of His
glory, and set the thunder in an iron chariot. Then God looked down at the earth from above and saw that
everything below was void and shapeless. He pondered how to lay the earth better, and from those thoughts
dark nights emerged, and from God's thoughts clouds and mists came. Rainclouds emerged from the clouds
and brought a storm. It rained on until the ocean of Thetis spread out below.
Many centuries later, a ship sailed across the vast Thetis Ocean.
Greeks and Tatars, Armenians and Russians, Ukrainians, Germans, Bulgarians, and many others gathered on
this ship. They each had their own faith, their own traditions. But they were united by one goal, one dream.
They were looking for a place where they could live freely, thrive with their identity intact.
That ship was so unusual that the great Thetis decided then to observe them, try their endurance, fortitude and
devotion to their dream. They did not understand each other's language, but they found a way out and began to
communicate with each other through dancing, singing, and playing musical instruments.
Each nation wanted to bring joy to the others with their talent, believing that they would all become great
friends and come to love one another.
The Russian people are patient, enduring, and endowed with a profound sense of justice. “Patience is our best
salvation”, they said, instilling faith in everyone on the ship that they would soon find their land of plenty.
The great Thetis was impressed by the resilience of these people, who bravely faced every hardship and
believed firmly in their dream.
Then from the depths of the vast ancient ocean Thesis, rose a marvelous peninsula. Like a giant waking from a
long sleep, it emerged, leaning on the mainland with one hand. It raised its gaze to the sky and plunged into the
abyss of the universe...And people saw this beautiful land, where waterfalls murmured, becoming rivers;
acacias, chestnuts, and wisteria blossomed, cypresses stretched into the sky, and birds sang. And people saw
their goal achieved, knowing that this peninsula would henceforth be their home, where they would live in
peace, friendship and harmony, honoring each other's faith and traditions.
And since then, in warmth, kindness, hard work and harmony, the Crimeans live on earth under the dome of
the starry sky.
They call it the green island,
the splendid island, the wonderful Crimea.
Like a light-winged swift seagull
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Flying over the frothing waves of the sea.
Crimea is our home, do not forget,
Spare not your soul for it!
May the green island of ours
Be shone upon by the peaceful kind sun!
Students of the 5-U grade became participants in the event. There, they read their favorite works of the classics
of Ukrainian and Russian literature.
Alina Rudenko and Albina Nurislamova, guides of the museum “Blossom of Cultures of Crimea” conducted a
tour for fifth graders.
Annex 1103
Annex 1104
Fevzi Yakubov Crimean Engineering and Pedagogical University
official website, “140th anniversary of the birth of A. Chergeev, a
classic of Crimean Tatar literature”, 10 April 2019
140th anniversary of the birth of A. Chergeev, a classic of Crimean Tatar
literature
kipu-rc.ru/meropriyatiya/item/724-nauchno-prakticheskaya-konferentsiya-a-chergeeva.html
Wednesday, 10 April 2019 00:00
On 4 April 2019, the Department of Crimean Tatar Literature and Journalism of the CEPU organised a
scientific and practical conference with international participation “Actual problems of the humanities:
folklore, literature, pedagogy, history, ethnography.” The conference was dedicated to the 140th
anniversary of A. Chergeev, a classic of Crimean Tatar literature.
The event was attended by the CEPU's teachers, students and guests. The speakers highlighted the main
aspects of the playwright's creative life.
Asan Chergeev, the poet's grandson and namesake, also presented the event with little-known facts about
the life and death of the poet.
Read 1076 times
State Budgetary Educational Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov
Crimean Engineering and Pedagogical University”
Simferopol, 8 Uchebny Street [email protected]
Translation
Annex 1104
Annex 1104
Annex 1105
Fevzi Yakubov Crimean Engineering and Pedagogical University
official website, “Works of Refat Ibaldaev in the context of Crimean
Tatar music culture”, 11 April 2019
1
Translation
Works of Refat Ibadlaev in the context of Crimean Tatar music culture – Fevzi Yakubov Crimean
Engineering and Pedagogical University
FEVZI YAKUBOV CRIMEAN
ENGINEERING AND
PEDAGOGICAL
UNIVERSITY
.
FOR AN
APPLICANT
FOR A
STUDENT
FOR AN
EMPLOYEE SCIENCE EVENTS CONTACTS
DISTANCE LEARNING
Source: https://kipu-rc.ru/meropriyatiya/item/726-tvorchestvo-refata-ibadlaevavkontekste-
krymskotatarskoj-muzykalnoj-kultury.html#sigProId7b77b25e36
Thursday, 11 April 2019 00:00
WORKS OF REFAT IBADLAEV IN THE CONTEXT OF CRIMEAN TATAR MUSIC CULTURE
On 3 April, the CEPU hosted a roundtable discussion on the theme “Works of Refat Ibadlaev in the context
of Crimean Tatar music culture”, dedicated to the memory of the famous accordionist, composer and
pedagogue. The event was attended by researchers of the musician's creative work, his pupils, public figures,
performers-accordionists, cultural and art figures.
The reports were made by Dilyaver Osmanov, the editor-in-chief of the Yildiz magazine, Honored Artist of
Tatarstan and the Autonomous Republic of Crimea, Rustem Komrzhi, candidate of pedagogical sciences,
Associate Professor of the Department of Musical and Instrumental Art of the CEPU, Ablyaziz Veliyev,
senior researcher of the Research Institute. An assessment of the work of R. Ibadlaev in the context of the
Crimean Tatar music culture was given. The analysis of the genre composition of the composer's works was
conducted and the stylistic features of his writing were determined. For those present, new aspects of R.
Ibadlaev’s work were revealed and previously unknown works were made public.
The reporters' speeches alternated with bright and thoughtful performance of the author's works by students
of the Department of Musical and Instrumental Art, the Crimean University of Culture, Arts and Tourism,
and E. Seit-Abdulov, the winner of the international competition.
After discussions and debates, the participants of the roundtable adopted a Resolution in which they initiated
the All-Russian Competition of Performers on Folk Instruments named after R. Ibadlaev, as well as the
opening of the composer's museum at the CEPU.
Read 1155 times
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Works of Refat Ibadlaev in the context of Crimean Tatar music culture – Fevzi Yakubov Crimean
Engineering and Pedagogical University
Annex 1105
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Fevzi Yakubov Crimean Engineering and Pedagogical University
official website, “CEPU at the Second International Festival of Youth
and Students”, 17 April 2019
1
Translation
CEPU at the Second International Festival of Youth and Students – Crimean Engineering and
Pedagogical University
FEVZI YAKUBOV CRIMEAN
ENGINEERING AND
PEDAGOGICAL
UNIVERSITY
.
FOR AN
APPLICANT
FOR A
STUDENT
FOR AN
EMPLOYEE SCIENCE EVENTS CONTACTS
DISTANCE LEARNING
Source: https://kipu-rc.ru/meropriyatiya/item/732-kipu-na-ii-mezhdunarodnom-festivale-molodezhi-istudentov.
html
Wednesday, 17 April 2019 00:00
CEPU AT THE SECOND INTERNATIONAL FESTIVAL OF YOUTH AND STUDENTS
Folk choreographic ensemble “Uchan-Su” (artistic director Z.S. Kenzhikaeva) and vocal ensemble of the
CEPU “Tan Yildizi” (artistic director E.A. Seitmemetova) presented the Crimean Tatar culture at the Second
International Festival of Youth and Students “We build a bridge”: the world of education, freedom,
creativity”, which was held on 16 April in the assembly hall of the Vernadsky Crimean Federal University.
The festival was attended by more than 100 representatives of various nationalities, including foreign guests
from India, Nigeria and Zimbabwe. Performers and creative teams were given a task of presenting the
culture of their people. The festival also included master classes on Indian dance, creation of Russian dolls,
weaving afro braids, and henna painting. At the end of the performances, all participants were awarded with
certificates of acknowledgement.
The festival was organised by the State Committee for Inter-ethnic Relations and Deported Citizens of the
Republic of Crimea, as well as the State Budgetary Institution of the Republic of Crimea “House of Peoples’
Friendship”.
As organisers said, the main goal of the event was to integrate young people, to give them the opportunity to
get acquainted with the palette of inter-ethnic cultures and the historical heritage of Crimea. The festival
allowed students to experience an amazing atmosphere of celebration and student unity.
Read 1559 times
Annex 1106
2
Annex 1106
Annex 1107
Post in Yalta Historic and Literature Museum group in VKontakte
social network (relating to celebration of anniversary of
M. Kotsyubinsky), 19 September 2019
1
Translation
On 17 September 2019, there was 155th anniversary of ...
https://vk.com/wall-41839240_1245
Yalta Historic and Literature Museum
19 September 2019
17 September 2019 marks 155 years since the birth of an outstanding writer - Mikhail Kotsyubinsky.
On this unusually warm autumn day, on the cozy veranda of the Museum of M.M. Kotsyubinsky in
Simeiz, an equally warm company of his admirers gathered.
The festive meeting was opened by Natalia Timofeeva, the Head of the Museum of M.M.
Kotsyubinsky in Simeiz. She congratulated everyone who came to the celebration, told about the
upcoming event and gave the floor to the honorary guests of the Museum. Welcoming speeches were
delivered: by former mayor of Simeiz, Nikolay Makarenko, teacher of the Ukrainian language and
literature at the Yalta lyceum-school No. 9, Valentina Ovseichuk. Alla Frolova, the Head of the
Department “Museum of Lesya Ukrainka” of the Yalta Historic and Literature Museum,
congratulated the guests and supported her colleagues in Ukrainian. There is a long-standing and
strong friendship between these museums; both took part in organising this celebration in honour of
M.M. Kotsyubinsky.
The concert part of the meeting began with the performance of the exemplary ensemble of bandura
players Krymskie Proleski. Elegant girls in Ukrainian folk costumes are true craftswomen, under the
touch of their fingers, banduras sang harmoniously and polyphonically, stirring the hearts of people
and delighting the ear.
Poetess Alla Strelnitskaya in her poems colorfully and figuratively described the life and career of
M.M. Kotsyubinsky.
Pupils of the Simeiz secondary school under the guidance of the teacher of Ukrainian language and
literature, Irina Gerier, expressively recited a passage from the work “Under the Minarets” for the
guests. The story flowed from detail to detail, from one reader to another, and with the development
of the plot, the language of the narrative also changed: into Russian, Ukrainian, Crimean Tatar.
The Honored Worker of Culture, Vitaly Bartokhov, the Head of the Cultural and Educational Society
of Belarusians in Alushta, greeted friends and fellows. He perfectly recited the drama “On the Stone”
in the original language, the idea of which came to M. M. Kotsyubinsky in Alushta. It was impossible
not to empathise with the young heroes, not to share their impulse after hearing Vitaly Nikolaevich
tell this story.
Students of the Yalta Medical College staged a theatrical recitation of M.M. Kotsyubinsky's letters,
sent by him from the Southern Coast of Crimea. Once again, the young husband Mikhail was sad far
from his Verunya, the fighter with phylloxera reported to his superiors about the affairs and the
weather, and their lucky friend, who had taken refuge from autumn in Crimea, sent heartfelt greetings
to his acquaintances. The performance was organised by the student's mentor, Valentina Mikhailovna
Luzman, a teacher at the Medical College, and Alla Sergeevna Frolova, the Head of the Department
“Museum of Lesya Ukrainka”, who prepared the text and script for the performance.
Bard, Svetlana Kaplina, brightly and cheerfully sang to the accompaniment of the guitar favorite folk
songs, to which the whole audience sang along, and as the crown of the celebration, she sang a song
dedicated to Simeiz.
Annex 1107
2
The representative of the Yalta Literary Society named after A.S. Pushkin, Anatoly Chaika, is a
frequent and dear guest of literary evenings. He recited poems dedicated to M.M. Kotsyubinsky as
an artist of words.
The meeting lasted for almost two hours, and the audience still greeted the performers vividly, picked
up the motives of familiar songs, greeted their favorite poets, and encouraged the young artists. Such
a meeting, such a friendly circle would delight the heart of the writer M.M. Kotsyubinsky. This joyful
event came to an end and outside the walls, “in the sinful world”, ones rustled on the stones, a cool
autumn wind flew over the minarets, the vine swayed smoothly.
#YHLM #Museum #Yalta
Annex 1107
3
Annex 1107
4
Annex 1107
5
Annex 1107
6
Annex 1107
Annex 1108
Taurida Academy of the Vernadsky Crimean Federal University official
website, “XVIII Annual Scientific and Practical Conference ‘The work
of Lesya Ukrainka and other writers and artists of modern era in the
context of tendencies of dramatization and theatricalization of the art
process’”, 25-27 September 2019
1
Translation
“The work of Lesya Ukrainka and other writers and artists of modern era in the context of tendencies
of dramatization and theatricalization of the art process”
http://lesyaukrainka.cfuv.ru/
Vernadsky Crimean Federal University
Taurida Academy
Humanitarian and Pedagogical Academy
Crimean Engineering and Pedagogical University
Lesya Ukrainka Museum in Yalta
XVIII Annual Scientific and Practical Conference
Conference Dates 25-27 September 2019
INFORMATION LETTER
CONFERENCE PROGRAMME
PHOTO REPORT
Work in literary, linguistic, culturological and methodical sections is envisaged.
Indicative Plan of the Conference:
25 September 2019
Wednesday
Department of Ukrainian Philology of the Faculty of Slavic Philology and Journalism of the
Taurida Academy (20 Yaltinskaya Street, Simferopol)
9.40 – 11.00 – Plenary Session (room 702)
11.30 – 15.00 – Breakout Sessions (rooms 701, 702, 707)
26 September 2019
Thursday
Humanitarian and Pedagogical Academy (2 Sevastopolskaya Street, Yalta)
8.00 – Departure to Yalta from the Crimean Federal University main
building
10.30 – 11.00 – Off-site Plenary Session
11.10 – 15.00 – Breakout Sessions
15.30 –16.30 – Visit to the Lesya Ukrainka Museum
27 September 2019
Friday
Department of Ukrainian Philology of the State Budgetary Educational Institution of Higher
Education of the Republic of Crimea “Crimean Engineering and Pedagogical University” (8
Uchebnyi lane, Simferopol)
9.40 – 14.00 – Breakout Sessions
14.10 – 15.00 – Summing-up of the Conference
Annex 1108
2
The Conference materials are planned to be published in the scientific journal
“The Scholarly Notes of the Vernadsky Crimean Federal University”
Articles should be drawn up according to the modern requirements: Font size 14, Times New Roman, 1.5
spacing, 2 cm margins on all sides, UDC (Universal Decimal Classification), annotations in Ukrainian,
Russian and English languages, keywords.
Working languages – Slavic languages, English.
Address of the Organizing Committee:
Department of Ukrainian Philology
Faculty of Slavic Philology and Journalism
Vernadsky Crimean Federal University
20 Yaltinskaya Street, Simferopol, room 707
Contact phones:
+7 978 789 05 28
+7 978 706 70 95
e-mail: [email protected]
The present announcement is valid as an official invitation to the conference.
Organizing Committee of the Conference
2017-2019 © Vernadsky Crimean Federal University
4 Akademika Vernadskogo Avenue, Simferopol, 295007, Republic of Crimea
Tel.: +7 (3652) 54-50-36;
E-mail: [email protected]
Annex 1108
Annex 1109
Crimean Boarding Gymnasium for Gifted Children official website,
“Republican Festival of Crimean Tatar Culture ‘Korbekkul Gülleri’”,
30 November 2019
1
Translation
Crimean Boarding Gymnasium for Gifted Children
krimgimnaziya.crm.eduru.ru/news/50296305
News
30 November 2019 Republican Festival of Crimean Tatar Culture “Korbekkul Gülleri”
On 30 November 2019, the III Republican Festival of Crimean Tatar Culture “Korbekkul
Gülleri” was held at the “House of Creativity ‘Podmoskovie’” in the city of Alushta. The programme
of the festival included nominations in various age categories: vocal, choreography, art of
declamation. The participants (320 people) were from different regions of Crimea. The jury consisted
of the Head of the Department of Culture, vocal and choreography teachers of the highest category
(Honored Worker of Culture E.K. Bekirova and Honored Artist of Ukraine Munir Ablaev), Doctor
of Philological Sciences I.A. Kerimov, Head of the Department of Vocal Art A.A. Chergeev.
Sofia Singh (8th grade) performed the song “Bairam” in the Crimean Tatar language and the dance
“Bakhchisaray Haitarma”. Our student received the diploma of the second degree for her dance, on
which we congratulate her.
We warmly congratulate our teacher and student and wish them further creative and life successes.
Annex 1109
2
[Diplomas of the 1-2 places and participation of the III Republican Festival of Crimean Tatar
Culture “Korbekkul Gülleri” issued to the students of the Gymnasium]
Annex 1109
Annex 1110
Simferopol Academic Gymnasium official website, “St. Andrew’s
Eve”, 27 December 2019
1
Translation
27 December 2019 St. Andrew’s Eve
sagimnazy.ru/ru/2015-11-04-17-20-21/1782-27-12-2019-andreevskie-vechernitsy
St. Andrew’s Eve
In December, the Orthodox celebrate St. Andrew’s Day. The day of St. Andrew is popularly called Kalita.
Young people organize festivities, and unmarried girls on the night of the holiday read fortune-telling.
Pupils of the 6-U, 7-U and 8-U grades decided not to break this good Ukrainian tradition, and to go back to the
past for an instant, to organize a proper holiday of St. Andrew’s Eve.
The theatrical performance was organized by the teacher of the Ukrainian language and literature Y.V.
Kharitonenko, the class teacher of the 8-U grade A.I. Vykhristyuk and director N.N. Zhuk.
Teachers, students and their parents were invited to the celebration.
At the beginning of the holiday the hosts told about the nature of the holiday, its Christian roots. All attendees
could immerse themselves in the atmosphere of Ukrainian traditions. Among the main characters of the Eve
were the host and hostess, visited by the young girls and boys.
St. Andrew’s Eve, as it should be, was held in the best national traditions, including decorating the chapel and
the costumed performance in the Ukrainian style, with scenes and dialogues, ditties, chants and quick jumpingdance.
It was a celebration of folk wisdoms and songs. No Eve would be complete without a sweet, cheerful
Ukrainian folk song, so beloved and dear to us from our childhood.
Annex 1110
2
During the performance, all those present had the opportunity to appreciate the beauty and grandeur of
Ukrainian folk costumes and rituals, to expand their knowledge of folk knowledge and to charge a cheerful
mood.
Cheerful contests, magical divination, fiery Ukrainian dance, tasty kalita — everything brought about joy. And
the hot vareniki were the best part of it.
The students reproduced all the flavour of Ukrainian culture and had the opportunity to show their talents and
feel like real actors. This event contributed to the spiritual development of young people.
Yu.V. Kharitonenko
Annex 1110
Annex 1111
N. Ryndich, Lines like the Patterns of an Embroidered Towel: Poems,
Songs, Dedications, Gasprinsky Media Centre, Simferopol, 2020
(excerpts)
1
Translation
Excerpts
Original in Russian and Ukrainian
Nadiya Ryndych
(Machulyanska)
Lines like the patterns of an embroidered towel:
poems, songs, dedications
Third edition
To the memory of
Vera Sergeevna Roik
Annex 1111
2
Annex 1111
3
Nadiya Ryndych
(Machulyanska)
Lines like the patterns of an embroidered towel:
poems, songs, dedications
Third edition
Gasprinsky Media Centre
Simferopol
Annex 1111
4
2020
UDC 821.161
LBC 84 (2Rus = 6Crm)
R93
Approved by the Advisory Council for the publication of socially significant literature in native
languages at the State Autonomous Institution of the Republic of Crimea “Gasprinsky Media
Centre”.
Published with the support of State Committee for Inter-ethnic Relations of the Republic of Crimea
at the expense of the federal budget, the budget of the Republic of Crimea, not subject to
commercial distribution
The book uses embroidery ornaments by V.S. Roik, documents and photographs from her personal
archive and from the archive of the newspaper “Krymska Svitlytsa”
R 93 N.S. Ryndich
Lines like the patterns of an embroidered towel: poems, songs, dedications / N.S.
Ryndich; compiled by V.M. Roik, O.V. Prokhorenko - 3rd edit. - Simferopol: Gasprinsky Media
Centre, 2020. - 192 p.: photo. - In the Ukrainian language.
UDC 821.161
LBC 84 (2Rus = 6Crm)
ISBN 978-5-6042975-9-9
The “Lines like the patterns of an embroidered towel” book was composed of dedication poems,
impromptu poems and poems that became songs written by the Crimean poet Nadiya Ryndych, a
longtime admirer of the Crimean Ukrainian embroiderer, Hero of Ukraine, Honored Master of Folk
Art, Vera Sergeevna Roik. These works, dedicated to the immortal art of embroidery and its
followers, are written on the basis of autobiographical data of the Master - evidence of true love for
a human whose art gives joy to those who communicate with him, who at least once visited the
exhibition of embroidery by V.S. Roik.
ISBN 978-5-6042975-9-9
© N.S. Ryndich, author, 2020
© V.M. Roik, O.V. Prokhorenko, compilers, 2020
© State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”, 2020.
[...]
Annex 1111
Annex 1112
Krym syogodni, No. 1 (1), 2020
(excerpts)
1
Translation
Excerpts
Translation from Ukrainian
THE FIRST UKRAINIAN CULTURAL AND EDUCATIONAL MAGAZINE IN RUSSIAN CRIMEA
12+
KRYM SYOGODNI 1 (1) 2020
26 Quotes by
Sergey Aksyonov
52 Anton Sirotkin:
“Cossacks are a whole philosophy, they are life,
and we live this life”
34 Exclusive interview with the Chairman of the
Civic Chamber of Crimea
Grigory Ioffe
54 Boris Levin
Myths about the coronavirus
(Emblem)
PATRIOTIC WAR
75 YEARS OF THE GREAT VICTORY
HEROES OF THE GREAT PATRIOTIC WAR
Magazine of the Regional Non-Governmental Organisation “Ukrainian Community of Crimea” and information partner
of the Internet portal Pereyaslavska Rada 2.0 http://pereyaslavskayarada.com
Annex 1112
2
Pages 6-7
[…]
FRONT LETTERS
Triangles of hope - that is what our ancestors
called the front letters. They are still carefully
preserved in family archives and passed on as
a relic to descendants.
HEROES OF THE GREAT PATRIOTIC
WAR
“Lady Death” of the Sevastopol defense
The name of Lyudmila Pavlychenko is
significant for the history of Crimea. This
brave girl took part in the defense of
Sevastopol. Today it is difficult to imagine,
but her legendary path began by accident.
“Forgotten Marshal”.
The man who liberated the Crimea
Fedor Ivanovich Tolbukhin - Soviet military
leader, Marshal of the Soviet Union, Hero of
the Soviet Union. Knight of the Order of
Victory, People's Hero of Yugoslavia and the
Republic of Crimea.
The eternal falcon of the Crimean sky
Amet-Khan Sultan - twice Hero of the Soviet
Union, winner of the State Prize, Honored
Test Pilot of the USSR, Honorary Pilot of
France, Honorary Citizen of the cities of
Yaroslavl, Melitopol, Alupka and the
Autonomous Republic of Crimea.
GOOD NEIGHBORHOOD
5 years in the Russian Crimea
The Regional Non-Governmental
Organisation “Ukrainian Community of
Crimea” was established in the Russian
Crimea on 14 October 2015. Members of the
Ukrainian Community of Crimea are engaged
in cultural education in common with many
peoples of Crimea.
8
10
12
14
16
MIRROR OF CULTURE
Nadiya Ryndych. Master of folk art, Crimean
poetess
The first rhyming lines were written by her for
a school newspaper. But a serious passion for
poetry began for her in the “Dzherelo” literary
association of the “Nizhnyogirya” newspaper
QUOTE OF OUR TIME
EXPRESSIONS OF MODERN POLITICIANS
QUOTES BY SERGEY AKSYONOV
Sergey Aksyonov - Head of the Republic of
Crimea, leader of opinions among the people
of the region. He has governed the Republic
since Crimea returned home to Russia, and
was re-elected Head of the Republic last fall.
Sergey Aksyonov knows the peninsula as his
“five fingers” and most Crimeans are proud of
their charismatic leader. Krym syogodni has
compiled a selection of Sergey Aksyonov’s
statements for our reader.
MEMORIES OF THE WAR
Life story.
Memoirs of Vera Roik about the Great
Patriotic War
The war left an imprint on the memory of
many people. It has become a nightmare for
some people, but some of them have tempered
for many years and a great future. This is
24
26
30
Annex 1112
3
CRIMEA HOLIDAYS
5 MYSTERIOUS CORNERS OF THE
CRIMEA PENINSULA
Crimea is a region of picturesque nature. From
mountain peaks to the dense crown of forests,
everything here breathes history and
mysteries. Here everything that the eyes touch
is admirable. In this article we will tell you
about the mysterious places of Crimea.
ISSUE'S GUEST
EXCLUSIVE INTERVIEW
Chairman of the Civic Chamber of Crimea
Grigory Ioffe
Chairman of the Civic Chamber of the
Republic of Crimea Grigory Ioffe summed up
the work of the Civic Chamber of the
“second” convocation of the Republic of
Crimea, spoke about the attitude to social
processes taking place in the Russian Crimea,
as well as insufficient study of the history of
the Great Patriotic War by youth.
20
34
exactly what we know from the memoirs of
Vera Sergeevna Roik, a talented embroiderer
and Hero of Ukraine.
CRIMEA TALENTS
“Heirs of Svarog”:
blacksmiths-defenders of the Crimea
Unique products are born from under the
hammer of the “Heirs of Svorog” guild. Guild
members are engaged in historical
reconstructions. They also contributed to the
restoration of the ancient city of Naples
Scythian. In Simferopol, the blacksmiths'
works can be seen in the Park of forged
figures in the square named after Dybenko.
“The legacy we are losing”
Saints Cyril and Methodius, the creators of
Slavic writing, are solemnly glorified in all
Slavic countries on May 24 every year. Two
alphabets were created - Glagolitic and
Cyrillic. This was the first step towards the
creation and development of numerous Slavic
languages. And the Ukrainian language went
its own unique and difficult way.
COSSACK FATE
Anton Sirotkin: “Cossacks are a whole
philosophy, they are life, and we live this
life”
In February of this year, the Black Sea
Cossack Army was created in the Crimea.
Ataman of the association, Anton Sirotkin,
told the Krym syogodni magazine's editors
how the modern Cossacks live and do in the
Republic of Crimea.
The famous Crimean doctor refuted the
most common myths about the coronavirus
46
50
52
54
Annex 1112
4
FLOWERS OF CRIMEA CULTURES
CRIMEA PALETTE: ETHNIC LIFE OF
THE REPUBLIC OF CRIMEA
Crimea is a multinational Republic. More than
170 nationalities live here. The palette of
cultures and religions allows you to regard the
peninsula as one of the most unique and
unusual places on the planet. Every year a
number of different holidays are held on the
peninsula, which are organized by
representatives of national minorities.
[…]
40
We are surrounded by a huge amount of
information about the new coronavirus. Along
with panic due to the spread of the new
coronavirus, many myths and misconceptions
are formed. Unfortunately, chain mailings
with false facts and tips about SARS-CoV2
have flourished online.
Annex 1112
5
back cover page
KRYM SYOGODNI
1 (1) 2020 12+
THE FIRST UKRAINIAN CULTURAL AND EDUCATIONAL MAGAZINE IN RUSSIAN CRIMEA
Editor-in-chief Gridchina A.S.
Design and layout Veselov A.V.
The cover depicts the Hero of the USSR, L. Pavlichenko
Founder and publisher
RNGO (Regional Non-Governmental Organisation) “Ukrainian community of Crimea”
Address: Zip code 295011, Republic of Crimea, City of Simferopol, 30 Samokisha Street
Printed at the “Salta” printing house
295000, Republic of Crimea, Simferopol, 24/3 Komunalna St. / Promizhniy Line
www.saltaprint.com
Order No. 33.
Circulation 700 copies.
Send to the printer on 19 May 2020.
Released on 26 May 2020.
Reprinting of magazine materials is possible with the permission of the editors.
Annex 1112
Annex 1113
Krym syogodni, No. 2 (2), 2020
(excerpts)
1
Translation
Excerpts
Translation from Ukrainian
THE FIRST UKRAINIAN CULTURAL AND EDUCATIONAL MAGAZINE IN RUSSIAN CRIMEA
KRYM SYOGODNI 2 (2) 2020
INFORMATION
AGENCY
KRYM Segodnya
12+
18 Vladimir Konstantinov:
“There is an internal magnetism between Russians
and Ukrainians that comes from the realization
that they are really two fraternal peoples”
26 Georgy Muradov:
“I am sure that Russians and Ukrainians have a
common destiny”
42 Vadim Volchenko:
“This season is not inferior, and even exceeds the
success of last year’s season”
32 Gleb Lyashenko:
“The modern nation is built on values that unite
the people, not divide them”
Magazine of the Regional Non-Governmental Organization “Ukrainian Community of Crimea” and Information
Agency Krym Segodnya
Annex 1113
2
[…]
CONTENT
No. 2 (2) 2020
Mirror of culture
Lesya Ukrainka Museum in Yalta.
Recent memories of the poetess
10
Heroes of the Great Patriotic War
Vasily Gorishniy is a legendary divisional
commander of the Great Patriotic War
12
Famous figure
Petr Gubonin: serf who opened the Crimea
to the people
14 By Crimean trails
From the Crimea with love
38
Modern politics
Vladimir Konstantinov:
“There is an internal magnetism between
Russians and Ukrainians that comes from
the realization that they are really two
fraternal peoples”
18
All roads lead to the Crimea
Vadim Volchenko:
“This season is not inferior, and even
exceeds the success of last year's season”
42
International notes
Crimea on the international stage
22 Borderless Crimea
Crimea expands its horizons
44
Issue’s guest
Georgy Muradov:
“I am sure that Russians and Ukrainians
have a common destiny”
26
Crimean festivals
Jazz chord of summer
46
View from Ukraine
Gleb Lyashenko:
“The modern nation is built on values that
unite the people, not divide them”
32
Religions of the peoples of Crimea
“Little Jerusalem”: strength in unity
Life of the Ukrainian community of
Crimea
“Obzhinki 2020”. The last sheaf feast with
Ukrainian flavor
50
52
Crimean talents
Tatiana Yakibchuk
“I wanted to succeed in life”
36
Good neighborliness
“Russian community of Crimea"
The way home
54
Cherished memory of Vadim Roik 59
[…]
Annex 1113
3
Page 10
MIRROR OF CULTURE
LESYA UKRAINKA MUSEUM IN YALTA
Living Memories of the Poetess
In the beginning of July 2020, the Ukrainian Community of Crimea received a special gift from the
employees of the Yalta Museum of Lesya Ukrainka – a copy of the first page of the poetess’s manuscript titled
Iphigenia in Tauris. It is noteworthy that this amiable gesture is very important for each member of the
Ukrainian Community in Crimea, as thereby we try to preserve and promote Ukrainian culture in the peninsula.
Let’s remind ourselves that nowadays the Yalta Museum of Lesya Ukrainka is an exceptional institution
preserving the living memories of the Crimean land about the famous writer.
Walking down Yalta’s embankment and turning to one of the numerous narrow streets of the city, one
can visit a two-story building at Yekaterininskaya Street. This is where the Yalta Museum of Lesya Ukrainka
keeps its artifacts. The Museum was opened in honour of the 120th anniversary of the poetess. On 25 February
1991, a permanent exhibition was opened in the newly-renovated building of the Museum. “Lesya Ukrainka
and Crimea” exhibition describes the Crimean period of the writer’s life.
Lesya Ukrainka lived at Yekaterininskaya Street (formerly known as Litkensa Street) during her first
visit to Crimea. In her early years, Lesya Ukrainka was a sickly child. She was a frequent guest of Crimea –
she visited Saki, Yalta, Balaklava and Yevpatoria. The poetess spent a total of three years in the peninsula.
She used to say that the Crimean shores were the “cradle of her art”. Lesya created the Crimean Memories and
Crimean Echoes collections. Here, she translated Shakespeare’s and Byron’s writings.
On 24 August 2001, the old display was replaced by a new one titled Lomikamen. The display tells
visitors about the path of Lesya Ukrainka's life and artistic journey. The display’s keynote is a saxifraga flower
the poetess saw on her way up the Ai-Petri mountain. The flower was small, but overcame all obstacles to fight
its way up through hard stone – it symbolises the life of Lesya Ukrainka herself who struggled, fought her
illness, but never gave up.
Krym syogodni No. 2/2020
Annex 1113
4
Page 11
Nowadays, among the Museum’s exhibits, there are items that were important for the poetess such as
a garnet bead necklace Lesya herself considered a talisman of hers. Among the items of the Museum’s main
display are: a collection of banduras (a Ukrainian traditional string instruments), the poetess’s works published
during her lifetime, the photos of her relatives and people who were close to her, paintings dated the XIX-XX
cent., as well as Ukrainian national costumes. The exhibition also displays Lesya Ukrainka’s medicine box.
During her stay in Yalta, Lesya’s health condition was very poor – she had to carry her medicines everywhere
she went.
Excursions are available in the Russian and Ukrainian languages, at the visitors’ option. Unfortunately,
nowadays only a part of exhibits telling the tale of the great writer can be seen – the second floor of the museum
is currently closed for reconstruction. Previously, Ukrainian authorities paid little attention to the Museum’s
problem, which is why the building is in dire need for major repair. At visitor’s request, the sections of the
Museum dedicated to Lesya Ukrainka and other figures of Ukrainian culture have been included in the
literature display of the Culture of Yalta in the XIX - first quarter of the XX cent. structural subdivision, as
the matters of Ukrainian culture and literature remain matters of of current interest for the Russian Crimea as
well.
Lesya Ukrainka visited Crimea for the last time in 1908. In Yalta, Lesya Ukrainka worked on her last
poem that we mentioned above – Iphigenia in Tauris. Sadly, the poetess never finished it.
In 1972, a monument to Lesya Ukrainka was erected in front of the Museum. In honour of the poetess’s
centennial, G.N. Kalchenko, the designer and sculptor of the monument, donated it to the city. The monument
shows Lesya Ukrainka sitting on a seashore, deep in her thought. Amazing but true – the monument stands on
stone blocks lifted from the sea bottom by the Ayu-Dag mountain specifically for it.
Krym syogodni No. 2/2020
[…]
Annex 1113
5
[…]
Back cover page
KRYM SYOGODNI
2 (2) 2020
12+
THE FIRST UKRAINIAN CULTURAL AND EDUCATIONAL MAGAZINE IN RUSSIAN CRIMEA
Editor-in-chief
Gridchina A.S.
Design and layout
Veselov A.V.
Founder and publisher
RNGO (Regional Non-Governmental
Organisation) “Ukrainian community of Crimea”
Address: Zip code 295011, Republic of Crimea,
City of Simferopol, 30 Samokisha Street
Printed at the “Salta VB” printing house
295000, Republic of Crimea, Simferopol, 24/3
Komunalna St. / Promizhniy Line
www.saltaprint.com
Order No. 92.
Circulation 700 copies.
Send to the printer on 17 September 2020.
Released on 28 September 2020.
Reprinting of magazine materials is possible with
the permission of the editors.
[…]
Annex 1113
Annex 1114
Krym syogodni, No. 3 (3), 2020
(excerpts)
1
Translation
Excerpts
Translation from Ukrainian
THE FIRST UKRAINIAN CULTURAL AND EDUCATIONAL MAGAZINE IN RUSSIAN CRIMEA
KRYM SYOGODNI 3 (3) 2020
INFORMATION AGENCY
KRYM SYOGODNI
EXCLUSIVE INTERVIEW WITH THE HEAD OF THE REPUBLIC OF CRIMEA
SERGEY AKSYONOV
READ IN THE ISSUE:
Svetlana Savchenko:
“Preserving the past is the way to a happy future”
Ukrainian “Shchedryk”.
The most popular Christmas song has been traveling the world for over 100 years
Exclusive interview with Estonian political expert Andrey Zarenkov
Swallow’s Nest.
New life of the main symbol of Crimea
MAGAZINE OF INFORMATION AGENCY KRYM SYOGODNI AND REGIONAL NON-GOVERMENTAL
ORGANISATION “UKRAINIAN COMMUNITY OF CRIMEA”
Annex 1114
2
[…]
Page 6
Content
No. 3 (3) 2020
EXCLUSIVE INTERVIEW WITH THE
HEAD OF THE REPUBLIC OF
CRIMEA SERGEY AKSYONOV
16 40
Svetlana Savchenko:
“PRESERVING THE PAST IS A WAY
TO A HAPPY FUTURE”
5
CONGRATULATIONS OF THE HEAD
OF THE REPUBLIC OF CRIMEA
SERGEY AKSYONOV
SWALLOW’S NEST
New life of the main symbol of Crimea 24
7 EDITOR’S WORD FLOWERS OF CRIMEA CULTURES
A look from the past
32
8 NEW YEAR ON THE FRONT THE PENINSULA AS IN A DREAM
Crimean heritage of Mikhail Kotsyubinsky 34
10 SCOUT IN A WHITE COAT
The story of Maria Baida’s feat
SAINT LUKA VOYNO-YASENETSKY
ARCHBISHOP, PROFESSOR, SURGEON
28
36 Tatiana Shevchenko:
“AN ARTIST - THE PROFESSION OF
MY LIFE”
12 TWO WAYS OF ONE LITTLE
RUSSIAN
Creativity and vocation of Stepan Rudansky
BELARUSIANS OF THE CRIMEA is an
integral part of the Belarusians of Russia
large family!
46
22 INTERESTING ABOUT TAURIDA THE LAST DAYS NEAR THE BLACK
SEA
Crimean hope of Maxim Bogdanovich
50
CHRISTMAS TRADITIONS AND
RITUALS OF UKRAINIANS
54
“EUROPE SHOULD LEARN FROM
THE EXPERIENCE OF INTERETHNIC
HAMONY OF THE
REPUBLIC OF CRIMEA”
44 UKRAINIAN “SHCHEDRYK”
The most popular song has been traveling
the world for more than 100 years
56
FRIENDS OF KRYM SYOGODNI
MAGAZINE CONGRATULATE
READERS AND EDITORIAL OFFICE
ON NEW YEAR
58
Annex 1114
3
[…]
Last cover page
KRYM SYOGODNI
3 (3) 2020
12+
THE FIRST UKRAINIAN CULTURAL AND
EDUCATIONAL MAGAZINE IN RUSSIAN
CRIMEA
Editor-in-chief
Gridchina A.S.
Design and layout
Veselov A.V.
Photos of Oleksandr Sych and Yulia
Shumlyaeva were used in the preparation of the
magazine
Instagram Instagram
@kartman_crimea @ultyash
Founder and publisher
RNGO (Regional Non-Governmental
Organisation) “Ukrainian community of Crimea”
Address: Zip code 295011, Republic of Crimea,
City of Simferopol, 30 Samokisha St.
Printed at the Salta printing house
295000, Republic of Crimea, Simferopol, 24/3
Komunalna St. / Promizhniy Line
www.saltaprint.com
Order No. 137.
Circulation 700 copies.
Send to the printer on 9 December 2020.
Released on 18 December 2020.
Reprinting of magazine materials is possible with
the permission of the editors.
Annex 1114
Annex 1115
Programme of the X Research and Practical Conference
“Taras Shevchenko and the Present”, 2020
(excerpts)
1
Translation
Excerpts
Translation from Ukrainian
PROGRAMME
of the Х research and practical conference
TARAS SHEVCHENKO AND THE PRESENT
Simferopol – 2020
Annex 1115
2
State Budgetary Educational Institution of Higher Education of the Republic of Crimea
“Fevzi Yakubov Crimean Engineering and Pedagogical University”
Faculty of Philology
Department of Ukrainian Philology
Federal State Autonomous Educational Institution of Higher Education “VERNADSKY CRIMEAN
FEDERAL UNIVERSITY”
Taurida Academy
Faculty of Slavic Philology and Journalism
Department of Ukrainian Philology
MUNICIPAL BUDGETARY INSTITUTION OF CULTURE CENTRALIZED LIBRARY SYSTEM
FOR ADULTS, MUNICIPALITY DISTRICT OF SIMFEROPOL, “SHEVCHENKO BRANCH
LIBRARY No. 7”
PROGRAMME
of the Х research and practical conference
TARAS SHEVCHENKO AND THE PRESENT
5-6 March 2020
Simferopol
Annex 1115
3
Page 3
CONFERENCE ORGANIZING COMMITTEE
Head of the organizing committee
Chingiz Fevzievich Yakubov, candidate of engineering sciences, associate professor, doctor of engineering,
rector of State Budgetary Educational Institution of Higher Education of the Republic of Crimea “Fevzi
Yakubov Crimean Engineering and Pedagogical University”
Deputy heads of the organizing committee
Galina Yuryevna Bogdanovich, doctor of philological sciences, professor, head of the Faculty of Slavic
Philology and Journalism, Taurida Academy, Federal State Autonomous Educational Institution of Higher
Education “Vernadsky Crimean Federal University”
Tatiana Petrovna Gordienko, doctor of pedagogical sciences, professor, vice-rector for research and
innovative work of State Budgetary Educational Institution of Higher Education of the Republic of Crimea
“Fevzi Yakubov Crimean Engineering and Pedagogical University”
Members of the organizing committee
Alime Ismoilovna Apselyamova, candidate of political sciences, associate professor, head of the Philological
Faculty of State Budgetary Educational Institution of Higher Education of the Republic of Crimea “Fevzi
Yakubov Crimean Engineering and Pedagogical University”
Maria Grigoryevna Bagriy, candidate of philological sciences, associate professor of the Department of
Ukrainian Philology, Taurida Academy, Federal State Autonomous Educational Institution of Higher
Education “Vernadsky Crimean Federal University”
Nina Fedorovna Grozyan, candidate of philological sciences, associate professor, head of the Department of
Ukrainian Philology, State Budgetary Educational Institution of Higher Education of the Republic of Crimea
“Fevzi Yakubov Crimean Engineering and Pedagogical University”
Viktor Ivanovych Gumenyuk, doctor of philological sciences, professor, head of the Department of
Ukrainian Philology, Taurida Academy, Federal State Autonomous Educational Institution of Higher
Education “Vernadsky Crimean Federal University”
Olga Nikolaevna Gumenyuk, doctor of philological sciences, professor of the Department of Ukrainian
Philology, State Budgetary Educational Institution of Higher Education of the Republic of Crimea “Fevzi
Yakubov Crimean Engineering and Pedagogical University”
Natalia Vasilyevna Karzhavina, head of “Shevchenko Branch Library No. 7”
Oksana Vyacheslavovna Krivenko, candidate of philological sciences, teaching assistant of the Department
of Ukrainian Philology, Taurida Academy, Federal State Autonomous Educational Institution of Higher
Education “Vernadsky Crimean Federal University”
Oksana Stepanovna Maslikova, candidate of philological sciences, associate professor of the Department of
Ukrainian Philology, State Budgetary Educational Institution of Higher Education of the Republic of Crimea
“Fevzi Yakubov Crimean Engineering and Pedagogical University”
Zarema Seityagyayevna Osmanova, teacher of the Department of Ukrainian Philology, State Budgetary
Educational Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean
Engineering and Pedagogical University”
Igor Valentinovich Shatsky, candidate of philological sciences, associate professor of the Department of
Ukrainian Philology, State Budgetary Educational Institution of Higher Education of the Republic of Crimea
“Fevzi Yakubov Crimean Engineering and Pedagogical University”
Annex 1115
4
Schedule of the Conference
5 March
11.00 a.m. – 12.00 p.m. registration of the participants (Shevchenko Branch Library No. 7, 3 Nikanorova
Str.)
Page 4
12.00 p.m. – 02.00 p.m. plenary session (Reading room of Shevchenko Branch Library No. 7)
6 March
10.00 a.m. – sessions’ work:
State Budgetary Educational Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov
Crimean Engineering and Pedagogical University”
(lecture halls 172; 165 a; 174);
Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean Federal
University” (lecture hall 702)
Sections
Literary and Folkloristic Studies
Language Studies
Studying the works of Taras Shevchenko at school
History. Philosophy. Culturology
Student Research Seminar
Time allocation
Plenary session report – up to 15 minutes
Breakout session report – up to 10 minutes
Speech during the discussion, communication – up to 5 minutes
Page 5
PLENARY SESSION
Conference opening
Tatiana Petrovna Gordienko, doctor of pedagogical sciences, professor, vice-rector for research and
innovative work of State Budgetary Educational Institution of Higher Education of the Republic of Crimea
“Fevzi Yakubov Crimean Engineering and Pedagogical University”
Welcome speech for the participants of the conference
Alime Ismoilivna Apselyamova – candidate of political sciences, associate professor of the
Department of Humanities and Social Disciplines; head of the Philological Faculty of State Budgetary
Educational Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean
Engineering and Pedagogical University”
Valentina Vasylyevna Vlasenko – candidate of philological sciences, associate professor
Pavel Romanovich Vlasenko – rector’s assistant, State Budgetary Educational Institution of
Extended Professional Education of The Republic of Crimea, Crimean Republican Institute of Postgraduate
Pedagogical Education
Teachers and pupils of municipal budgetary general education institution “Secondary General
Education School No. 43” of Simferopol
Annex 1115
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Page 6
REPORTS
Irina Viktorovna Aleksandrova, doctor of philological sciences, professor of the Department of Russian and
Foreign Literature, Taurida Academy, Federal State Autonomous Educational Institution of Higher
Education “Vernadsky Crimean Federal University”
Taras Shevchenko’s play “Nazar Stodolia” in the context of Ukrainian and Russian dramaturgy of the
first half of the 19th century
Alime Ismoilovna Apselyamova, candidate of political sciences, associate professor of the Department of
Humanities and Social Disciplines, head of the Philological Faculty of State Budgetary Educational
Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean Engineering and
Pedagogical University”
Dialog of cultures in the era of globalization
Nina Fedorovna Grozyan, candidate of philological sciences, associate professor, head of the Department of
Ukrainian Philology, State Budgetary Educational Institution of Higher Education of the Republic of Crimea
“Fevzi Yakubov Crimean Engineering and Pedagogical University”
Verbalization of foreign land in plant imagery: a projection into Taras Shevchenko’s poetic language
Viktor Ivanovich Gumenyuk, doctor of philological sciences, professor, head of the Department of
Ukrainian Philology, Taurida Academy, Federal State Autonomous Educational Institution of Higher
Education “Vernadsky Crimean Federal University”
Artistic psychologism of child figures in the lyrics of Taras Shevchenko and the early prose of
Volodymyr Vynnychenko
Olga Nikolaevna Gumenyuk, doctor of philological sciences, professor of the Department of Ukrainian
Philology, State Budgetary Educational Institution of Higher Education of the Republic of Crimea “Fevzi
Yakubov Crimean Engineering and Pedagogical University”
Artistic disclosure of the drama of women’s fate in Ukrainian and Crimean Tatar folklore lyrics
Natalia Vasilyevna Karzhavina, head of “Shevchenko Branch Library No. 7
On the endless path to Taras Shevchenko
Denis Sergeevich Mokrentsov, candidate of philological sciences, associate professor of the Department of
Russian and Ukrainian Philology and Teaching Methods, Humanities and Education Sciences Academy
(branch), Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean
Federal University”
Prophetic motifs in the works of T.G. Shevchenko
Lyudmyla Petrovna Oskoma, deputy director for research and methodological work, teacher of Ukrainian
language and literature, Russian language and literature of Municipal Budgetary General Education
Institution “Secondary General Education School No. 43” of the municipal formation of the urban district of
Simferopol
Moral and ethical education of children of senior school age: a methodological aspect (based on the
example of Taras Shevchenko’s work)
Viktor Ivanovich Stus, member of National Writers’ Union of Ukraine, honored journalist of the Republic of
Kazakhstan and Ukraine
“We can’t imagine ourselves without Taras...”
Annex 1115
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Page 7
BREAKOUT SESSIONS
Session 1. Literary and Folkloristic Studies
Sub-session 1. (Crimean Engineering and Pedagogical University, lecture hall 172)
Supervisors: Olga Nikolaevna Gumenyuk
Igor Valentinovich Shatsky
Diana Arsenovna Abzhelieva, teacher of the Department of English Philology, State Budgetary Educational
Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean Engineering and
Pedagogical University”
Core denotative components in the entry of ornithonyms
Fausia Gilmrahmanovna Ablyakimova, senior teacher of the Department of English Philology, State
Budgetary Educational Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean
Engineering and Pedagogical University”
The splendor and charm of Taras Shevchenko’s poetry in the translations of the English translator
Vera Rich
Lilya Raimovna Velishaeva, candidate of philological sciences, senior teacher of the Department of English
Philology, State Budgetary Educational Institution of Higher Education of the Republic of Crimea “Fevzi
Yakubov Crimean Engineering and Pedagogical University”
The peculiarities of the chronotope of Scottish emigrational poetry of the 19th century.
Edie Karimovna Dzhaparova candidate of philological sciences, associate professor, head of the Department
of English Philology, State Budgetary Educational Institution of Higher Education of the Republic of Crimea
“Fevzi Yakubov Crimean Engineering and Pedagogical University”
Ritual and mythological motifs in the works of Taras Shevchenko and Robert Graves
Olesya Valeryevna Litvyak, candidate of philological sciences, senior teacher of the Department of English
Philology, State Budgetary Educational Institution of Higher Education of the Republic of Crimea “Fevzi
Yakubov Crimean Engineering and Pedagogical University”
The image of T.G. Shevchenko in modern media discourse
Aliye Khayridinovna Mustafayeva, senior teacher of the Department of German Philology, State Budgetary
Educational Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean
Engineering and Pedagogical University”
National stereotypes in the work of Clemens Brentano “Die mehreren Wehmüller und ungarischen
Nationalgesichter” [The Several Weepers and Hungarian National Faces]
[…]
Sub-session 2. (Vernadsky Crimean Federal University, lecture hall 701)
Supervisors: Maria Grigorievna Bagri,
Vladimir Stanislavovich Shvets
Maria Grigorievna Bagri, candidate of philological sciences, associate professor of the Department of
Ukrainian Philology, Taurida Academy, Federal State Autonomous Educational Institution of Higher
Education “Vernadsky Crimean Federal University”
Taras Shevchenko as a text: on the study of the artist’s work and personality from the perspective of
contemporary sociological research
Annex 1115
7
Page 8
Valentina Timofeevna Gasanova, candidate of philological sciences, associate professor of the Department
of Humanities and Social and Economic Disciplines, Crimean branch of the Federal State Budgetary
Educational Institution of Higher Education “Russian State University of Justice”
Cognitive structure of the fiction text (based on the prose of Taras Shevchenko)
Irina Sergeevna Gladka, candidate of philological sciences, associate professor of the Department of
Ukrainian Philology, Taurida Academy, Federal State Autonomous Educational Institution of Higher
Education “Vernadsky Crimean Federal University”
Shevchenko intertextems in the novel works of Yuri Andrukhovich
Vasily Vasilyevich Derkach, candidate of philological sciences, associate professor of the Department of
Ukrainian Philology, Taurida Academy, Federal State Autonomous Educational Institution of Higher
Education “Vernadsky Crimean Federal University”
Literary and critical views of Emelyan Ogonovsky on the works of Taras Shevchenko
Zoreslava Aleksandrovna Dubinets, candidate of philological sciences, associate professor of the
Department of Humanities of the Institute of Pedagogical Education and Management (branch) of the
Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean Federal
University” in Armyansk
Historical themes in the works of Shevchenko-artist
[…]
Session 2. Language Studies
Sub-session 1. (Crimean Engineering and Pedagogical University, lecture hall 165)
Supervisors: Oksana Stepanivna Maslykova
Zarema Seitiahiaivna Osmanova
Oksana Pavlovna Davydova, candidate of philological sciences, associate professor of the Department of
English Philology, State Budgetary Educational Institution of Higher Education of the Republic of Crimea
“Fevzi Yakubov Crimean Engineering and Pedagogical University”
Transformation of the image of T.G. Shevchenko in media texts
Oksana Stepanovna Maslykova, candidate of philological sciences, associate professor of the Department of
Ukrainian Philology, State Budgetary Educational Institution of Higher Education of the Republic of Crimea
“Fevzi Yakubov Crimean Engineering and Pedagogical University”
Individual-author nominations of persons in the poetic vocabulary of the 19th century (based on the
poems of T.G. Shevchenko)
Ekaterina Evgenievna Mashkova, candidate of philological sciences, senior teacher of the Department of
Russian Philology, State Budgetary Educational Institution of Higher Education of the Republic of Crimea
“Fevzi Yakubov Crimean Engineering and Pedagogical University”; E. Medzhytova, master student of the
1st year of the Department of Russian Philology, State Budgetary Educational Institution of Higher
Education of the Republic of Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical University”
Т.H. Shevchenko about the Crimean War (based on the poet’s epistolary)
Elina Rasimovna Nasibullayeva, teacher of the Department of English Philology, State Budgetary
Educational Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean
Engineering and Pedagogical University”.
The semantic structure of the lexeme “education”
Zarema Seityagyayevna Osmanova, teacher of the Department of Ukrainian Philology, State Budgetary
Educational Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean
Engineering and Pedagogical University”
Ukrainian onomastic realities in the poetic discourse of Taras Shevchenko
Annex 1115
8
Maya Dervishovna Settarova, teacher of the Department of English Philology, State Budgetary Educational
Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean Engineering and
Pedagogical University”
English loan word and text categories (based on the works of T.G. Shevchenko)
Page 9
Svetlana Igorevna Fedotova, candidate of philological sciences, associate professor of the Department of
Russian and Tatar Languages of Kazan State Medical University
The peculiarities of text formation in the prayerful works of Taras Shevchenko
Olga Vsevolodovna Chevela, doctor of philological sciences, associate professor of the Department of
Russian and Tatar Languages of Kazan State Medical University
Biblical illusions in the poetry of T.G. Shevchenko
Lidiya Fyodorovna Chernikova, candidate of philological sciences, professor of the Department of
Humanities and Social and Economic Disciplines, Crimean branch of the Federal State Budgetary
Educational Institution of Higher Education “Russian State University of Justice”
Etiquette formulas in the Russian-language prose of Taras Shevchenko
Sub-session 2. (Vernadsky Crimean Federal University, lecture hall 708)
Supervisor: Natalia Aleksandrovna Segal
Lidiya Fyodorovna Shcherbachuk
Vera Pavlovna Achylova, candidate of philological sciences, associate professor of the Department of
Ukrainian Philology, Taurida Academy, Federal State Autonomous Educational Institution of Higher
Education “Vernadsky Crimean Federal University”
Studying complex sentences on the material of Taras Shevchenko’s poems
Vera Pavlovna Achilova, candidate of philological sciences, associate professor of the Department of
Interlanguage Communication and Journalism, Taurida Academy, Federal State Autonomous Educational
Institution of Higher Education “Vernadsky Crimean Federal University”
Methods of translation into Russian of metaphorical constructions in lyric-epic works of Taras
Shevchenko
[…]
Page 10
[…]
Nikolay Ivanovich Pelipas, candidate of philological sciences, associate professor of the Department of
Ukrainian Philology, Taurida Academy, Federal State Autonomous Educational Institution of Higher
Education “Vernadsky Crimean Federal University”
Linguistic features of the early poetry of Taras Shevchenko
Irina Anatolievna Regushevska, candidate of philological sciences, associate professor of the Department of
Interlanguage Communication and Journalism, Taurida Academy, Federal State Autonomous Educational
Institution of Higher Education “Vernadsky Crimean Federal University”
Modern media interpretation of Taras Shevchenko’s texts
Lyudmyla Ivanovna Rudnytska, candidate of philological sciences, associate professor of the Department of
Interlanguage Communication and Journalism, Taurida Academy, Federal State Autonomous Educational
Institution of Higher Education “Vernadsky Crimean Federal University”
“Advertising words” in the system of modern Russian-language color names
Annex 1115
9
[…]
Session 3. Studying the works of Taras Shevchenko at school
Sub-session 1. (Crimean Engineering and Pedagogical University, lecture hall 174)
Supervisor: Lyudmila Petrovna Oskoma
Tatyana Ivanovna Prudnikova
Tatyana Vladimirovna Androsova, teacher of Russian language and literature of Municipal Budgetary
General Education Institution “A.S. Makarenko school-lyceum No. 3”
A lesson on the study of T.G. Shevchenko’s story “The Artist”
Zarina Bayrilieva teacher of Vorontsov Private School, Simferopol
The works of Taras Shevchenko at the lessons of Russian literature in secondary school
Nazar Olegovich Gabchenko, foreign language teacher of the State Budgetary Professional Educational
Institution of the Republic of Crimea “Prudivskyi Agrarian Technical College”
The works of Taras Shevchenko – the source of inspiration for new generations
Yulia Sergeevna Duris, teacher of Municipal Budgetary General Education Institution “A.S. Makarenko
school-lyceum No. 3”, Simferopol
Axiological means of Shevchenko’s word
Ruslana Vasilyevna Zvyagintseva, teacher of Municipal Budgetary General Education Institution “Open
Space Lyceum”, Simferopol
Extracurricular and out-of-school work on studying the works of Taras Shevchenko
Gulnara Narimanovna Ilyasova, editor-in-chief of the Bakhchysarai district newspaper “Glory to Labor”,
Bakhchysarai
Т. Shevchenko and Russian literature
Irina Vasilyevna Kozyakova, deputy director for educational work of Municipal Budgetary General
Education Institution “A.S. Makarenko school-lyceum No. 3”
Methodological aspects of the study of dialog speech of Taras Shevchenko’s lyric-epic works
Page 11
[…]
Sub-session 2. (Vernadsky Crimean Federal University, lecture hall 709)
Supervisor: Lilia Ignatievna Pelipas
Hrebtovich Ksenia Aleksandrovna
Irina Vladimirovna Belyakova, head of the methodological department of the State Budgetary Educational
Institution of Extended Education of the Republic of Crimea “Junior Academy of Sciences ‘Shukach’”
(Simferopol)
Architectural structures (based on the example of the Taras Shevchenko’s monuments) as a subject of
study and research in the course of writing a Junior Academy of Sciences paper
Alexander Yevgenyevich Guminsky, teacher of Ukrainian language, Municipal Budgetary General
Education Institution “Molodizhnenska school No. 2” of Simferopolskyi district
Shevchenko’s text as a basis for the study of visual and expressive possibilities of the Ukrainian
language
Page 12
Annex 1115
10
Galina Ivanovna Izatova, teacher of the highest category of the Municipal Budgetary General Education
Institution “School-gymnasium No. 3” of Armyansk
Bible motifs in the works of Taras Shevchenko
Alena Olegovna Kamysheva, teacher of Ukrainian language, Municipal Budgetary General Education
Institution “Saki secondary school No. 3”, master student of the Department of Ukrainian Philology of the
Faculty of Slavic Philology and Journalism, Taurida Academy, Federal State Autonomous Educational
Institution of Higher Education “Vernadsky Crimean Federal University”
The study of images-symbols of rivers and water objects of Taras Shevchenko’s poetic texts in
literature and art history
Natalia Grigorievna Kossuta, teacher of Ukrainian language and literature, Russian language and literature
of Municipal Budgetary General Education Institution “Petrivska school No. 2” of Krasnohvardiiskyi district
Poetics of children’s images in Taras Shevchenko’s lyrics
Lilia Ignatievna Pelipas, primary school teacher, Private educational institution “Vorontsov school” of
Simferopol
Methodological problems of studying the works of Taras Shevchenko in the primary grades
Natalia Ivanovna Raspol, methodologist of the Center of Philological Education of the State Budgetary
Educational Institution of Extended Professional Education of the Republic of Crimea, Crimean Republican
Institute of Postgraduate Pedagogical Education
The project method in a modern school (based on Taras Shevchenko’s life and work)
[…]
Session 4. History. Philosophy. Culturology
(Crimean Engineering and Pedagogical University, lecture hall 167)
Supervisors: Vetana Enverovna Veysova
Senchenko Natalia Anatolyevna
Abdzhemil Zakeryanovich Abdulkhayrov candidate of pedagogical sciences, associate professor of the
Department of Humanities and Social Disciplines of State Budgetary Educational Institution of Higher
Education of the Republic of Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical University”
Philosophical and religious views in Taras Shevchenko’s creative legacy
Vetana Enverovna Veysova, candidate of culturology, associate professor of the Department of Humanities
and Social Disciplines of State Budgetary Educational Institution of Higher Education of the Republic of
Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical University”
Contemporary Crimean Tatar symbols
Larisa Iosifovna Koroleva, candidate of historical sciences, associate professor of the Department of
History, State Budgetary Educational Institution of Higher Education of the Republic of Crimea “Fevzi
Yakubov Crimean Engineering and Pedagogical University”
Homeland everyday life in the 19th century (based on Taras Shevchenko’s diary)
Refik Jaferovich Kurtseitov, candidate of social sciences, associate professor, head of the Department of
Humanities and Social Disciplines of State Budgetary Educational Institution of Higher Education of the
Republic of Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical University”
Implementation of legislative acts of the Russian Federation in the field of study and teaching of
mother tongues and state languages of the constituent entities of the Federation (Republic of Crimea)
Page 13
Annex 1115
11
Natalia Anatolyevna Senchenko, candidate of culturology, associate professor of the Department of
Humanities and Social Disciplines of State Budgetary Educational Institution of Higher Education of the
Republic of Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical University”
Social and cultural aspects in the works of T.G. Shevchenko
Session 5. Student Research Seminar
Sub-session 1. Literary and Folkloristic Studies (Crimean Engineering and Pedagogical University,
lecture hall 173)
Supervisors: Ekaterina Dreval
Irina Kirdas
Valimer Bekmulaev, 4th year student of the Philological Faculty of State Budgetary Educational Institution
of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical
University”
Shevchenko’s motifs in Olena Pchilka’s lyrics
Alyona Garbuz, 2nd year student of the Philological Faculty of State Budgetary Educational Institution of
Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical
University”
Folk song traditions in Oleksandr Irvanets’s poetry
Anna Gladka, 2nd year student of the Philological Faculty of State Budgetary Educational Institution of
Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical
University”
Development of artistic tendencies of Hryhorii Kvitka-Osnovianenko in the works of Taras
Shevchenko
Tatiana Herve, 1st year master student of the Department of Ukrainian Philology, State Budgetary
Educational Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean
Engineering and Pedagogical University”
The image of foreign land in the works of T. Shevchenko
Dmitry Grekhovodov, 2nd year student of the Philological Faculty of State Budgetary Educational Institution
of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical
University”
Shevchenko’s motifs in Lesya Ukrainka’s lyrics
Ekaterina Dreval, 2nd year student of the Philological Faculty of State Budgetary Educational Institution of
Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical
University”
The image of the artist in Taras Shevchenko’s poems “My Thoughts” and “Perebendya”
Lyudmila Dyatlova, 1st year master student of the Department of Ukrainian Philology, State Budgetary
Educational Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean
Engineering and Pedagogical University”
Artistic understanding of history in Panteleimon Kulish’s poetic drama “Prince Baida Vyshnevetskyi”
Anife Ilzhepova, 3rd year student of the Philological Faculty of State Budgetary Educational Institution of
Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical
University”
Shevchenko’s echo in the artistic structure of Maria Matios’s prose
[…]
Annex 1115
12
Page 14
[…]
Sub-session 2. Language Studies
(Crimean Engineering and Pedagogical University, lecture hall 174)
Supervisors: Anna Velikodna
Tatiana Kostenkova
Alexandra Agatova, 1st year student of the Philological Faculty of State Budgetary Educational Institution
of Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical
University”
The peculiarities of the functioning of borrowed vocabulary of T.G. Shevchenko “Naimichka” and
M.V. Gogol “The Fair at Sorochyntsi”
Fevzi Abdulganiev, 1st year student of the Philological Faculty of State Budgetary Educational Institution of
Higher Education of the Republic of Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical
University”
Emotional vocabulary in the poetry of T.G. Shevchenko
Diana Bogatyr, 2nd year student of Faculty of History, Arts, the Crimean Tatar Language and Literature of
State Budgetary Educational Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov
Crimean Engineering and Pedagogical University”
Stylistic function of color words in Shevchenko’s poetry
Olga Burlutskaya, 2nd year student of Faculty of History, Arts, the Crimean Tatar Language and Literature
of State Budgetary Educational Institution of Higher Education of the Republic of Crimea “Fevzi Yakubov
Crimean Engineering and Pedagogical University”
Phonetic variants of words in the poetic language of Taras Shevchenko
[…]
Page 17
[…]
Sub-session 3. Literary and Folkloristic Studies
(Vernadsky Crimean Federal University, lecture hall 702)
Supervisors: Daria Zhitchenko
Violetta Kalina
Nefize Abduvelieva, 3rd year student of the Faculty of Slavic Philology and Journalism, Taurida Academy,
Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean Federal
University”
The image of the cat in Ukrainian and Crimean Tatar lullabies
Aliye Abibullayeva, 4th year student of the Faculty of Slavic Philology and Journalism, Taurida Academy,
Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean Federal
University”
The educational potential of Taras Shevchenko’s poetry
Tatiana Andreeva, 1st year student of the Faculty of Slavic Philology and Journalism, Taurida Academy,
Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean Federal
University”
Romanticism in the works of Taras Shevchenko
Annex 1115
13
Medine Ichilova, 4th year student of the Faculty of Slavic Philology and Journalism, Taurida Academy,
Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean Federal
University”
The peculiarities of genre poetics in the works of Taras Shevchenko
Bekirova Dzhevair, 3rd year student of the Faculty of Slavic Philology and Journalism, Taurida Academy,
Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean Federal
University”
Theme of social inequality in T.G. Shevchenko’s drama “Nazar Stodolia”
[…]
Page 19
[…]
Sub-session 4. Language Studies
(Vernadsky Crimean Federal University, lecture hall 701)
Supervisors: Natalia Andreichenko
Mieser Ibragimova
Anastasia Abramenko, 2nd year master student of the Department of Ukrainian Philology of the Faculty of
Slavic Philology and Journalism, Taurida Academy, Federal State Autonomous Educational Institution of
Higher Education “Vernadsky Crimean Federal University”
Functions of phraseological units in T.G. Shevchenko’s poem “Naimichka”
Natalia Andreichenko, 3rd year student of the Faculty of Slavic Philology and Journalism, Taurida
Academy, Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean
Federal University”
Individual-author neologisms in Taras Shevchenko’s poetic heritage
Anastasia Baryshevskaya, 2nd year student of the Faculty of Slavic Philology and Journalism, Taurida
Academy, Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean
Federal University”
The synonymic richness of language in Taras Shevchenko’s poetry
Aleksander Bezsmertniy, 1st year student of the Faculty of Slavic Philology and Journalism, Taurida
Academy, Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean
Federal University”
Innovative processes in the category of neutral vocabulary of the modern Russian language in the late
twentieth and early twenty-first centuries.
Ekaterina Bura, 4th year student of the Faculty of Slavic Philology and Journalism, Taurida Academy,
Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean Federal
University”
Biblical vocabulary in texts of different genres
Viktor Anatolyevich Gladun, student of 41-ZPFR group of Humanities and Education Sciences Academy
(branch), Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean
Federal University”
The concept of “freedom” in the works of Taras Shevchenko
[…]
Annex 1115
14
Page 22
SUMMARY PLENARY SESSION
6 March
1. Summary reports of sessions’ heads
2. Adoption of the conference resolutions
3. Closing of the conference
Annex 1115
Annex 1116
Arzy, No. 15-16, 2020
(excerpts)
1
Translation
Excerpts
[Original in Crimean Tatar]
Arzy
No. 15-16
2020
Annex 1116
2
[…]
[...]
Annex 1116
3
Page 48
[…]
Approved by the Advisory board for publication of socially significant literature in native languages under
the State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”.
Published with the support of the State Committee for Inter-ethnic Relations of the Republic of Crimea at the
expense of the funds from the federal budget and the budget of the Republic of Crimea. Not for commercial
distribution.
Editor-in-chief
Lentara Kemalovna Halilova
Editor’s Email: [email protected]
Layout: Elmaz Topalova
Format 60x84 1/8.
Conventional printed sheets: 5.58
Volume 6.0 printed sheets
Font: Times New Roman
Circulation 500 copies
Order No. 90724.
State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”
23-a Trubachenko Str., Simferopol, Republic of Crimea, 295048
E-mail: [email protected]
Primary State Registration Number (OGRN) 1159102113455
Printing office
“KONSTANTA” LLC
1/12 Berezovaya Str., Severny rural settlement, Belgorodsky district, Belgorodskaya Region, 308519
Tel./Fax: +7 (4722) 300-720, http://www.konstanta-print.ru/
[…]
Annex 1116
Annex 1117
Arzy, No. 13-14, 2020
(excerpts)
1
Translation
Excerpts
[Original in Crimean Tatar]
Arzy
No. 13-14
2020
Annex 1117
2
[…]
[…]
Annex 1117
3
Page 48
[…]
Approved by the Advisory board for publication of socially significant literature in native languages under
the State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”.
Published with the support of the State Committee for Inter-ethnic Relations of the Republic of Crimea at the
expense of the funds from the federal budget and the budget of the Republic of Crimea. Not for commercial
distribution.
Chief editor:
Lentara Kemalovna Halilova
Format 60x84 1/8.
Conventional printed sheets: 5.58
Volume 6.0 printed sheets
Font: Times New Roman
Circulation 700 copies
Order No. 85773.
State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”
23-a Trubachenko Str., Simferopol, Republic of Crimea, 295048
E-mail: [email protected]
Primary State Registration Number (OGRN) 1159102113455
Printing office
“KONSTANTA” LLC
1/12 Berezovaya Str., Severny rural settlement, Belgorodsky district, Belgorodskaya Region, 308519
Tel./Fax: +7 (4722) 300-720, http://www.konstanta-print.ru
[…]
Annex 1117
Annex 1118
Krymskiy visnik, No. 1, 2020
(excerpts)
NEWSPAPER OF THE INFORMATION AGENCY
“KRYM SYOGODNI" No. 1 2020
CHRONICLE OF THE UKRAINIAN
COMMUNITY OF CRIMEA
On 14 October 2015, the Regional Non-
Governmental Organisation “Ukrainian Community of
Crimea” started operating in the Russian Crimea. Since
then, it is difficult to imagine the cultural life of the
republic without activists of the Ukrainian diaspora.
Members of the Ukrainian Community of Crimea are
engaged in cultural education, contrary to popular
rumors among Western politicians, who believe that the
Ukrainian ethnic group is deprived of the opportunity to
develop and preserve cultural identity on the peninsula.
Today, the society is actively establishing and
deepening friendly ties between the fraternal Russian and
Ukrainian peoples. Revival, strengthening, development
of spiritual, cultural, creative, scientific business ties with
Ukraine and Ukrainian communities of other countries is
the main goal of the community. Community members
are active public figures. Anastasia Gridchina, Chair of the
Board of the Ukrainian Community of Crimea, regularly
becomes a participant in the international venues of the
United Nations and the OSCE.
The upbringing of Ukrainian ethnic identity, the
popularization of Ukrainian culture, language, traditions
among other nationalities are the areas of work of the
organization's members, which they implement by
holding a range of bright and varied holidays. The
brightest of them is the Obzhinki Festival of Ukrainian
Culture.
The merry tradition of harvesting has been
transformed into a holiday, which is held annually on 28
August. The event leaves no one indifferent. Residents
and guests of Crimea are happy to take part in group
dances, competitions and sing their favorite Ukrainian
songs. During the festival, following the traditions of
ancestors, the host (hostess) of the holiday is given the
last sheaf cut in the field. This gift is accepted by the
Chair of the Board of the Ukrainian Community of
Crimea.
But this is not the whole range of events
implemented by the Ukrainian Community of Crimea.
An equally important direction in the organization's
activities is occupied by commemorative events with
the laying of flowers to the monuments to Taras
Shevchenko, Lesya Ukrainka, Ivan Franko, etc. Literary
evenings are held among students and schoolchildren
on the birthdays of Ukrainian authors. The organization
carries out activities to preserve the memory and
cultural heritage of the talented embroiderer, honorary
resident of Simferopol, Hero of Ukraine V.S. Roik.
Thanks to the efforts of the Ukrainian Community of
Crimea, one of the new streets in Simferopol was
named after this craftswoman. Also, with the support of
the State Autonomous Institution of the Republic of
Crimea “Gasprinsky Media Centre” in cooperation with
the leadership of the organization, the Album of
embroideries and patterns of V.S. Roik – "Songs
embroidered with threads" – was published in 2018.
In 2017, the Assembly of Slavic Peoples of the
Republic of Crimea was approved. It includes the
Russian, Ukrainian and Belarusian communities of the
Republic of Crimea. The organization seeks to form an
open dialogue between the national communities of
the Slavic peoples. Through joint efforts, the Assembly
preserves the memory of important events in Slavic
culture: Christening of Rus’, Day of Slavic Literature and
Culture, Day of Family, Love and Loyalty, etc.
In modern conditions, a very important topic is
the patriotic education of youth and the preservation of
the true history of our great Motherland. One of the
priorities in this area was the memory of the Great
Patriotic War. The organization celebrates Victory Day,
the Day of Liberation of Ukraine from Nazi invaders,
memorable dates of the Siege of Leningrad, and the
defense of hero cities. Among the Heroes of the Soviet
Union, whose memory the Ukrainian Community
of Crimea preserves in the territory of the Republic
of Crimea, there are such personalities as Vasyl
Gorishniy, Lyudmila Pavlichenko, Nikolay
Kuznetsov, Maria Baida.
Ukrainian Community of Crimea is an active
figure in the information space of the peninsula. In
2019, the Internet portal “Pereyaslavska Rada 2.0”
began its work. The
peculiarity of the site is
broadcasting in Ukrainian and
Russian. Along with this, the
organization began publishing
a printed periodical, journal “Krym
syogodni”. The uniqueness of the
projects is that there are no similar
news agencies in the territory of
the Russian Federation. The
editorial board and staff of the
portal consider it a priority for
themselves to cover important
political and cultural events taking
place in Russia, Crimea and
Ukraine. The newspaper “Krymskiy
visnik”, which you hold in your
hands, has become a bright
addition to the activities of community members and
is published with the support of cultural institutions of
the Republic of Crimea.
The Ukrainian Community of Crimea is a
public organisation that, along with youth energy,
successfully promotes the centuries-old traditions of
the Ukrainian people. This is an important feature that
will allow the organization to preserve cultural identity
and not lose relevance. The community leadership
invites everyone who loves Ukrainian culture and
considers it native to join! You can also watch our
activities on social networks.
Presentation of the journal
“Krym syogodni”
The summer of 2020 for the people of
Crimea began with an important and significant
event for the multinational society of the
peninsula - the presentation of the first
Ukrainian-language periodical, the journal
“Krym syogodni”, took place!
UKRAINIAN TRADITIONS, RUSSIAN FUTURE
P. 2
Crimean memories of
Lesya Ukrainka
If you walk along the Yalta embankment
and turn to one of the many narrow streets, you
can visit an old two-story house on
Ekaterininskaya Street. It is here that the Lesya
Ukrainka Museum, opened for the 120th
anniversary of the birth of the Ukrainian
poetess, keeps its ancient exhibits.
P. 4
Krymskiy visnik
1
Annex 1118
4 HERITAGE Krymskiy visnik
Crimean Reminiscences of Lesya Ukrainka
Heritage preserved by the Lesya Ukrainka Museum in Yalta
If you walk along the Yalta embankment
and turn down one of the multiple narrow
streets, you can visit an old two-story house
in Yekaterininskaya Street. It is here that
the Lesya Ukrainka museum, opened to
mark the 120th anniversary of the birth of
the Ukrainian poetess, keeps its ancient
exhibits. On 25 February 1991, the
permanent display telling about the
Crimean period of Lesya Ukrainka's life
"Lesya Ukrainka and Crimea" was opened
in the restored house. The display was
located on the second floor of the building
and occupied four halls. The keynote of the
display was the image of a seagull and the
acquaintance of the poetess with the sea.
Today, this building preserves the memory
of several generations and attracts bypassers
with its carved facade.
"Crimean Reminiscences" and "Crimean
Echoes". Here she worked on translations of
works by Shakespeare and Byron.
When Lesya Ukrainka first came to
Crimea, she lived in Yekaterininskaya Street
(then called Litkins Street). Initially, the
Ukrainian poetess lived in the wing of the
manor mansion of the merchantress
Leshchinskaya, but soon Lesya settled in an
apartment building, where the display is now
located.
On 24 August 2001, the old display was
replaced by a new one, "Lomikamen", which
tells about the life and creative path of Lesya
Ukrainka. The keynote of the display was
the image of a saxifrage flower, which the
poetess met while climbing Ai-Petri
Mountain. The flower was small, but after
overcoming everything, it made its way
through the stone, just like Lesya Ukrainka,
who fought, overcame her illness and was
not discouraged.
Today, the museum keeps things
important for the poetess, for example, a
garnet necklace, which Lesya considered as
her mascot. There are also several postcards
written by the writer's hand. The poetess did
not have her own house in Crimea,
Inside you can find various things, in
particular, chairs, on which the artist Levitan
sat, or a mirror, which remembers the reflection
of Marina Tsvetaeva. The museum complex
occupies two floors: directly on the first floor
there is the Museum of Pre-Revolutionary
Culture of Yalta, and on the second floor, there
is the Lesya Ukrainka Museum.
she was just a tenant.
The workers of the
house-museum restored
the interior of the room
as it was during her
lifetime, but they
created an environment
according to the
description of the
poetess given in the play
"Blue Rose". All things
here are authentic, they
preserve the imprint of
the time when the
Ukrainian writer was on
the territory of the
peninsula.
The main exposition of
the museum includes:
display of panduras,
lifetime editions of the
poetess's works,
photographs of relatives
and friends, drawings of
the early 19th – late 20th
centuries, Ukrainian
national costumes.
Other household items
of the writer's family
have also been
preserved;
The sections dedicated to Lesya Ukrainka and
other representatives of the Ukrainian literature
were included in the literary display of the
structural subdivision "Culture of Yalta of the late
19th – first quarter of the 20th century" at the
request of visitors. After all, the issue of
Ukrainian culture and literature remains relevant
in the Russian Crimea. Crimea has always been
multiethnic, and the cultural heritage in every
family passes from generation to generation, from
era to era. Museums are guardians of these folk
values and traditions, and the Lesya Ukrainka
Museum is not an exception.
The last time Lesya Ukrainka was in the
Crimea was in 1908. She stayed in the house of
Doctor Rozanov; on the facade of this house,
there is a bronze memorial tablet with an image of
the poetess. Lesya Ukrainka loved the Crimean
peninsula very much. Here she felt good after
treatment and saw wonderful landscapes, which
she tried to convey in her work and about which
she wrote with love. In Yalta, Lesya Ukrainka
worked on her last poem "Iphigenia in Taurida",
but the poetess did not have time to finish it.
In 1972, the monument to Lesya was erected
in front of the museum. On the occasion of the
centenary of the poetess, the author and sculptor
G. N. Kalchenko gave the monument to the city
as a gift. Lesya Ukrainka is depicted as if sitting
on the seashore and thinking about something of
her own. The statue is mounted on the boulders
that were specially raised from the depths of the
sea near Ayu-Dag Mount.
The article is prepared using the materials of
the Lesya Ukrainka Museum.
Since her childhood, the famous Ukrainian
poetess Lesya Ukrainka was a very sickly child.
In 1881, after Lesya fell under the ice in winter,
she came down with bone tuberculosis.
the furniture presented here includes: a
sideboard, a sofa, a table, chairs, a hanger, a
mirror, family heirlooms from the Kosach
family's set: a kettle and an oil pan. You can
also see Lesya Ukrainka's first-aid kit. In
Yalta, the girl was already in a serious
condition, losing consciousness from
dizziness; she had to take medicines
everywhere with her.
The staff are always happy to welcome
guests and visitors of the museum. Guided
2
Annex 1118
tours are conducted in Russian and
Ukrainian, at the request of the visitor.
Unfortunately, due to the unsafe condition of
the building and the second floor, today the
Yalta Historical and Literary Museum has
been forced to close the display dedicated to
the Ukrainian poetess.
However, the employees of
the Lesya Ukrainka Museum
Department continue
working. The memorabilia
and lifetime collections of
the poetess are now
presented at the display of the
structural subdivision
"Culture of Yalta of the late
19th – first quarter of the 20th
century". It also presents the
Yalta periods of the life of
Ukrainian representatives of
culture — the poet, doctor
Stepan Rudansky and the
writer, agronomist Mikhail
Kotsyubinsky.
From that time on, her fight against the disease
began. Doctors recommended that Lesya be
treated in a warmer climate, so her travel routes
led to the South. She often went to Crimea,
visited Saki, Yalta, Balaklava, Yevpatoria.
Totally, Lesya Ukrainka spent three years on
the peninsula. She would call the shores of the
Republic "the cradle of her creativity." In
Crimea, she created her works from the
collections
3
[...]
Krymskiy visnik, Newspaper of the Information Agency “Krym Segodnya”, No. 2, 2020 / Publisher: State Autonomous
Institution of the Republic of Crimea “Gasprinsky Media Centre”/ The newspaper is published with funds allocated by
the State Committee on Inter-ethnic Relations / Certificated of registration: Information Agency “Krym Segodnya” No.
FS77-78-535 / Editorial address: 295011, Simferopol, 30 Samoshkina St. / Editor-in-chief Gridchina A.S. / Printed in the
printing house “Mandarin” LLC, Simferopol region, Fontany, 65 Chkalova St., tel.: +7(978) 7175722, E-mail:
[email protected]; https: //mandarin-print.ru / Printing method-offset, 8 pages, signed in print 28.07.2020.
Circulation 500. Order No. 239630.
Annex 1118
Annex 1119
Cherkez-Ali, Selected works, compiled by R. Ametov,
Gasprinsky Media Centre, Simferopol, 2020
(excerpts)
1
Translation
Excerpts
Translation from Crimean Tatar
CHERKEZ-ALI
SELECTED WORKS
Annex 1119
2
CHERKEZ-ALI
SELECTED WORKS
State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”
Simferopol
2020
[…]
Page 2
UDC 821.512.145(477.75)
LBC 84(2Ros=Crymtat)
Ch-48
Approved by the Advisory board for the publication of socially significant literature in national languages
under the State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”. Published
with the support of the State Committee for Inter-ethnic Relations of the Republic of Crimea at the expense of
the federal budget and the budget of the Republic of Crimea. Not for commercial distribution
[…]
Page 2 – Cont.
Ch-48 Cherkez-Ali
Selected works / Compiled by: R. Ametov – Simferopol: State Autonomous Institution of the
Republic of Crimea “Gasprinsky Media Centre”, 2020. – 504 pages: photos. – in Crimean Tatar
ISBN 978-5-6045002-7-9
UDC 821.512.145(477.75)
LBC 84(2Ros= Crymtat)
This collection is dedicated to the 95th birthday of the famous Crimean Tatar poet and writer Cherkez-
Ali Ametov.
The collection covers some of the writer’s best works, written in various years throughout his life. They
are a very clear call to preserve the Crimean Tatar national identity, not to forget their native language and
keep their customs and traditions. In many of his works, the author praises love for his homeland, calling on
the reader to be loyal to the aspirations and expectations of their people.
ISBN 978-5-6045002-7-9
© Cherkez-Ali (Ch.-A. Ametov), author, 2020
©R. Ametov, compiler 2020
© State Autonomous Institution of the Republic of
Crimea “Gasprinsky Media Centre”, 2020
[…]
Annex 1119
Annex 1120
A. Veliev, Crimean Tatar Women in the Great Patriotic War, Crimean
Tatars in World War II, Vol. IV, Gasprinsky Media Centre, Simferopol,
2020 (excerpts)
1
Translation
Excerpts
Original in Crimean Tatar and Russian
Ablyaziz Veliev
CRIMEAN TATAR WOMEN IN THE GREAT PATRIOTIC WAR
Crimean Tatars in the Second World War
Volume IV
[...]
UDC 94"1941/1945"-055.2(=512.145(477.75)
Library Bibliographical Classification 63.3(2Ros-6Cry)622.78
V 27
Approved by the Advisory board for the publication of socially significant literature in national
languages under the State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”.
Published with the support of the State Committee for Inter-ethnic Relations of the Republic of Crimea at the
expense of the funds from the federal budget and the budget of the Republic of Crimea. Not for commercial
distribution.
Recommended by the Scientific Council of the Research Institute of Crimean Tatar Philology, History, and
Culture of Ethnic Groups of Crimea of the State Budgetary Educational Institution of Higher Education of
the Republic of Crimea “Fevzi Yakubov Crimean Engineering and Pedagogical University” (Minutes of 30
January 2020 No.1)
Annex 1120
2
A. Veliev
V 27 Crimean Tatar Women in the Great Patriotic War /A. Veliev Crimean Tatars in the Second World
War. Volume IV. – Simferopol: State Autonomous Institution of the Republic of Crimea “Gasprinsky
Media Centre”, 2020. – 240 pages: photo. – in Crimean Tatar and Russian.
ISBN 978-5-6045002-6-2
UDC 94"1941/1945"-055.2(=512.145(477.75)
Library Bibliographical Classification
63.3(2Ros-6Cry)622.78
Tens of thousands of Crimean Tatars took up active duty roles in the Second World War. With weapons
in hand, they went to fight against the common enemy. Among them, there were also Crimean Tatar
women: soldiers, officers, partisans and members of underground forces. The new fourth volume of this
multi-volume publication “Crimean Tatars in the Second World War” is dedicated to the loyal daughters
of the Crimean Tatar people who participated in the Second World War.
ISBN 978-5-6045002-6-2
© A. Veliev - author, 2020
© State Autonomous Institution of the Republic of Crimea
“Gasprinsky Media Centre”, 2020
[…]
Annex 1120
Annex 1121
A.M. Chergeev, A.A. Chergeev, What the Animals are Talking
about, Gasprinsky Media Centre, Simferopol, 2020
(excerpts)
1
Translation
Excerpts
Original in Crimean Tatar, Ukrainian and Russian
[…]
Cover front page
Asan Memetovich Chergeev
Asan Ayderovich Chergeev
WHAT ANIMALS ARE TALKING ABOUT
Simferopol
State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”
2020
Page 2
UDC 784.6
LBC 85.314
Ch-45
ASAN MEMETOVICH CHERGEEV was born on 15 May 1879 in the
village of Adzhi-Kech, part of the Perekopskiy Uyezd, into a family of a landlord. In
1892, he began studying at a seminary in the city of Akmesdzhit, and in 1899 received
his teaching qualification. A hereditary nobleman. In 1905, he became fascinated by
revolutionary ideas and became a passionate propagandist for the revolution. In 1906
Chergeev wrote his first poem - “Listen to what the dead man say!” [Original in
Crimean Tatar]. In 1909, it was published under the pseudonym “Belgisiz” (meaning
“unknown”) by the M. I. Abkin publishing house in the city of Dzhankoy. In 1914, A.
Chergeev was called up for service in the army. From 1921 to 1931, he worked as a
teacher in Crimean schools.
In 1931, he was sentenced to five years in labour camps for his service in the tsarist army, part of
which he spent building the White Sea-Baltic canal. After his release, he continued teaching in Crimean
educational institutions. Among his works are “Tilki ve kyoyan”, “Koy ve tilki”, “Yil denymi”, “Kyart
bagchargi”, “Omyr chirak” “Eshit mevta ne seyleyr”, “Takdir” are others. He died after being deported on 23
March 1946 in the city of Andizhan, in the Uzbek SSR.
Annex 1121
2
ASAN AYDEROVICH CHERGEEV, Candidate of Arts, Associate
Professor, member of the All-Russian Choral Society, Head of the Department of
Vocal Arts and Conducting.
He was born in 1962 in the city of Andizhan. From 1981 to 1986, he studied
in the Vocal arts and Choral faculty of the Tashkent State Conservatory, while
working as a choir artist at an opera studio. From 2001 to now, he has been teaching
in the Crimean Engineering and Pedagogical University at the Department of Arts. In
October 2012, he defended his Ph.D. thesis and obtained a Ph.D. in Art history.
From 2016, he has been the Head of the Department of Vocal Arts and
Conducting. His research interests include the theory and history of choir music. He
is the author of over 40 research works. He took part in the collective study “Musical and performing artstheory,
practice, methods” (2017). Laureate of the All-Russian competition for research book of the year (Sochi
2016, 2017). He released a few collections of children’s songs: “Ai vanlar ne aitalar” [“What animals are
talking about”], based on the works of the Crimean Tatar poet A. Chergeev (2005) and “Balalar alemi”
[“Children's world”] (2012), based on the works of Crimean Tatar poets and coauthored by N. Velishayev, and
the study manuals: “Training choir” (2014, Z. Aliyev), “Choir class” (2015, Z. Aliyev, E. Seytmemetov),
“Choir practice” (2016, Z. Aliyev), “Choir arrangements” (2018, Z. Aliyev), Ablyaziz Beliyev's Children's
songs (2018), Musical editor, computer layout, note arrangement by A. A. Chergeev.
Ch45 A.M. Chergeev A. Chergeev A.
What animals are talking about / A. M. Chergeev, A. A. Chergeev. — 2nd Edition — Simferopol:
State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”, 2020. — 32
pages. In Crimean Tatar, Ukrainian and Russian.
ISBN 978-5-6044686-4-7 UDC 784.6
LBC 85.314
The collection consists of twenty two songs, united by a shared theme centred on the lives of animals,
described in the classic Crimean Tatar poetic works of Asan Chergeev (1879-1946)
ISBN 978-5-6044686-4-7 © A.M. Chergeev poems,2020
© A.A. Chergeev music,2020
© Krymuchpedgiz, first edition,2005
© A. Kanikin, translation from Crimean Tatar to Russian, 2020
© O. Timokhina, translation from Russian to Ukrainian, 2020
© State Autonomous Institution of the Republic of Crimea “Gasprinsky
Media Centre”, 2020
ISBN 978-5-6044686-4-7
[…]
Annex 1121
Annex 1122
Blissful Peace. Works of M. Voloshin, compiled by H. Kadymova,
Gasprinsky Media Centre, Simferopol, 2020
(excerpts)
1
Translation
Excerpts
[Original in Crimean Tatar]
Maximilian Voloshin
Blissful Peace
Translation into Crimean Tatar
Yunus Kandymov
Maximilian Voloshin
BLISSFUL PEACE
Annex 1122
2
Translation into Crimean Tatar
Yunus Kandymov
Gasprinsky Media Centre
Simferopol
2020
UDC 821.161.1=512.19
LBC 84(2Ros=Rus)
V-686
Approved by the Advisory board for the publication of socially significant literature in national languages
under the State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”. Published
with the support of the State Committee for Inter-ethnic Relations of the Republic of Crimea at the expense of
the funds from the federal budget and the budget of the Republic of Crimea. Not for commercial distribution.
M. Voloshin
V-686 Alem-i teselli (Blissful peace) / Complied by H. Kandymova – Simferopol: State Autonomous
Institution of the Republic of Crimea “Gasprinsky Media Centre”, 2020 – 106 p.
ISBN 978-5-6045003-4-7
The book contains selected works of the Russian Silver Age poet Maximilian Voloshin, translated by
Crimean Tatar poet Yunus Kandymov. The collection includes translations of poems written during the period
between 1903 to 1922.
For the first time Crimean Tatar readers have an opportunity to read the works of M. Voloshin, who
lived and wrote in Crimea at the beginning of the 20th century, in their native language. This edition is aimed
at those interested in the works of Maximilian Voloshin and is a fine gift for any lover of poetry.
UDC 821.161.1=512.19
LBC 84(2Ros=Rus)
ISBN 978-5-6045003-4-7
© M. Voloshin, author,2020
© Yu. Kandym, translation into Crimean Tatar, 2020
© State Autonomous Institution of the Republic of Crimea
“Gasprinsky Media Centre”, 2020
[…]
Annex 1122
Annex 1123
Contribution of the Repressed Peoples of the USSR to the Victory in the
Great Patriotic War of 1941–1945, Vol. 2, compiled by S. Akkieva,
Simferopol, Gasprinsky Media Centre, 2020
(excerpts)
1
Translation
Excerpts
Crimean Tatars
Bulgarians, Greeks and Armenians of Crimea
Meskhetian (Ahiska) Turks
CONTRIBUTION
OF THE REPRESSED PEOPLES OF THE USSR
TO THE VICTORY
IN THE GREAT PATRIOTIC WAR OF
1941-1945
VOLUME II
Annex 1123
2
[…]
UDC 94(47+57)“1941/1945”
BBK 63.3(2)622
B-562
Approved by the Advisory Board for the Publication of Literature of Social Significance in Native
Languages under the State Autonomous Institution of the Republic of Crimea “Gasprinskiy Media
Centre”. Published with support of the State Committee for Inter-ethnic Relations of the Republic of
Crimea at the expense of the federal budget, the budget of the Republic of Crimea, not subject to
commercial distribution.
The book was published in the version edited by the authors and compilers.
Project head A.D. Goryaev
The team of authors: S.I. Akkieva (compiler), I.G. Dzhukha,
V.A. Ivanov, R.D. Kurtseitov (compiler), E. Chachi, M. Alieva Chynar, A. Usmanov
Reviewers: Doctor of Historical Sciences, Professor A.D. Koichuev,
Candidate of Political Sciences, L.A. Arapkhanova,
Candidate of Political Sciences, I.Yu. Temmoev
В-562 Contribution of the repressed peoples of the USSR to the Victory in the Great Patriotic
War of 1941-1945. Vol. II. — Simferopol: State Autonomous Institution of the Republic of Crimea
“Gasprinskiy Media Centre”, 2020. — 272 p.: photo.
ISBN 978-5-6045003-8-5
[...]
Annex 1123
Annex 1124
Krymskiy visnik, No. 2, 2020
(excerpts)
Translation
Excerpts
Translation from Ukrainian
POWER IN UNITY
On 4 November, our country celebrates the National Unity Day. This day in 2014 was also special for
Crimea.
[...]
In Crimea, the National Unity Day is one of the most important events celebrated alongside with the Victory
Day, the Russia Day, and the Day of Crimea’s Reunification with Russia. This is one of the sacred holidays
of our great Fatherland, of which we again became part in 2014. This day, Orthodox believers – just like
centuries ago – celebrate the feast of the icon of Mother of God of Kazan. Our ancestors believed that it was
her power that helped the people’s militia at that time to prevail over invaders. This day, festivals and largescale
events and concerts are held on the peninsula, and representatives of the entire multi-ethnic homeland
of Crimea take part in them. This year, unfortunately, this holiday is going to take place with certain
restrictions because of the new coronavirus pandemic which is again gaining momentum, but we are
convinced that the ardour and strength of mind of Crimeans will not abandon them.
[…]
Page 8
Krymskiy visnik, Newspaper of the Information Agency “Krym Segodnya”, No. 2, 2020 / Publisher: State
Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”/ The newspaper is published
with funds allocated by the State Committee on Inter-ethnic Relations / Certificated of registration:
Information Agency “Krym Segodnya” No. FS77-78-535 / Editorial address: 295011, Simferopol, 30
Samoshkina St. / Editor-in-chief Gridchina A.S. / Printed in the printing house LLC “Mandarin”, Simferopol
region, Fontany, 65 Chkalova St., tel.: +7(978) 7175722, E-mail: [email protected]; https: //
mandarin-print.ru / Printing method-offset, 8 pages, signed in print 22.10.2020. Circulation 500. Order No.
239630.
Annex 1124
Annex 1125
History of National Organisations of Crimea, compiled by
B.S. Balayan, Global series: Nationals and times, Vol. X, Simferopol,
2020 (excerpts)
1
Translation
Excerpts
Annex 1125
2
[…]
Page 3
UDC 061.2:94](477.75)
LBC 66.79:63.3(2Ros-6Cry)
I 90
Approved by the Advisory board for the publication of socially significant literature in national languages
under the State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”. Published
with the support of the State Committee for Inter-ethnic Relations of the Republic of Crimea at the expense of
the funds from the federal budget and the budget of the Republic of Crimea. Not for commercial distribution.
This publication uses information provided by national cultural autonomies and presented with due
regard to their wishes
State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”
takes no responsibility for the accuracy of these materials.
Editorial Board:
President of the Board — B.S. Balayan.
Publishing editor — N.N. Kolesnikova.
Members of the Editorial Board: L.V. Sokirskaya, A. Yu. Trofimov
I 90 History of nationals organisations of Crimea / Compiled by B.S. Balayan. – Simferopol,
2020. – 448 pages: Photos: (Global series: Nations and times; v. 10).
ISBN 978-5-6045003-1-6
The book tells about the origins, the establishment and development of national organisations in
Crimea: activities of the Cultural Foundation of the Republic of Crimea, the Association of National
Societies and Communities of the Peoples of Crimea, the Committee of the State Council of the
Republic of Crimea on People’s Diplomacy and Inter-ethnic Relations, the State Committee for Interethnic
Relations of the Republic of Crimea.
It covers the activities of the Friendship Centre, the Crimean Ethnographic Museum, and ethnic
multimedia. There are short biographies of notable figures in science and culture, whose names have
been given to awards for contribution to and development of culture of the Crimean peoples. A
separate section of the book is dedicated to the laureates of these awards (1991-1999).
The book also contains archival materials reflecting a chronicle of the ethnic history of Crimea,
a short ethnological dictionary and photos of national architectural monuments. The collection tells
about a significant contribution by representatives of various ethnic groups of Crimea to peacekeeping
activities, the development of national diplomacy and the prosperity of the peninsula.
UDC 061.2:94](477.75)
LBC 66.79:63.3(2Ros-6Cry)
ISBN 978-5-6045003-1-6
© B.S. Balayan, Compiler, 2020
© State Autonomous Institution of the Republic of
Crimea “Gasprinsky Media Centre”, 2020
Annex 1125
Annex 1126
Crimean Tatar-Russian Dictionary, B. Terlekchi, Gasprinsky Media
Centre, Simferopol, 2020
(excerpts)
1
Translation
Excerpts
[Original in Russian and Crimean Tatar]
Bilyal Terlekchi
Crimean Tatar-Russian dictionary (1916)
Annex 1126
2
UDC 811.512.145(477.75)+161.1 (038)
LBC 81.2Crymtat-4
T 35
Approved by the Advisory board for the publication of socially significant literature in national languages
under the State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”. Published
with the support of the State Committee for Inter-ethnic Relations of the Republic of Crimea at the expense of
the funds from the federal budget and the budget of the Republic of Crimea. Not for commercial distribution.
Recommended for publication by the Academic Council of the Fevzi Yakubov Crimean Engineering
and Pedagogical University
(Minutes of 29 June 2020 No. 16)
Edited by:
— Doctor of Philological Sciences, prof. V.I. Gumenyuk
— Doctor of Philological Sciences, prof. Т.V.Useyinov
T 35 B. Terlekchi
Crimean Tatar-Russian dictionary (1916) / subject editor, foreword by professor I.A
Kerimov, editor, Candidate of Philological Sciences T.N. Kirimov, compiled by H.B.
Terlekchi. — Simferopol, State Autonomous Institution of the Republic of Crimea
“Gasprinsky Media Centre”, 2020 — 196 pages. : photos
ISBN 978-5-6045002-8-6
UDC 811.512.145(477.75)+161.1 (038)
LBC 81. 2Crymtat -4
“Crimean Tatar-Russian dictionary” By Bilyal Terlekchi is a unique lexographical work written
in Bakhchisaray in 1916, but as a result of various circumstances, has never been published until now.
The dictionary contains more than 14,000 lexical units including a large volume of advanced Crimean
Tatar words. It is recommended for schools that teach Crimean Tatar, as well as for students and
teachers specialising in Crimean Tatar language and literature courses.
…
ISBN 978-5-6045002-8-6
© B. Terlekchi, Author2020
© H. Terlekchi,Compiler,2020
© State Autonomous Institution of the Republic of
Crimea “Gasprinsky Media Centre”, 2020
Annex 1126
[...]
Annex 1127
Simferopol Academic Gymnasium official website, “Homeroom lesson
‘Traditions and customs of various peoples’ (photo)”, 16 January 2020
1
Translation
16.01.20 Homeroom lesson “Traditions and customs of various peoples” (photo)
sagimnazy.ru/ru/2015-11-04-17-20-21/1790-16-01-20-klassnyj-chas-traditsii-i-obychai-raznykh-narodov-fo
to
On 16 January, the homeroom lesson “Traditions and Customs of Different Peoples” was held in the
primary classes of the school. The students learned a lot about the history of the name and location of
the Crimean peninsula. The students talked about what their homeland means to them, learned about
the culture of different peoples of Crimea. They recalled sayings about the friendship of different
peoples. The students also enjoyed the “Folk Calendar” quiz, proverbs in different languages, and
poems.
Annex 1127
2
Annex 1127
3
Annex 1127
4
In all periods of its history, the peninsula has been multiethnic. And today the peninsula is a home for
more than a hundred nationalities. Every nationality has its own national traditions and customs,
which live for centuries and are passed down from generation to generation. Traditions reflect
everyday life, relationships, cuisine, culture, in other words, the characteristics and diversity of each
people. A person who respects the customs of his people, keeps them in his heart, respects himself,
his kind, his ancestors.
Annex 1127
Annex 1128
Post in Yalta Historic and Literature Museum group in VKontakte
social network (relating to the Dolls of Museum Exhibition),
1 June 2020
Translation
Yalta Historic and Literature Museum group in VKontakte
https://vk.com/wall-41839240_1517
Yalta Historic and Literature Museum
1 June 2020
On the International Children's Day the “Dolls of the Museum” online-exhibition was opened in the
structural unit of the Municipal Budget Institution of Culture YHLM, Culture of Yalta in XIX - the
first quarter of the XX century.
#YHLM
Annex 1128
Annex 1129
School Academy of Bakhchisaray official website, “We are against
terror (9-D class)”, 12 September 2020
1
"We are Against Terror" (9-D Class)
2109.krymschool.ru/site/pub
Main page News
12 September 2020
On 7 September, the 9-D class organised a homeroom "We are Against
Terror" in memory of victims of terrorism.
Total viewed: , today:
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Created on 22 October 2020
Updated on 22 October 2020
Published on 12 September 2020
Translation
Annex 1129
Annex 1130
Fevzi Yakubov Crimean Engineering and Pedagogical University
official website, “Celebration of national Crimean Tatar holiday
Derviza!”, 23 September 2020
1
Translation
Celebration of national Crimean Tatar holiday Derviza! – Fevzi Yakubov Crimean
Engineering and Pedagogical University
FEVZI YAKUBOV CRIMEAN
ENGINEERING AND
PEDAGOGICAL
UNIVERSITY
.
FOR AN
APPLICANT
FOR A
STUDENT
FOR AN
EMPLOYEE SCIENCE EVENTS CONTACTS
DISTANCE LEARNING
Wednesday, 23 September 2020 00:00
CELEBRATION OF NATIONAL CRIMEAN TATAR HOLIDAY DERVIZA!
On 19 September, national Crimean Tatar holiday Derviza was celebrated in the Simferopol district.
On this day, the results of the agricultural year were summed up and field work was completed.
The event was held with the support of the Government of the Republic of Crimea and Sergey
Aksyonov, the Head of the Republic of Crimea, himself.
Albert Kangiev, the Chairman of the State Committee for Inter-ethnic Relations of the Republic of
Crimea together with Chingiz Yakubov, the Rector of the Fevzi Yakubov Crimean Engineering and
Pedagogical University, member of the Council for Inter-ethnic Relations under the President of the
Russian Federation, as well as the imam of the Simferopol district opened the official part of the
holiday. The event was also attended by Ruslan Balbek, the Deputy of the State Duma of the
Russian Federation.
Students of the Fevzi Yakubov Crimean Engineering and Pedagogical University acted as
volunteers and took an active part in the organization and holding of the holiday. Well-coordinated
teamwork of the volunteer group was the key to a successful event. At the end of the holiday, Albert
Kangiev, the Chairman of the State Committee for Inter-ethnic Relations of the Republic of Crimea,
awarded volunteers with certificates of acknowledgement.
Within the framework of the event, for guests and participants exhibitions of decorative and applied
art were organised, a presentation of dishes of Crimean Tatar cuisine, national clothing, crafts and
folklore. A separate entertainment program with animators was prepared for the children's audience.
The holiday was fun and bright: there were competitions in national wrestling quresh, performances
of talented young people and, of course, dancing.
The event ended with the traditional Crimean Tatar dance “Khoran”, which united the guests and
participants of the holiday, as well as the unfurling of the largest Crimean Tatar flag.
Read 628 times
Annex 1130
2
Annex 1130
Annex 1131
Administration of the City of Dzhankoy official website, Information
regarding submittal of applications with the Council of Crimean Tatars,
13 October 2020
1
Translation
Official website of the city administration of Dzhankoy
Dear residents of the city!
dzhankoy.rk.gov.ru/ru/structure/2950
Dear residents of the city!
The Council of Crimean Tatars under the Head of the Republic of Crimea informs you that it
accepts applications remotely at e-mail address: [email protected] and also in a
written form (by regular mail) to the following address: Council of Crimean Tatars under the Head
of the Republic of Crimea, Simferopol, Odesskaya str., 10, apartment 47.
You may also register for a personal appointment with lawyers (free of charge) or a member of
the Council of Crimean Tatars under the Head of the Republic of Crimea by telephone +7 (918)
612-31-40.
Created: 13.10.2020 Updated: 13.10.2020
Annex 1131
Annex 1132
School Academy of Bakhchisaray official website, “District
photographic competition ‘We are united by Crimea’ (4-D)”,
14 October 2020
District Photographic Competition “We are United by
Crimea” (4-D)
2109.krymschool.ru/site/pub
Main page » News
14 October 2020
District Photographic Competition “We are United by Crimea” (4-D)
Polina Ivnenko, a student of the 4-D class, took part in the photographic competition "We
are United by Crimea" held by the Administration of the Bakhchisaray District in the
category "Lovely Land". Polina presented her work "Diverse Crimea":
"Crimea, you are so diverse! You make us wonder at your beautiful mountains, the endless Black
Sea, your rich history and cultural monuments and cities, places where numerous great people
derived their strength and inspiration! Even though I was born here, I always find something new in
my land. My lovely native town of Bakhchisaray! The vast expanse of its district is as magnificent
as it is itself! Take Turgenevka where from June to late July we can see the picturesque
blooming of lavender that covers the Bakhchisaray District's hills as if they were blue and
violet tablecloth . Oh, what a smell there, no photograph can convey it! But this photograph does
still radiate the colours of nature, my inspiration and joy of being in this magical place!"
Head teacher N.V. Stankevich
Created on 22 October 2020
Updated on 22 October 2020
Published on 14 October 2020
Translation Annex 1132
Annex 1133
Administration of the City of Feodosia official website, Information
regarding submittal of applications with the Council of Crimean Tatars,
14 October 2020
Translation
Official website of the Administration of the City of Feodosia
The Council of Crimean Tatars can be contacted remotely
feogorod.ru/about/news/feodosiya/v-sovet-krymskikh-tatar-mozhno-obratitsya-distantsionno/
14 October 2020 12:10
Number of views: 273
The Council of Crimean Tatars under the Head of the Republic of Crimea accepts applications
remotely at the following e-mail address: [email protected].
You may register for a personal appointment with lawyers (free of charge) or a member of the
Council of Crimean Tatars under the Head of the Republic of Crimea by telephone +7 (978) 612-
31-40.
Address of the Council of Crimean Tatars under the Head of the Republic of Crimea for
applications in writing (by regular mail): Simferopol, Odesskaya str., 10, apartment 47.
Annex 1133
Annex 1134
School Academy of Bakhchisaray official website, “Heroes of the
Crimean Land”, 19 October 2020
Heroes of the Crimean Land –
was the name of a thematic class dedicated to the 100th anniversary of Amet-Khan
Sultan, twice the Hero of the Soviet Union, held on 16 October 2020.
Students of the 5th grade expressed their opinion on people who were honoured to
receive the distinguished title of Hero of the Soviet Union and remembered Crimeaborn
Heroes of the Soviet Union whom they know.
The children familiarised themselves with the biographies of Heroes who are natives of
our district - N. Samokhvalov, V. Khodyrev, V. Novikov - and learnt about Alime
Abdenanova, a female intelligence officer from Kerch, awarded with the title of Hero of
Russia (posthumously).
Of 154 Heroes, two are Crimeans - I. Papanin and S. Amet-Khan.
The students watched a documentary about the life of S. Amet-Khan, a meritorious pilot,
one of space equipment testers.
The class was held by the teacher and librarian N.V. Kartakova.
Rating: 0. Rated: 0.
Heroes of the Crimean Land
https://2109.krymschool.ru/site/pub?id=1554
Municipal Budgetary General Educational Institution - the Training and
Educational Centre “School Academy” of the city of Bakhchisaray of the
Republic of Crimea
298400, Republic of Crimea , Bakhchisaray District, Bakhchisaray, 1 Mira Street
19.10.2020
Translation
1
Annex 1134
https://2109.krymschool.ru/site/pub?id=1554 1/1
2
Annex 1134
1/1
3
Annex 1134
4
Annex 1134
5
Annex 1134
6
Annex 1134
Annex 1135
Administration of the City of Kerch official website, “The Council of
Crimean Tatars of Crimea informs”, 19 October 2020
1
Translation
The Council of Crimean Tatars of Crimea informs
xn----ftbdby1aamd0evc.xn--p1ai/novosti/obshhestvo/sovet-kryimskix-tatar-kryima-informiruet.html
Society 19.10.2020
In accordance with the Decree of the Head of the Republic of Crimea of 29 March 2018 No. 93-U
(as amended on 8 July 2020 No. 217-U), the Council of Crimean Tatars under the Head of the
Republic of Crimea functions in order to restore historical justice, and for the political, social and
spiritual revival of the Crimean Tatars who were subjected to illegal deportation and political
repressions on the grounds of their ethnicity, in order to promote conditions for the full integration
of the Crimean Tatars into the multi-ethnic and multi-confessional Russian society, as well as to
identify and consider the problems of the Crimean Tatars in the Republic of Crimea.
The Council of Crimean Tatars under the Head of the Republic of Crimea accepts applications
remotely at the following e-mail address: [email protected]
You may register for a personal appointment with lawyers (free of charge) or a member of the
Council of Crimean Tatars under the Head of the Republic of Crimea by telephone +7 (918) 612-
31-40.
Address of the Council of Crimean Tatars under the Head of the Republic of Crimea for
applications in writing (by regular mail): Simferopol, Odesskaya str., 10, apartment 47.
Annex 1135
Annex 1136
School Academy of Bakhchisaray official website, “‘Crimea is in my
heart’ – 2020 (4-D Class)”, 25 October 2020
"Crimea is in My Heart" - 2020 (4-D Class)
2109.krymschool.ru/site/pub
Main page » News
25 October 2020
"Crimea is in My Heart" - 2020 (4-D Class)
The competition "Crimea is in My Heart" is annually held in our Republic. Its objective is to
attract children's attention to the study and preservation of the environmental and cultural
heritage of one's homeland, to cultivate patriotism to one's native land, to instill pride in one's
native land, and to find young talents.
Nadya Stefanyuk has participated in the competition in the category "Crimean Palette". Her work
is called "Bakhchisaray in Autumn". We wish her good luck and are looking forward to the results
of this municipal competition!
Head teacher of the 4-D class N.V. Stankevich
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Created on 25 October 2020
Updated on 25 October 2020
Published on 25 October 2020
Translation
Annex 1136
Annex 1137
Simferopol Academic Gymnasium official website, “Anniversary of
Amet-Khan Sultan”, 25 October 2020
1
Translation
25.10.20 Anniversary of Amet-Khan Sultan
sagimnazy.ru/ru/2015-11-04-17-20-21/2025-25-10-20-yubilej-amet-khana-sultana
The school held a series of events dedicated to the 100th anniversary of the birth of twice the Hero
of the Soviet Union Amet-Khan Sultan.
In the primary grades of the gymnasium lessons of courage “Amet-Khan Sultan – the Air Lion” were
held, as well as homeroom lessons and thematic exhibitions devoted to the life and deeds of the hero.
Students in grades 2-7 performed a musical and literary composition about the life and deeds of the
pilot. Also that day, a recitation contest was held among primary and secondary school students.
Annex 1137
2
Annex 1137
3
Amet-Khan Sultan (1920-1971) was born on 20 October in Alupka. He is a graduate of the 1st Kachin
Military Aviation School. During the Great Patriotic War, he rose from pilot to squadron commander
of the 9th Guards Fighter Aviation Regiment. Participated in the Battle of Stalingrad. During the war,
Amet-Khan Sultan performed a total of 603 combat sorties, 150 air battles, in which he shot down 30
enemy planes personally and 19 enemy planes as a member of a group.
The twice Hero of the Soviet Union was awarded three Orders of Lenin, five Orders of the Red
Banner, the orders of Alexander Nevsky, the Patriotic War of the 1st degree, Red Star, “Badge of
Honor”, and other medals.
A man whose name is forever inscribed in the annals of the Great Patriotic War and in the book of
aviation history.
Annex 1137
Annex 1138
Crimean Boarding Gymnasium for Gifted Children official website,
“Poster competition dedicated to the 100th anniversary of the birth of
Amet-Khan Sultan”, 26 October 2020
1/4
Crimean Boarding Gymnasium for Gifted Children
krimgimnaziya.crm.eduru.ru/news/59961664
News
26.10.2020 Poster competition dedicated to the anniversary of the birth
of Amet-Khan Sultan
At the Crimean Boarding Gymnasium for Gifted Children, a poster competition was held
dedicated to the 100th anniversary of the birth of twice Hero of the Soviet Union, pilot
Amet-Khan Sultan. All the posters were rated high, but, according to the procedure, the
results were summed up and it was decided who took the places of winners and runnersup
in the nominations.
The works of the students of the gymnasium institution in Tankovoe are presented below.
Translation
Annex 1138
2/4
Annex 1138
3/4
Annex 1138
4/4
Annex 1138
Annex 1139
Crimean Boarding Gymnasium for Gifted Children official website,
“Exhibition of drawings dedicated to the 100th anniversary of the birth
of Amet-Khan Sultan”, 26 October 2020
Crimean Boarding Gymnasium for Gifted Children
krimgimnaziya.crm.eduru.ru/news/59961782
News
26.10.2020 EXHIBITION OF DRAWINGS DEDICATED TO THE
100th ANNIVERSARY OF THE BIRTH OF AMET-KHAN SULTAN
“Pilots do not die, they fly away from life”. At the State budgetary general educational
institution of the Republic of Crimea “Crimean Boarding Gymnasium for Gifted
Children”, the exhibition of drawings dedicated to the 100th anniversary of the birth of
Amet-Khan Sultan, twice Hero of the Soviet Union, Honoured Test Pilot of the USSR,
Laureate of the State Prize, Honorary Citizen of the Republic of Crimea and the city of
Alupka, was held.
The best works were presented by:
6-7 Grades
Class 6-A – E. Pomogayko, O. Zalivatskaya, D. Useinova, A. Pushkina, E. Medzhitov,
T. Ablaev, I. Tepaev, I. Pushkin, A. Ilyasov, R. Koval
Class 6-B – S. Ablyakimova, A. Kapustina, S. Polyakova
Class 6-V – L. Kutyavina
Class 7-A – Sh. Aliev,
R. Dervishev, T. Emirsonov,
D. Suleymanov, A. Musaev
Сlass 7-B – D. Dinislyamova
Translation
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Fevzi Yakubov Crimean Engineering and Pedagogical University
official website, “Tree alley in the memory of Amet-Khan Sultan, twice
the Hero of the Soviet Union”, 26 October 2020
(excerpts)
1
Translation
Excerpts
Tree alley in the memory of Amet-Khan Sultan, twice the Hero of the Soviet Union – Fevzi
Yakubov Crimean Engineering and Pedagogical University
https://kipu-rc.ru/meropriyatiya/item/1093-ustanovka-pamyatnogo-znaka-i-vysadka-allei-pamyatidvazhdy-
geroya-sovetskogo-soyuza-amet-khana%E2%80%A6
FEVZI YAKUBOV CRIMEAN
ENGINEERING AND
PEDAGOGICAL
UNIVERSITY
.
FOR AN
APPLICANT
FOR A
STUDENT
FOR AN
EMPLOYEE SCIENCE EVENTS CONTACTS
DISTANCE LEARNING
Monday, 26 October 2020 00:00
ALLEY IN THE MEMORY OF AMET-KHAN SULTAN, TWICE THE HERO OF THE SOVIET
UNION
On 23 October, on the premises of the Fevzi Yakubov Crimean Engineering and Pedagogical
University, a memorial sign was installed and the Tree Alley in the Memory of Twice Hero of the
Soviet Union Amet-Khan Sultan was planted.
Fevzi Yakubov Crimean Engineering and Pedagogical University is implementing the youth project
“Republican campaign ‘Amet-Khan’ hundred”, which won the All-Russian Competition of Youth
projects among higher educational institutions in 2020 and received the support of the Federal
Agency for Youth Affairs.
As part of the implementation of the project activities, the official installation of a memorial sign
and the planting of the Tree Alley in the Memory of Twice Hero of the Soviet Union Amet-Khan
Sultan took place. The ceremony was accompanied by the performance of songs and marches of the
war years by the pop-brass band “Jazz-band of the Fevzi Yakubov CEPU”.
[…]
The project's activities are aimed at strengthening social, inter-ethnic and interfaith harmony among
young people and preserving the traditional culture of the peoples of the country.
[…]
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Franko Crimean Republican Universal Research Library official
website, “Virtual historical overview ‘Echo of our memory’”,
28 October 2020
Translation
Virtual historical overview “Echo of our memory” - Crimean Republican Universal Research …
Virtual historical overview “Echo of our memory”
http://franco.crimealib.ru/novosti/virtualnoe-istoricheskoe-obozrenie.html 28 October 2020
[Text on the photo: Ministry of Culture of the Republic of Crimea
State Budgetary Institution of Culture of the Republic of Crimea
Franko Crimean Republican Universal Research Library
Regional Studies Department
“Echo of Our Memory”
28 October
THE DAY OF THE LIBERATION OF UKRAINE FROM THE NAZI INVADERS
Virtual Historical overview]
28 October is a memorable date - the Day of the Liberation of Ukraine from the Nazi invaders.
With the support of the RNGO (Regional Non-Governmental Organisation) “Ukrainian Community of
Crimea” and the Assembly of Slavic Peoples of Crimea, specialists of the Regional Studies Department
prepared the virtual historical overview “Echo of Our Memory”. During the overview, words of greeting and
congratulations on the holiday were heard: Anastasia Gridchina - Chair of the board of the RNGO “Ukrainian
Community of Crimea”, member of the Civic Chamber of the Republic of Crimea, editor-in-chief of the
Information Agency “Krym segodnya”; Ivan Abazher - Chairman of the board of the Non-Governmental
Organisation “Regional Bulgarian National Cultural Anatomy of the Republic of Crimea ‘Paisiy
Hilendarsky’", representative of the Civic Chamber of the Republic of Crimea in the Civic Chamber of the
Russian Federation; Roman Chegrinets - Chairman of the Regional National and Cultural Autonomy
“Belarusians of Crimea”, Honored Worker of Culture of the Republic of Crimea; Vladimir Rezanov - member
of the Presidium of the RNGO (Regional Non-Governmental Organisation) “Russian Community of Crimea”;
Vasily Gorishny - grandson of Hero of the Soviet Union, Vasily Akimovich Gorishny.
Also, online users will be able to get acquainted with the chronicle of the most important stages of the Great
Patriotic War, as a result of which the Soviet Army liberated the Ukrainian SSR.
We invite you to watch!
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School Academy of Bakhchisaray official website, “Excursion to
Zincirli Madrasa”, 6 November 2020
Excursion to Zincirli Madrasa
2109.krymschool.ru/site/pub
Main page » News
Excursion to Zincirli Madrasa
6 November 2020
On 6 November, students of the 5-B and 6-G classes made an excursion
to Zincirli Madrasa as part of extracurricular activities "Excursions around
the Native Land". The group was headed by geography teachers M.V.
Mironova and Yu.N. Bebeshko.
Created on 9 November 2020
Updated on 9 November 2020
Published on 6 November 2020
Translation
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Annex 1143
School Academy of Bakhchisaray official website, “International event
‘Large ethnographic dictation’”, 9 November 2020
1/2
International Event "Large Ethnographic Dictation"
2109.krymschool.ru/site/pub
Main page » News
9 November 2020
International Event "Large Ethnographic Dictation"
The International event "Large Ethnographic Dictation" is held on the occassion of
National Unity Day. It has been held for the fifth time.
It is an educational project that serves to acquaint one with the culture of peoples living
in Russia and allows assessing the general level of ethno-cultural competence among the
population.
This year it was held online between 3 and 8 November.
The Dictation is a test featuring 30 questions:
- 20 questions form a general federal part of the Dictation that is common for
all participants;
- 10 questions form a unique part of the Dictation for each constituent entity of the
Russian Federation and other countries.
O.V. Uraykina, Head of the Bakhchysarai District, and N.N. Volkova, Chairwoman of
the District Council and Head of the Directorate of Education, Youth and Sports of
the district's administration, took part in the Dictation held at our school.
The Municipal Budgetary Educational Institution of the Training and Educational
Institution "School Academy" was represented by N.N. Marynich, Headmaster of the
educational institution, Ya.V. Ammosova, Deputy Headmaster for Education and
Training, A.Yu. Khudozhilov, Deputy Headmaster for Safety, and subject teachers
Yu.N. Bebeshko, M.V. Mironova, E.A. Lugovaya, E.V. Radkova, and N.V. Kartakova.
All the Dictation's participants received certificates.
Total viewed: , today:
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Translation
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Created on 9 November 2020
Updated on 9 November 2020
Published on 9 November 2020
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School Academy of Bakhchisaray official website, “International day
for tolerance”, 17 November 2020
1/1
"International Day for Tolerance" (3-D)
2109.krymschool.ru/site/pub
Main page » News
17 November 2020
A homeroom lesson "International Day for Tolerance" was held in the 3-D grade.
Created on 17 November 2020
Updated on 17 November 2020
Published on 17 November 2020
Translation
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Annex 1145
School Academy of Bakhchisaray official website,
“Week of tolerance”, 22 November 2020
22.03.2021
Translation
https://2109.krymschool.ru/site/pub?id=1670 1/3
Total viewed: 38, today: 2
Rating: 0. Rated: 0.
Municipal Budgetary General Educational Institution - Training and
Educational Institution “School Academy” of Bakhchisaray of the Republic of
Crimea
298400, Republic of Crimea , Bakhchisaray District, Bakhchisaray, 1 Mira Street
22 November 2020
The Municipal Budgetary General Educational Institution of the Training and
Educational Institution hosted the following events as part of the Week of
Tolerance: a festival of tolerance “Circle Dance of Friendship”, an extracurricular
event “Ode to Tolerance”, a form class “You and I are a Close-Knit Family”.
Week of Tolerance
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22.03.2021 Week of Tolerance
https://2109.krymschool.ru/site/pub?id=1670 3/3
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Annex 1146
Crimean Boarding Gymnasium for Gifted Children official website,
“The ethnographic museum ‘Multinational Crimea’”,
1 December 2020
1/7
Crimean Boarding Gymnasium for Gifted Children
krimgimnaziya.crm.eduru.ru/news/61146369
News
01.12.2020 “Multinational Crimea”
Photo: State Budgetary General Educational Institution of the Republic of Crimea “Crimean
Boarding Gymnasium for Gifted Children”/Ethnographic museum “Multinational Crimea”/
Opened on 4 April 2015 by students, parents and employees of the Gymnasium.
The Crimean Boarding Gymnasium for Gifted Children honours the traditions and culture
of the peoples of Crimea. For instance, in April 2015, the museum “Multinational Crimea”
was established at our gymnasium. It consists of 9 expositions that reveal the everyday
life, culture and traditions of the peoples of Crimea: Russians, Ukrainians, Crimean
Tatars, Greeks, Bulgarians, Kazan Tatars, Jews, Azerbaijanis, Krymchaks and Karaites.
Each exposition reflects the characteristics of a particular nation, from its origin to our
days, including its cuisine, clothing, folklore, poetry, biographies of historical figures and
much more.
We invite all interested students of the gymnasium to take thematic museum lessons.
We will also be glad to enlarge the museum’s collection.
There are multiple traditions and one history!
Translation Annex 1146
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School No. 20 of Feodosia, Photographs of study guides on the
Ukrainian language and literature published by the Russian publishing
house “Prosveshchenie”
MUNICIPAL BUDGETARY GENERAL EDUCATIONAL INSTITUTION
“SCHOOL NO. 20 OF FEODOSIA OF THE REPUBLIC OF CRIMEA”
Photographs of study guides on the Ukrainian language and literature published by the
Russian publishing house “Prosveshchenie”
[Literature Reading, Study guide for general educational institutions with instruction in Ukrainian
and Russian, 4th grade, O.M. Kostikova, M.S. Lisenko, Prosveshchenie / Moscow, 2018; Ukrainian
language (Native), 4th grade, N.M. Borisyuk, Prosveshchenie / Moscow, 2018; Ukrainian language
(Native), 1st grade, O.E. Guminsky, N.I. Rashpil, Prosveshchenie / Moscow, 2018 (Original in
Ukrainian)]
[Literature Reading, Study guide for educational institutions with instruction in Ukrainian and
Russian, 2nd grade, L.P. Oskoma, Prosveshchenie / Moscow, 2018; Ukrainian language (Native),
2nd grade, T.M. Chudova, Prosveshchenie / Moscow, 2018 (Original in Ukrainian)]
Translation
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Annex 1148
School No. 20 of Feodosia, Photographs of textbooks on the Ukrainian
language and literature published by Ukrainian publishing houses and
used in class in grades 5 to 11
MUNICIPAL BUDGETARY GENERAL EDUCATIONAL INSTITUTION
“SCHOOL NO. 20 OF FEODOSIA OF THE REPUBLIC OF CRIMEA”
Photographs of textbooks on the Ukrainian language and literature published by Ukrainian
publishing houses and used in class in grades 5–11
Translation
1
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Native language: a textbook for the 5th grade of general educational institutions / A. Glazova, Yu.
Kuznetsov. - Kiev: Osvita Ukrainy, 2005.
Recommended by the Ministry of Education and Science of Ukraine [Original in Ukrainian]
3
Annex 1148
Native language: a textbook for the 7th grade of general educational institutions / A. Glazova, Yu.
Kuznetsov. - Kiev: Zodiac-ECO, 2008.
Recommended by the Ministry of Education and Science of Ukraine [Original in Ukrainian]
4
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Ukrainian language: 11th grade / O. V. Zabolotny, V. V. Zabolotny. - Kiev: Geneza, 2011.
Recommended by the Ministry of Education and Science of Ukraine [Original in Ukrainian]
5
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Annex 1149
Taurida Academy of the Vernadsky Crimean Federal University,
Photographs of the library of Professor A.I. Gubar
Translation
Library of Professor A.I. Gubar located at the Institute of Philology (structural unit) of the
Federal State Autonomous Educational Institution of Higher Education “Vernadsky Crimean
Federal University”
Photograph 1
Photograph 2
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Annex 1150
Collegium School of Alushta, Photographs of textbooks on the
Ukrainian language and literature published by the Russian publishing
house “Prosveshchenie”
1
Translation
Municipal General Educational Institution “Collegium School” of Alushta
Photographs of study guides on the Ukrainian language and literature published by the Russian
publishing house “Prosveshchenie”
[Photographs 1, 2 – Ukrainian language (Native), 2nd grade, T.M. Chudova, Prosveshchenie / Moscow,
2018]
Annex 1150
2
[Photographs 3, 4 – Ukrainian language (Native), 3rd grade, O.O. But, L.A. Samostrol, Prosveshchenie /
Moscow, 2018]
Annex 1150
3
[Photographs 5, 6 – Ukrainian language (Native), 4th grade, N.M. Borisyuk, Prosveshchenie / Moscow,
2018]
Annex 1150
4
[Photographs 7, 8 – Literature Reading, Study guide for educational institutions with Ukrainian and Russian
languages of instruction, 2nd grade, L.P. Oskoma, Prosveshchenie / Moscow, 2018]
Annex 1150
5
[Photographs 9, 10 – Literature Reading, Study guide for general educational institutions with Ukrainian and
Russian languages of instruction, 4th grade, O.M. Kostikova, M.S. Lisenko, Prosveshchenie / Moscow,
2018]
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Recreation centre “Mechta” official website, Museum of Vera Roik
1
Translation
Recreation Centre “Mechta” (http://mymechta.ru/)
MUSEUM OF VERA ROIK
The name of Vera Sergeevna Roik, an amazing embroiderer, whose work is represented in
expositions of about 50 museums of the world, is known to millions of people in Russia, Ukraine,
Belarus, Bulgaria, Canada, the USA and other countries.
There is a museum of embroidery named after her in Simferopol, moreover ethnographers, poets and
art historians has written books about her. Schools and square in the capital of Crimea are named after
her. At the territory of the recreation centre “Mechta” [Dream], there is a memorial room of this
talented folk craftswoman, whose name entered the encyclopedias of the folklore of the peoples of
the world.
The exhibits include numerous works by V.S. Roik, the rarest documents, photographs, personal
belongings, a unique collection of thimbles, letters, posters, drawings, paintings and many others.
There is no doubt that this is one of the most interesting memorial museums in Crimea. The museum
can be visited in groups of up to 10 people as the group is enrolled. Entrance is free!
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Software and lexicographic complex “Electronic dictionary of the
Crimean Tatar dialects”, homepage
https://www.qirimtatar-tili.ru 1/1
Find
Electronic dictionary of the
Crimean Tatar dialects
Crimean Tatar language and its main
dialects
qirimtatar-tili.ru
There are three main dialects and a large number of minor dialects in the modern Crimean Tatar
language, which is attributed to the participation in the ethnogenesis of the Crimean Tatars of
various Turkic tribes and clans, as well as, to some extent, Greeks, Romans, Genoese and other
peoples. Therefore, before embarking on a comprehensive analysis of the grammatical and
lexical structure of the northern or steppe (modern Kypchakized) dialect of the Crimean Tatar
language, one should briefly familiarize oneself with the historical origin of the Crimean Tatars.
The Crimean Tatar people formed as an ethnos in the territory of Crimea, therefore, it is
necessary to consider the history of populating of the peninsula from ancient times.
The first inhabitants of the Crimea (ex. Taurida) were Taurus, Cimmerians and Scythians (they
all spoke different dialects of the Turkic languages). Then Sarmatians, Goths, Huns, Turkuts,
Khazars, Kipchaks, etc. came here. Taurus lived in the foothill and mountainous Crimea.
According to Pliny the Elder, they were divided into 30 tribes, of which 23 tribes lived in the
depths of the mountain massif, and 6 in the towns located closer to the sea. Pliny goes on to list
the names of these six tribes: “These are the Orgocins, Harakes, Assyrans, Staktars,
Akisalites and Caliords. Scyphotaurs live on the crest of the mountains ”[Pliny the Elder.
Natural History. Book IV, M., 1953, p. 16].
Researchers have yet to find out the etymology of these Taurus tribes. The Scythians owned the
steppe part of the Crimea, and the Cimmerians lived on the sea coast, as Homer writes about
(approx. VIII century BC) in the Odyssey: “The sun went down, and all the ways were
covered with darkness, and our ship reached the border of the ocean. There the people and
the city of the Cimmerian people were surrounded by darkness and clouds ... ”[Bulletin of
Ancient History. -1947, p. 281-282].
[Memetov A. Foreword // Materials on Dialectology of the Crimean Tatar Language.- Moscow:
Insan, 2017.- P.8].
© 2021 Electronic dictionary of the Crimean Tatar dialects (/)
Sait development (http://www.net-scans.ru) NET-SCANS
Russian
Crimean Tatar
Translation
Electronic dictionary of the Crimean Tatar dialects
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Yildiz, No. 1 (259), 2021 (excerpts)
1
Translation
Excerpts
[Original in Crimean Tatar]
Yildiz
No. 1 (259) 2021 January-February
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2
[…]
Page 128
Published in the Crimean Tatar language
“Yildiz” No. 1 (259) 2021
Published with the support of the State Committee
for Inter-ethnic Relations of the Republic of Crimea
by the State Autonomous Institution of the Republic of Crimea “Gasprinsky Media Centre”
at the expense of the budget of the Republic of Crimea.
Layout: M. Useynov
Sent for printing 31.01.2021
Date of release 26.02.2021
Format 70x108 1/16. Offset print.
Order No. 02NM/23.
Circulation 560 copies
Address of the editor office and publishing house, State Autonomous Institution of the Republic of Crimea
“Gasprinsky Media Centre”
23-a Trubachenko Str., city of Simferopol, Republic of Crimea, 295048
E-mail: [email protected]
Certificate of Media Registration
PI No. TU 91-00296
Printed by publishing house Nauchniy mir LLC
31-a/2 Sevastopolskaya Str.,
Simferopol, Republic of Crimea, 295015
Tel. +7 978 71 72 901, e-mail: [email protected]
[...]
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School Academy of Bakhchisaray official website, “Congratulations to
the winners of the contest ‘Crimea is a Peninsula of one’s dream’ (4-D
class)”, 18 January 2021
1/1
Translation
Congratulations to the winners! "Crimea is a Peninsula of
One’s Dream" (4-D class).
2109.krymschool.ru/site/pub
Main page » News
18 January 2021
Congratulations to the winners! (4-D Class).
The municipal level of a republican contest “Crimea is a Peninsula of One’s Dream”
is over. 76 students from 12 educational organisations of the district took part in it.
The contest's judges reviewed 160 photographs.
Students of the 4-D class are winners and runners-up in this contest! Polina Ivnenko,
Darya Marchukova took the first place, while Maxim Ignatov, Rostislav Kushnarev,
Artur Ayvazov won the second one in various categories of the contest. They will be
awarded with diplomas of the Directorate of Education, Youth and Sports of the
Administration of the Bakhchisaray District of the Republic of Crimea. The winners'
works went to the State Budgetary Educational Institution of Supplementary Education
of the Republic of Crimea "Searcher" Junior Academy of Sciences of Simferopol, to
participate at the republican level of this contest. We wish our students new
achievements! Head teacher N.V. Stankevich
Created on 18 January 2021
Updated on 18 January 2021
Published on 18 January 2021
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Crimean Boarding Gymnasium for Gifted Children official website,
“Atlas of the Mother Language ‘The ancient poems’ pearl setting…”,
20 February 2021
Crimean Boarding Gymnasium for Gifted Children
krimgimnaziya.crm.eduru.ru/news/63886795
News
20.02.2021 Atlas of the Mother Language “Er erde indjinden
destanlar ormek...” [Original in Crimean Tatar] (‘The ancient poems’
pearl setting…’)
On 18 February 2021, the Ismail Gasprinsky Republican Crimean Tatar Library, with support of
the Ministry of Culture of the Republic of Crimea, held an event in the form of the “Atlas of the
Mother Language ‘Er erde indjinden destanlar ormek...’ [Original in Crimean Tatar]
(‘The ancient poems’ pearl setting…’)” that was dedicated to International Mother
Language
Day. .
There is an array of works dedicated to the mother language in Crimean Tatar literature. One of
such bright creations is a poem of world famous classic of Crimean Tatar literature
Bekir Çoban-zade called “The mother language” [Original in Crimean Tatar and Russian],
a line from which serves as the title for the today's event.
During the event, students of the Crimean Gymnasium for Gifted Children recited in
the Crimean Tatar, Russian and Ukrainian languages the poems “The
mother language” [Original in Crimean Tatar and Russian] by Yunus Kandym,
“Homeland” [Original in Crimean Tatar and Russian] by Nuzet Umerov, “If you are
not there” [Original in Crimean Tatar and Russian] by Seytumer Emin, “Despite everything,
in spite of everything” [Original in Crimean Tatar and Russian] by Dilyara Ibragim, “The mother
language” by Tanzili Zumakulova, “Russian language” by Ivan Turgenev, “The mother
language” [Original in Ukrainian] by Danila Kononenko, praising the mother language, and
also shared their creativity by performing a piece of music “The steamboat” on the
accordion. The children worked under the guidance of teachers and educators of the
gymnasium – Irina Vladimirovna Safutina, Maria Alexandrovna Myskova, Irina Alekseevna
Katruk, Elvina Munirovna Abkhairova-Seitmemetova.
The poems! [Hyperlinks]
Background: Since 2000, International Mother Language Day has been celebrated on 21
February of each year to promote linguistic and cultural diversity and multilingualism.
Each year during the Mother Language Day celebrations, various events are organised in
different countries dedicated to the theme of language and focused on promoting the
respect for and protection of all languages (especially endangered languages), linguistic
diversity and multilingualism.
The event was held remotely.
Alie Rustemovna Osmanova,
Leading librarian of the User Service Department
of the State Budgetary Institution of Culture of
the Republic of Crimea “Gasprinsky
Republican Crimean Tatar Library”
Translation Annex 1155
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Franko Crimean Republican Universal Research Library official
website, Reading Conference “Flower on a palm of eternity”,
24 February 2021
Translation
“Flower on a Palm of Eternity” Reading Conference
franco.crimealib.ru/novosti/chitatelskaya-konferenciya-kvitka-na.html
24 February 2021
On the eve of the celebration of the 150th anniversary of the birth of the outstanding Ukrainian poetess,
talented critic and translator Lesya Ukrainka, the library hosted a reading conference “Flower on a Palm of
Eternity” [Name of the conference in Ukrainian].
The event, organised with the assistance of the Regional NGO “Ukrainian Community of Crimea”, was
attended by representatives of national and cultural autonomies of the peninsula, teachers and students of the
Faculty of Philology of the Fevzi Yakubov Crimean Engineering and Pedagogical University, readers and
guests of the library.
Deputy Chair of the Ukrainian Community of Crimea Lolita Gerasimchuk and Chairman of the Regional
National-Cultural Autonomy of Belarusians of the Republic of Crimea Roman Chegrinets addressed the
participants with welcoming words, emphasising that Crimea played an important role in the formation of
one of the periods of Lesya Ukrainka’s work, whose literary heritage occupies a worthy place in world
culture.
Reports on the topics “Translations of Lesya Ukrainka's works into Russian” [name of the topic in
Ukrainian] and “Agatanhel Krymsky and Lesya Ukrainka: Creative Partnership” were made by Nina
Grozyan, Candidate of Philological Sciences, Head of the Department of Ukrainian Philology of the Fevzi
Yakubov Crimean Engineering and Pedagogical University, and Natalia Goraichuk, Head of the Department
of Local History of the Franko Crimean Republican Universal Research Library.
Works of the author in the Ukrainian, Russian and Crimean Tatar languages recited by students of the
Faculty of Philology of the Fevzi Yakubov Crimean Engineering and Pedagogical University helped to
immerse into the world of poetry of the famous poetess.
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Crimean writer Igor Klossovsky read his translation into Belarusian of Lesya Ukrainka’s poem
“Tatarochka”. Crimean poets Nikolay Nastoburko, Nadezhda Ryndich, Arina Em and Antonina Katasova
read their poems inspired by the poetry of Lesya Ukrainka, and poet Oleg Shirokov read his translations of
her works into Russian.
Additionally, there were the video presentation “Life and Works of Lesya Ukrainka” and the book and
illustrative exhibition “Lesya Ukrainka. Crimean Memoirs”, which introduced the guests to the works of the
author, articles from books and periodicals about the main milestones in the biography and creative life of
the poetess.
Due to the risk of the spread of the coronavirus infection, the event was held in compliance with the rules
and regulations prescribed by Rospotrebnadzor to ensure the maximum safety of its participants.
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Yalta Historic and Literature Museum official website, “Celebration
‘Seven Strings’ for the 150th anniversary of Lesya Ukrainka’s birth”,
25 February 2021
1
Translation
Celebration “Seven Strings” for the 150th anniversary of Lesya Ukrainka’s
birth
https://www.яилм.рф/ru/publikatsii-i-novosti/lesia.html
Today, 25 February, marks the 150th anniversary of the birth of the talented and authentic poetess
Lesya Ukrainka. She sincerely loved Yalta and worked with inspiration and enriched her literary
heritage here.
As part of the anniversary celebration, flowers were solemnly laid in front of the monument of the
poetess, and attendees included the Chairman of the Yalta City Council, Konstantin Shimanovsky,
the Deputy Head of the Yalta City Administration, Svetlana Novodatskaya, the Deputy Chairman
of the State Committee for Inter-ethnic Relations of the Republic of Crimea, Zarema Zakiryaeva,
a member of the Regional Public Organization “Ukrainian Community of Crimea”, Lolita
Gerasimchuk, the Head of the Yalta City Organization “Russian Community of Crimea”, Irina
Alekseeva.
The Director of the Crimean Literature and Art Memorial Museum-Reserve, Larisa Kovalchuk,
read a welcoming address from the Minister of Culture of the Republic of Crimea, Arina
Novoselskaya, to the Director and employees of the Yalta Historic and Literature Museum.
After the flowers were laid, the guests were invited to the halls of the museum, where a theatrical
performance awaited them for the opening of the exhibition “Lesya Ukrainka's Forest Song”
dedicated to the 110th anniversary of the publication of the fairy play.
The programme of the festive event also included the roundtable “Motives of Lesya Ukrainka's
Life”, where the participants discussed famous and unknown pages of the writer's life.
Lesya Ukrainka entered Ukrainian and world culture as a symbol of courage and struggle. She
left the fire of her heart to humanity in her legacy – in the poetic lines of her poems.
Annex 1157
2
Annex 1157
3
Annex 1157
4
Annex 1157
5
Annex 1157
Annex 1158
Programme of the “Seven Strings” event dedicated to the 150th
anniversary of the birth of Lesya Ukrainka, 25 February 2021
Annex 1158
1
Translation
ADMINISTRATION OF YALTA DEPARTMENT
OF CULTURE
MUNICIPAL BUDGETARY CULTURAL
INSTITUTION “YALTA HISTORIC AND
YALTA LITERATURE MUSEUM”
HISTORIC AND LITERATURE
MUSEUM
Lesya Ukrainka is among the brightest stars
in the constellation of people who immortalised
Yalta in their works. She spent almost two years
of her life in the city. Yalta left a notable mark in
the literary heritage of Lesya Ukrainka and gave
her inspiration for creating numerous lyrical
pieces included in the “Crimean Memories” and
“Crimean Echos” cycles.
In 1907–1908, she brought Kliment Kvitka,
her husband-to-be, to Yalta to save him from
tuberculosis. This is when she started actively
working on creative works that would make her
an internationally known playwright. Here, she
finished her famous plays “Cassandra”, “In the
Forest”, “Rufin and Priscilla”, and others.
PROGRAMME OF
8-A, Yekaterininskaya St., THE SEVEN STRINGS EVENT
Telephone: +7 365 423 15 34
yilm. museum dedicated to the 150th
anniversary of the birth of Lesya Ukrainka
yilm_museum
yilm.rf
Annex 1158
2
Programme of the
Seven Strings event
dedicated to the 150th anniversary of the
birth of Lesya Ukrainka
25 February
12:00–15:00
12:00 – floral tribute ceremony at the
monument to Lesya Ukrainka
12:30 – opening of the temporary
exhibition “Forest Song of Lesya
Ukrainka” dedicated to the 150th
anniversary of the birth of the poetess and
the 110th anniversary of the publication of
the fairy tale
13:00 – roundtable conference “Melodies
of Lesya Ukrainka's Life”
dedicated to the 150th anniversary of the
birth of the writer
Lesya Ukrainka in Chukurlar. Yalta, 1897. Lesya Ukrainka and her mother in Yalta
Annex 1159
Simferopol Academic Gymnasium official website, “Preventing
extremism and terrorism”, 1 March 2021
Translation
01.03.21 Preventing Extremism and Terrorism
sagimnazy.ru/ru/2015-11-04-17-20-21/2133-01-03-21-profilaktika-ekstremizma-i-terrorizma
As part of the programme “Preventing Extremism and Terrorism”, representatives of the Prosecutor's Office
of the Republic of Crimea held a series of lectures with gymnasium students.
During the lecture, the students were told about the rights and responsibilities, types of juvenile liability for
socially dangerous acts, problems of information security of children in the today’s environment.
Annex 1159
Annex 1160
Zhelyabovsky Rural Culture House official website, “Days of the
Ukrainian people’s culture at the Zhelyabovsky Rural Culture House”,
10 March 2021
1/2
Days of the Ukrainian people’s culture at the Zhelyabovsky
Rural Culture House
zhelyabovka.blogspot.com/2021/03/blog-post_10.html
On 9 and 10 March, traditional "Shevchenkos days" were held at the Zhelyabovsky
Rural Culture House. Thematic meetings for club members were conducted at the
ethnographic section of the Ukrainian people's culture.
[Original video is available here: https://www.youtube.com/watch?v=I-zC0Xdxsos&t=2s]
Translation Annex 1160
2/2
#Culture of Nizhnegorie # Zhelyabovsky Rural Culture House#Nizhnegorsky
Author: zhlyabovka.blogspot.com
Labels: Video gallery, News 2021, Photo gallery
Annex 1160
Annex 1161
Fevzi Yakubov Crimean Engineering and Pedagogical University
official website, “Commemorative events held to celebrate the 170th
anniversary of the birth of Ismail Gasprinsky”, 20 March 2021
(excerpts)
1
Translation
Excerpts
FEVZI YAKUBOV CRIMEAN
ENGINEERING AND
PEDAGOGICAL
UNIVERSITY
.
https://kipu-rc.ru/meropriyatiya/item/1148-pamyatnye-meropriyatiya-posvyashchennye-170-letiyu-so-dnyarozhdeniya-
ismaila-gasprinskogo.html
Saturday, 20 March 2021 00:00
COMMEMORATIVE EVENTS HELD TO CELEBRATE THE 170TH ANNIVERSARY OF THE
BIRTH OF ISMAIL GASPRINSKY
The Republic of Crimea has started commemorative events dedicated to the 170th anniversary of
the birth of the outstanding Crimean Tatar educator and public and political figure Ismail
Gasprinsky.
As part of the commemorative events, a plenary session of the 15th All-Russian Research
Conference “Philology, History and Culture of Crimean Tatars: Traditions and Modernity” was
held on 19 March at the Fevzi Yakubov Crimean Engineering and Pedagogical University. The
main topic of the conference is the life and work of Ismail Gasprinsky.
[...]
After the end of the plenary session, a festive concert of creative teams and performers of the Fevzi
Yakubov Crimean Engineering and Pedagogical University was presented to the participants and
guests of the conference.
Annex 1161
2
[…]
Annex 1161
3
Annex 1161
4
Annex 1161
Annex 1162
Zhelyabovsky Rural Culture House official website, “Ukrainian folk
dance ‘Holiday Spirit’ (‘Svyatkoviy Nastriy’) by the ensemble
‘Mozaika’”, 24 May 2021
Translation
Zhelyabovsky Rural Culture House: Ensemble “Mozaika” “Holiday spirit” (Original in Ukrainian:
“Svyatkoviy nastriy”) Zhelyabovsky Rural Culture House
zhelyabovka.blogspot.com/2021/05/i_24.html#more
ZHELYABOVSKY RURAL CULTURE HOUSE
We are working with the people and for the people!
[Video of the choreographic composition of the Ukrainian folk dance “Holiday spirit” (“Svyatkoviy nastriy”) of 24 May
2021 available at: https://www.youtube.com/watch?v=uLY06h_V7Ms&t=1s]
The choreographic composition by the Exemplary Folk Dance Ensemble “Mozaika” of the
Zhelyabovsky Rural Culture House. Director Natalia Akimenko. Every year on 24 May, all Slavic countries
celebrate Day of Slavic Writing and Culture and solemnly glorify the creators of the Slavic writing, Saints
Cyril and Methodius, [Slavonic] teachers. Remembrance Day for the Saints was first celebrated as a Slavic
Literature and Culture Day in Bulgaria in the 19th century, and later this tradition spread to other countries:
Russia, Ukraine, Belarus, Moldova...
The creative ensembles and staff of the Zhelyabovsky Rural Culture House warmly congratulate their
dear visitors on this special holiday!
We offer you a small concert programme prepared for this day.
#Culture of Nizhnegorie # Zhelyabovsky Rural Culture House #Nizhnegorsky #Zhelyabovka #Day of the Slavic Writing
and Culture
Author: zhlyabovka.blogspot.com
Labels: Video gallery, News 2021, Photo gallery
Annex 1162
Annex 1163
Krym syogodni, No. 1 (4), 2021 (excerpts)
Translation
Excerpts
Translation from Ukrainian
THE FIRST UKRAINIAN CULTURAL AND EDUCATIONAL MAGAZINE
IN RUSSIAN CRIMEA
KRYM SYOGODNI 1 (4) 2021
Exclusive interview with Russia’s Permanent
Representative to the United Nations Vasily
Nebenzya
In this issue:
Valentina Lavrik:
“Today’s education in Crimea
is actively developing”
“Everything you wanted to learn
about the vaccination in the Crimea”
Hendrik Weber:
“Sooner or later Crimea will be recognised
as the territory of the Russian Federation”
Artem Tainov
“Sport is my Life!”
Interview with a famous Crimean sportsman
Magazine of the Information Agency “Krym Syogodni” and Regional Non-Governmental Organisation
“Ukrainian Community of Crimea”
[...]
1
Annex 1163
Exclusive interview with
VASILY
NEBENZYA
Artem Tainov
“SPORT IS MY LIFE!”
CRIMEA. SPACE. GAGARIN
"GAGARIN'S" PLACES OF CRIMEA 40
"OPEN CRIMEA"
XI ALL-RUSSIAN TOURIST FORUM 52
BULGARIANS OF CRIMEA
FROM THE DEPTH OF THE CENTURIES TO THE
PRESENT 54
CATHEDRAL OF THE SAINT PRINCE ALEXANDER
NEVSKY -
SPIRITUAL SYMBOL OF THE RECENT HISTORY OF
CRIMEA 58
THE GENIUS OF WORLD
CINEMATOGRAPHY
ALEXANDER DOVZHENKO
8
20
THEY WERE ACTORS...
HISTORY OF THE SOKIL
UNDERGROUND GROUP
12
46
CONTENT
Valentina Lavrik:
"TODAY'S EDUCATION IN CRIMEA IS
ACTIVELY DEVELOPING" 16
"PEOPLE'S DIPLOMATS" DEFEND
CRIMEA'S INTERESTS ON THE
INTERNATIONAL SCENE
CRIMEA SCIENCE
26
IGOR KURCHATOV
CRIMEA SOURCES OF THE "APOSTOL" 34
OF THE ATOMIC CENTURY
EVERYTHING YOU WANTED TO LEARN 36
ABOUT THE VACCINATION IN THE CRIMEA
Hendrik Weber:
SOONER OR LATER CRIMEA WILL BE
RECOGNISED AS THE TERRITORY OF
THE RUSSIAN FEDERATION 30
2
Annex 1163
INTERNATIONAL NOTES
"PEOPLE'S DIPLOMATS"
DEFEND CRIMEA'S INTERESTS
ON THE INTERNATIONAL SCENE
Representatives of Russian Crimea have repeatedly spoken on international platforms, defending the interests of
the Republic of Crimea and the right of Crimean people to free choice.
On 18 March 2021, at the UN platform, during a meeting on the Arria formula, Crimean public figures told
the truth about the peninsula and debunked the myths created by Ukraine and Western countries about the
"persecution” of Ukrainians and Crimean Tatars, oppression of the rights of all Crimeans, as well as the
deterioration of the economic and environmental spheres. Participants supported their statements with specific
examples.
Owing to the speeches of the Crimean people, diplomats from different countries in the world organisation were able to
hear about the real situation on the peninsula from the locals.
IT SHOULD BE NOTED THAT THE MEETING WAS H ELD A CCORDING TO THE ARRIA
FORMULA - A TYPE OF INFORMAL MEETINGS ORGANISED BY A MEMBER OR
MEMBERS OF THE SECURITY COUNCIL FOR A PRIVATE EXCHANGE OF OPINIONS.
The event was held at the Fevzi Yakubov Crimean Engineering and Pedagogical University, which became a platform
for defending the position of Russian Crimea on the global stage. In addition to public figures, university teachers and
students took part in the videoconference.
We decided to learn from the figures of our article about the prospects for the development of public diplomacy and
whether there are results of such struggle for justice, as well as to learn about their impressions about such online events.
26 Krym Syogodni No. 1 | 2021
3
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Anastasia GRIDCHINA
Chair of the Ukrainian Community of Crimea
Regional Non-Governmental Organization
First of all, I would like to note that such international platforms and
informal meetings as the Arria Formula are necessary so that everyone's
thoughts can be openly expressed. Organised by the members of the Security
Council, these events are
intended for a frank exchange of views, using a flexible procedural framework and involving individuals whom it
would be beneficial to listen to and whom they would like to speak to.
Public diplomacy not only promotes sympathy for our country, but also contributes to the advancement of specific foreign
policy interests of Crimea and Russia at the public and interpersonal levels.
Today, our focus is still to facilitate the political settlement of crises and conflicts, ensuring strategic stability. I am sure
that Crimea will be unequivocally recognised as part of Russia.
We, the people of Crimea, have repeatedly participated in various UN and OSCE meetings, and each time attempts have
been made to deprive us of the right to speak. We have long witnessed the speeches of the Ukrainian side, whose
representatives blatantly lie about the lives of Crimeans. The behaviour of representatives of European countries
still amazes me. Most participants who took part in the online event
ignored Ukraine's deliberate attempt to divert the international
community's attention from the long-running destabilising
activities of the Ukrainian authorities over the past seven years
against ordinary Ukrainians.
I am sincerely sorry that Ukrainians do not have the same
opportunities as Crimeans do now!
And I dream that one day the world will be able to cast off the
veil of lies and learn the truth about Crimea and Crimeans, and the
whole world will recognise Crimea as part of Russia! And today I
believe that we should remain calm and confidently pursue our
goal while someone is trying to stop us.
Krym syogodni No. 1 | 2021
4
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Lyudmila RADEVA
Deputy Chair of the Paisia Hilendarski Regional Bulgarian National-Cultural
Autonomy of Crimea
I often speak on international platforms, and I would like to note the
advantage of informal UN meetings such as the Arria Formula. First of all,
when you speak at an official conference, for example, during the OSCE
Human Dimension Commitment Meeting, there is a speech limit of only
two minutes. And these time limits do not allow one to speak fully and
convey one's position.
But this time, my speech lasted about 10 minutes and I even had the
opportunity to respond and react to the comments of representatives of the
participating countries. It is very important that the Crimean people
could refute false statements we heard from other participants.
Many say that we are trying in vain to convince those who do not believe in the legitimacy of our choice in 2014, but
I am convinced that it is necessary to tell the truth. The people of Ukraine did not know numerous facts about life
in Russian Crimea. That is why we need this platform because we need to be heard.
Chingiz YAKUBOV
Rector of the Crimean State
Engineering and Pedagogical University
That the Crimean people addressed the UN platform during the Arria Formula meeting
is necessary but insufficient for us to be heard. Although, the number of
listeners is growing every year. And every time the statements of
Crimean representatives that the Republic, as part of the Russian
Federation, has developed after long years of devastation, infuriate
screenwriters in whose scenarios the construction of roads, bridges,
hospitals, schools, the revival of industrial enterprises, peace and
improved well-being of citizens are evil, and the water, energy,
transport blockade and restrictions on freedoms are good.
For a long time, the Fevzi Yakubov Crimean Engineering and Pedagogical University has
been not only a platform for inter-ethnic and inter-faith harmony, but also a platform for
defending Russia's position in the world scene. University teachers and students,
representatives of the national and cultural autonomies of the Republic of Crimea took part in
a video conference of the UN Security Council on
the situation in Crimea. Our young people excitedly shared their impressions of the 2014 Referendum, when
people gathered as families and went to the polls to choose the Russian vector of development. The young
people talked about new opportunities, about the fact that only in Russian Crimea the authorities began to pay
attention to education, and the university now has excellent infrastructure. There was also a bitter irony about the
water blockade, although this crime against humanity was not heard by our political opponents.
Participants were alerted to the incitement of hatred and intolerance towards the people of Crimea. It is
broadcast by TV channels and other mass media of Ukraine. This is unacceptable and contrary to the democratic
principles of the international organisation.
Krym syogodni No. 1 | 2021
5
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Roman CHEGRYNETS
Chair of the Council of the Belarusians of Crimea Regional National-Cultural
Autonomy
The Arria Formula meeting includes consultations to which not only diplomats
but also representatives of non-governmental organisations and the public are invited.
Any member of the Security Council may convene a meeting in this format, as well as
invite speakers.
However, Ukraine and Western countries use these platforms and try to promote
fabricated narratives about life in Crimea.
Residents of Crimea who deliver speeches on such platforms are accustomed to the
double standards and hypocrisy of our Western colleagues. In response to the sincere,
factual stories of the Crimean Spring witnesses - stories about the events, when we finally
returned to the dear harbour, we heard the usual Western mantra about Russia's
allegedly destructive activities against Ukraine. In addition, we shared the terrible facts of
violation of the rights of residents of Ukraine, but instead of an adequate response, we
did not hear anything from the participants in the meeting.
In general, I would like to note that about 40 participating countries listened to the Crimeans with interest. We, people's
diplomats of Crimea, will continue to work to convey the truth about life on the Crimean peninsula; we simply have no other
choice. And constant dropping, as you know, wears away a stone.
Krym syogodni No. 1 | 2021
6
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30 Krym syogodni No. 1 | 2021
EXPERT VIEW
Hendrik Weber:
SOONER OR LATER CRIMEA WILL BE RECOGNISED AS
THE TERRITORY OF THE RUSSIAN FEDERATION
(Caption below photo)
Photo from the personal archive of Hendrik Weber
In your speeches, you talk about the
need to combat the so-called “fake news”.
Could you share Norway's experience in
combating this phenomenon, which is
becoming increasingly important in the
age of information technology?
Indeed, the news about the Crimean
Spring was not entirely true in the Norwegian
media. We heard only about Russian
aggression and the so-called “annexation” of
Crimea. I think it's dangerous. After the
reunification of Crimea with Russia, relations
between Norway, the EU and Russia have
deteriorated
dramatically. Western powers have imposed
sanctions, and politicians are talking about a
new Cold War. Positive news or news that
demonstrates the reality of Crimea is
suppressed by the press and the government
and is called fake news. However, we always
notice that people are ultimately interested in
truthful information about Russia and
Crimea. Many people have an inner feeling
that this news is not true, then they are
looking for real information and we are trying
to convey it. But, of course, this struggle is
difficult. Western cooperation with popular
media has unlimited financial opportunities
and is supported by foreign and American
non-governmental organisations. But the
truth shall prevail!
DEPUTY OF THE LAND PARLIAMENT IN NORWAY, PUBLIC
FIGURE, HEAD OF “PEOPLE'S DIPLOMACY – NORWAY” PUBLIC
ORGANIZATION, AUTHOR OF THE BOOK ABOUT CRIMEA
HENDRIK WEBER TOLD THE MAGAZINE “KRYM SYOGODNI”
ABOUT HIS IMPRESSIONS FROM HIS VISIT TO CRIMEA,
ASSESSED THE POSITION OF WESTERN STATES ON THE CRIMEAN
ISSUE AND CONFLICT ESCALATION IN DONBASS
7
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Krym syogodni No. 1 | 2021 31
You have often visited the peninsula.
What are your impressions of Crimea?
For the first time my wife and I visited
Crimea in 2016, but then I had only
information that our news broadcast. The
news made us think that there were only
soldiers and tanks in Crimea. Our
relatives were worried, but we decided
to go on a trip because we did not
believe the news. Of course, I saw a
completely different Crimea than in the
Western news. The people here are happy
and friendly.
The southern coast of Crimea has
incredible landscapes for a surrounding
area. Crimea is a place where several
different cultures are combined, a n d
traveling through the peninsula you can see
ancient buildings, elegant classical estates,
palaces of romantic, gothic, modern style,
Khan's palaces, Muslim mosques and
Christian churches. After my first trip, I
often visited Crimea, and we always try to
convey the truth to other people. Anyone who
has seen the situation with their own eyes
has already found a piece of the truth.
In 2018, it became known that
Norwegians w e r e planning to open a
travel agency that would send tourists to
Crimea from EU countries ...
Indeed, we founded a company
together with a Crimean partner. The
company is registered in Moscow and offers
trips to Russia. It is for tourists, as well as
for business partners who want to
establish contacts. We can offer
comprehensive service. Unfortunately, the
pandemic of the new coronavirus infection in
2020 prevented many people from
traveling.
Of course, we hope that the situation
will soon return to normal and we can finally
start working.
The southern coast of Crimea
has incredible landscapes for a
surrounding area. Crimea is a
place where several different
cultures are combined, and travelling
around the peninsula you can
see ancient buildings, elegant
classical estates, palaces of
romantic, gothic, modern style,
Khan's palaces, Muslim mosques
and Christian churches.
Putin has made it clear that there is a “red
line” and where this line is. Ukraine hopes for
US support. Anyone who knows the history
of the United States understands that you
should not rely on them. I also do not believe
that the United States wants to wage an open
war against Russia. President Joe Biden has
been involved in corruption in Ukraine since
2014. From a geopolitical point of view, the
United States will be quite comfortable if
chaos and ruin reign in Ukraine. However, the
war must end. To do this, one needs to talk
to representatives of the
independent republics of Donbass. Smart
diplomacy will help establish peace in
Ukraine.
A simple but important question:
when will the West finally recognise the
status of Russian Crimea?
This is one of the most important but
difficult issues of our time. Some
European governments argue that Crimea will
never be recognised as Russian. But, of
course, this is nonsense. Time is fleeting,
and political statements may change
unexpectedly. Crimea will be recognised,
this cannot be avoided. Unfortunately,
European countries, along with Norway,
are told by the United States what foreign
policy to pursue. We should not support such
a position, because it harms our own
interests. Western governments have
supported the coup in Ukraine. It was
never about the citizens of Ukraine, but only
about Russia's geopolitical interests
and restrictions. But even that can change.
Who could have imagined before 2014
that Crimea would return to Russia so
quickly?
I am sure that Crimea will sooner or later
be recognised as the territory of the Russian
Federation. Then I will immediately go to
Crimea and greet all my friends and celebrate
with them.
You have often visited Donbass, where
the active phase of the escalation of the
military conflict is underway. Are there
any reasons for the recent escalation?
I am not sure that the situation is getting
worse, but the Ukrainian army will continue
its provocations. Russian President Vladimir
8
Annex 1163
KRYM SYOGODNI
1 (4) 2021
THE FIRST UKRAINIAN CULTURAL AND EDUCATIONAL MAGAZINE IN RUSSIAN
CRIMEA
Editor-in-chief
Gridchina A.S.
Design and layout
Veselov A.V.
Issued prepared by
L.A. Gerasimchuk
A.S. Lushnikova
Photomaterials used
Alexandra Sicha
Instagram @kartman_crimea
Founder and publisher
RNGO (Regional Non-Governmental Organisation) “Ukrainian community of Crimea”
Address: Index 295011, Republic of Crimea, City of Simferopol, 30 Samokisha Street
Website: pereyaslavskayarada.com
E-mail: [email protected]
Printed at the “Salta” printing house
295000, Republic of Crimea, Simferopol, 24/3 Komunalna St. / Promizhniy Line
www.saltaprint.com
No.92
Circulation 700 copies.
Sent for printing 13 May 2021.
Released on 31 May 2021.
Reprinting of magazine materials is possible with the permission of the editors.
The cover depicts the drawing (fragment) "On the Shore" by I.K. Aivazovsky
[...]
9
Annex 1163
Annex 1164
K. Rabbimov, “Hizb ut-Tahrir is the Flagship of the Anti-Democratic
Campaign of Islamism”, Russia and the Muslim World, No. 12, 2004
(excerpts)
Translation
Excerpts
K. Rabbimov, “Hizb ut-Tahrir is the Flagship of the Anti-Democratic Campaign of Islamism”, Russia
and the Muslim World, No. 12, 2004, p. 78; originally published in Central Asia and Caucases, Luleå
(Sweden), No. 3, 2004, pp. 16-24.
Page 82
[…]
For a general characterisation of political thought of Hizb ut-Tahrir’s ideologues, it is appropriate to
quote a statement by Seyyed Mohammad Khatami, a prominent Muslim figure: “Passion and hatred
– two great afflictions – were the main obstacle to the correct understanding of Western civilization
as the greatest event of the last period of human history. Both reformers and those who wished to
restore native traditions, by submitting to passion or hatred, were in the grip of extremism or inaction
and lost their way in the struggle between tradition and innovation”. Guided by an irresistible charge
of anti-Western emotions, Hizb ut-Tahrir carries a complex of resentment and anger toward the West,
automatically rejecting everything associated with its “godless” way of life, and Western democracy,
especially its principle of respect for individual rights and freedoms, is declared the main cause of all
the troubles of mankind. Therefore, according to Hizb ut-Tahrir’s ideology, acknowledgement of
democratic principles and their acceptance and implementation in the Muslim society are a grave sin
for true believers in Islam.
Like many other radical organisations, Hizb ut-Tahrir finds in Western countries the most favourable
conditions for its activities.
[…]
Annex 1164
Annex 1165
V.V. Engel, Modern European Antisemitism: Main Trends and
Responses, Internet Platform for Studying Xenophobia, Radicalism and
Problems of Intercultural Communication
(excerpts)
Translation
Excerpts
V.V. Engel, Modern European Antisemitism: Main Trends and Responses, Internet Platform for
Studying Xenophobia, Radicalism and Problems of Intercultural Communication, 2016, available at
https://www.ru.civic-nation.org/upload/iblock/b08/b082ca8b431e9550a6ed7dc5e40efd0c.pdf
[...]
Page 6
Nowadays, three indirect forms of anti-Semitism can be discerned. First, we are talking about
the glorification of executioners who collaborated with the Nazis some time during the Second World
War in the extermination of the Jews. I am not talking about glorification cases initiated by individuals
or non-governmental organisations. These exist in almost every country and this is not a fundamental
problem. I am talking about countries where the state is the initiator.
First, we are talking about Ukraine, where not only an unprecedented campaign to vindicate
the OUN-UPA [Organisation of Ukrainian Nationalists – Ukrainian Insurgent Army] is underway,
but where this campaign is officially legalised and promoted by the State. In April 2015, the law
(adopted by Parliament and signed by President Poroshenko) “On the Legal Status of and Respect for
the Memory of Fighters for the Independence of Ukraine in the 20th century” came into force in
Ukraine. This law, among others, glorified members of right-wing military organisations and rightwing
radical military organisations that collaborated collectively or individually with the Nazi regime,
fought against the countries of the anti-Hitler coalition. In particular, the Organisation of Ukrainian
Nationalists (OUN), the People's Liberation Revolutionary Organisation (NVRO), the Ukrainian
Insurgent Army, the Ukrainian Insurgent Army of Ataman Taras Borovets (Bulba) “Polesskaya
Sich”, the Ukrainian People's Revolutionary Army (UNRA), the Ukrainian Main Liberation Council
(UGVR) are recognised and glorified as fighters for the independence of Ukraine.
[...]
Annex 1165
Annex 1166
V.Yu. Zorin, R.A. Starchenko, V.V. Stepanov, V.Ya. Tishkov,
Languages, Cultures, and Education in Crimea. Fields Ethnostatistics,
Letny Sad, Moscow, 2016
(excerpts)
1
Translation
Excerpts
V.Yu. Zorin, R.A. Starchenko, V.V. Stepanov, V.Ya. Tishkov. Languages, Cultures, and Education
in Crimea. Fields Ethnostatistics, Moscow: “Letny Sad”, 2016. – 255 p.
Page 14
[…]
1.1. Students’ parents. General results of the survey
[…]
3. What language(s) do your children study at school?
Responses Respondents, %
1). None but Russian 48 12.00
2). Russian and other languages 350 87.50
3). Other 2 0.50
Respondents 400 100.00
3. My children study the Crimean Tatar language.
Responses Respondents, %
[Do not study] 351 87.75
Crimean Tatar 49 12.25
Respondents 400 100.00
3. My children study the Ukrainian language
Responses Respondents, %
[Do not study] 368 92.00
Ukrainian 32 8.00
Respondents 400 100.00
[…]
Page 15
[…]
5. What national language would you like your child to learn?
Responses Respondents, %
1). No national language is needed 31 7.75
2). Just an orientation course in a national language 49 12.25
3). Standard course in a national language 154 38.50
4). Advanced course in a national language 105 26.25
5). All subjects (including mathematics, history, etc.) are
taught in a native language 52 13.00
6). Your option 9 2.25
Respondents 400 100.00
Annex 1166
2
[…]
Pages 16-17
[…]
8. [Students’ parents]: Do you use any language other than Russian when communicating with your family,
friends, and acquaintances?
Responses Respondents, %
1). Yes 122 30.50
2). No 278 69.50
Respondents 400 100.00
8. [Students’ parents]: What language other than Russian do you use?
Responses Respondents, %
[None] 278 69.50
Crimean Tatar 68 17.00
Ukrainian 32 8.00
English 6 1.50
Hebrew 3 0.75
German 3 0.75
Tatar 3 0.75
Armenian 2 0.50
Abkhaz 1 0.25
Greek 1 0.25
Crimean Tatar, Ukrainian 1 0.25
Latvian 1 0.25
Ukrainian, English 1 0.25
Respondents 400 100.00
9. [Students’ parents]: What is/are you native language(s)?
Responses Respondents, %
Russian 295 73.75
Crimean Tatar 69 17.25
Ukrainian 20 5.00
Armenian 5 1.25
Tatar 2 0,50
Georgian 1 0.25
Hebrew 1 0.25
Latin 1 0.25
Latvian 1 0.25
Turkish 1 0.25
[Not specified] 4 1.00
Respondents 400 100.00
Pages 18-19
[…]
Annex 1166
3
10. [Students’ parents]: If you DO NOT use you native language for communications with people around you,
what is the reason behind this?
Responses Respondents, %
.1) Have no or poor command of my native language 12 3.00
.2) People around me do not speak my native language 32 8.00
.3) Feel embarrassed speaking my native language 7 1.75
4) No problem, I speak in my native language with people
around 346 86.50
5) Other 7 1,75
Respondents 400 100.00
11. [Students’ parents]: How do you want people to treat you in everyday life: as a Russian citizen or as a
representative of a specific nationality or as a resident of a specific region?
Responses Respondents, %
1). As a [Russian] citizen 301 75.25
2). As a representative of a specific nationality 36 9.00
3). As a resident of a specific region 71 17.75
4). Other 13 3,25
5). Not sure 29 7.25
Respondents 400 100.00
12. [Students’ parents]: Over the past year, have you encountered any negative attitude toward you because of
the language you speak, your nationality or religion?
Responses Respondents, %
1). Yes, because of my language 7 1.75
2). Yes, because of my nationality 21 5.25
3). Yes, because of my religion 17 4.25
4). No negative attitude 360 90.00
5). Other 3 0.75
6). Not sure 1 0.25
Respondents 400 100.00
[…]
Pages 20-21
[…]
15. [Students’ parents]: (optional): what nationality do you associate yourself with?
Responses Respondents, %
Russians 255 63.75
Crimean Tatars 63 15,75
Ukrainians 23 5.75
Armenians 4 1.00
Chechens 3 0.75
Jews 2 0.50
Annex 1166
4
Belarusians 1 0.25
Karaite people 1 0.25
Crimean people 1 0.25
Latvians 1 0.25
Tatars 1 0.25
[No answer] 45 11.25
Respondents 400 100.00
16. [Students’ parents]: specify your second nationality, if any.
Responses Respondents, %
[No second nationality, including those who have
declined to answer] 311 82.75
Ukrainians 42 10.50
Russians 12 3.00
Greeks 4 1.00
Armenians 2 0.50
Crimean Tatars 2 0.50
Tatars 2 0.50
Belarusians 1 0.25
Bulgarians 1 0.25
Jews 1 0.25
Kirghiz people 1 0.25
Chuvash people 1 0.25
Respondents 400 100.00
[…]
Page 22
[…]
21. [Students’ parents]: unless Crimea is your place of birth, where have you come from to Crimea?
Responses Respondents, %
1). Resident since birth 240 60.00
2). Region of Russia 52 13.00
3). Other state, including the former USSR republics 108 27.00
Respondents 400 100.00
21. [Students’ parents]: where have you come from to Crimea for permanent residence?
Responses Respondents, %
[Resident in Crimea since birth] 240 60.00
Uzbekistan 52 13.00
Russia 45 11.25
Ukraine 33 8.25
Armenia 5 1.25
Latvia 3 0.75
Tajikistan 3 0.75
Annex 1166
5
Belorussia 2 0.50
Kazakhstan 2 0.50
Kirghizia 2 0.50
Madagascar 1 0.25
Turkey 1 0.25
Estonia 1 0.25
Not specified 10 2.50
Respondents 400 100
[…]
Page 43
1.2.7. Parents' opinion on ethnic identity
Survey question: “15. (optional): which nationality do you associate yourself with?”
Respondents by Place of Residence
Responses,
Russians Russians,
% of
respondents
Responses,
Crimean
Tatars
Crimean
Tatars,
% of
respondents
Responses,
Ukrainians Ukrainians,
% of
respondents
Bakhchisaray 41 16.08 33 52.38 4 17.39
Belogorsk 33 12.94 11 17.46 5 21.74
Yevpatoria 35 13.73 6 9.52 3 13.04
Sevastopol 79 30.98 2 3.17 4 17.39
Simferopol 67 26.27 11 17.46 7 30.43
Respondents 255 100.00 63 100.00 23 100.00
[…]
Pages 45-46
[…]
8. [Students’ parents]: Do you use any language other than Russian when communicating with your family
and friends?
Responses,
Russians
Russians,
% of
respondents
Responses,
Crimean
Tatars
Crimean Tatars,
% of
respondents
Responses,
Ukrainians
Ukrainians,
% of
respondents
1). Yes 30 11.76 59 93.65 7 30.43
2). No 225 88.24 4 6.35 16 69.57
Respondents 255 100.00 63 100.00 23 100.00
9. [Students’ parents]: What is/are your native language(s)?
Responses,
Russians Russians,
% of
respondents
Responses,
Crimean
Tatars
Crimean
Tatars,
% of
respondents
Responses,
Ukrainians Ukrainians,
% of
respondents
[Not specified] 3 1.18
Armenian 1 0.39
Crimean Tatar 61 96.83
Annex 1166
6
Russian 248 97.25 2 3.17 11 47.83
Ukrainian 3 1,18 12 52.17
Respondents 255 100.00 63 100.00 23 100.00
9. [Students’ parents]: Second native language
Responses,
Russians Russians,
% of
respondents
Responses,
Crimean
Tatars
Crimean
Tatars,
% of
respondents
Responses,
Ukrainians Ukrainians,
% of
respondents
[no second native
language] 234 91.76 57 90.48 18 78.26
English 1 0.39
Armenian 1 0.39
Moldavian 1 0.39
Crimean Tatar 1 1.59
Russian 1 0.39 4 6.35 2 8.70
Ukrainian 17 6.67 1 1.59 3 13.04
Respondents 255 100.00 63 100.00 23 100.00
[…]
11. [Students’ parents]: How do you want people to treat you in everyday life, as a Russian citizen or [as a
representative of a specific nationality or as a resident of a specific region]?
Respons
es,
Russians
Russians,
% of
respondents
Responses,
Crimean
Tatars
Crimean
Tatars,
% of
respondents
Responses,
Ukrainians Ukrainians,
% of
respondents
1). As a [Russian]
citizen 219 85.88 34 53.97 13 56.52
2). As a
representative of a
specific nationality
11 4.31 14 22.22 3 13.04
3). As a resident of a
specific region 44 17.25 10 15.87 5 21.74
4). Other 6 2.35 5 7.94
5). Not sure 10 3.92 8 12.70 4 17.39
Respondents 255 100.00 63 100.00 23 100.00
[…]
Page 47
12. [Students’ parents]: Over the past year, have you encountered any negative attitude toward you because of
the language you speak, your nationality or religion?
Responses,
Russians Russians,
% of
respondents
Responses,
Crimean
Tatars
Crimean
Tatars,
% of
respondents
Responses,
Ukrainians Ukrainians,
% of
respondents
1). Yes, because of
my language 2 0.78 3 4.76
Annex 1166
7
2). Yes, because of
my nationality 1 0.39 13 20.63 1 4.35
3). Yes, because of
my religion 7 2.75 6 9.52
4). No negative
attitude 244 95.69 48 76.19 22 95.65
5). Other 2 0.78
Respondents 255 100.00 63 100.00 23 100.00
[…]
21. [Students’ parents]: unless Crimea is your place of birth, where have you come from to Crimea?
Pages 48-49
1.2.8. Parents’ opinion on native language
[…]
5. What national language would you like your child to learn?
Responses, Russian as
a native language
Russian as a native
language
% of respondents
1). No national language is needed 29 9.83
2). Just an orientation course in a national language 38 12.88
3). Standard course in a national language 115 38.98
4). Advanced course in a national language 61 20.68
5). All subjects (including mathematics, history, etc.) are
taught in a native language 45 15.25
6). Your option 7 2.37
Respondents 295 100.00
Responses, Crimean
Tatar as a native
language
Crimean Tatar as a
native language
% of respondents
2). Just an orientation course in a national language 1 1.45
3). Standard course in a national language 27 39.13
Responses,
Russians Russians,
% of
respondents
Responses,
Crimean
Tatars
Crimean
Tatars,
% of
respondents
Responses,
Ukrainians Ukrainians,
% of
respondents
1). Resident since birth 184 72.16 12 19.05 13 56.52
2). Region of Russia 40 15.69 3 4.76
3). Other state
including the former
USSR republics
31 12.16 48 76.19 10 43.8
Respondents 255 100.00 63 100.00 23 100.00
Annex 1166
8
4). Advanced course in a national language 39 56.52
5). All subjects (including mathematics, history, etc.) are
taught in a native language 2 2.90
Respondents 69 100.00
Responses, Ukrainian
as a native language
Ukrainian as a native
language
% of respondents
2). Just an orientation course in a national language 4 20.00
3). Standard course in a national language 7 35.00
4). Advanced course in a national language 3 15.00
5). All subjects (including mathematics, history, etc.) are
taught in a native language 4 20.00
6). Your option 2 10.00
Respondents 20 100.00
[…]
Page 52
8. [Students’ parents]: Do you use any language other than Russian when communicating with your family,
friends, and acquaintances?
Responses,
Russian as a
native
language
Russian as a
native language,
% of
respondents
Responses,
Crimean
Tatar as a
native
language
Crimean Tatar
as a native
language,
% of
respondents
Responses,
Ukrainian as
a native
language
Ukrainian as a
native language,
% of
respondents
1). Yes 35 11.86 65 94.20 13 65.00
2). No 260 88.14 4 5,80 7 35.00
Respondents 295 100.00 69 100.00 20 100.00
[…]
Annex 1166
Annex 1167
V.A. Tishkov, V.V. Stepanov, Inter-ethnic Relations and Religious
Situation in the Crimean Federal District. Expert Report for 2015,
Antiqua, Moscow-Simferopol, 2016
(excerpts)
Translation
Excerpts
Inter-Ethnic Relations and Religious Situation in the Crimean Federal District. Expert Report
for 2015 / Ed. V.A. Tishkov, V.V. Stepanov – Moscow-Simferopol: ANTIKVA LLC, 2016. – 88 p.
[…]
Page 8
Insofar as “ethnic choice” in Crimea is concerned, as compared with the 1989 and 2001 state censuses,
the proportion of Ukrainians in Crimea considerably decreased under the 2014 census. The previous
censuses showed 25.8% and 24% respectively, whereas the current percentage of Ukrainians became
15.1%. According to the 1989 census, there were 67.1% of Russians in Crimea, 60.4% in 2001, 65.3%
in 2014. Numerically, if we compare 2001 and 1989, Russians “lost” 179 thousand, whereas ethnic
Ukrainians – 49 thousand. Same figures compared with 2014 show that the proportion of Ukrainians
decreased by 232 thousand, whereas that of Russians increased by almost 42 thousand. The
proportions above show that the 2001 census recorded a “migration” of Russians into Ukrainians,
whereas the 2014 census identified a reverse “migration” of Ukrainians into Russians. It is not
infrequent that Russians and Ukrainians identify their ethnicity based on their country of residence –
if they live in Ukraine, they are “Ukrainians”, if they live in the Russian Federation, they are
“Russians”. This also depends on the political climate – people perform an ethnic “transit” in
expectation of social dividends. The above mobility of ethnic “migrations” indicates that there are no
fundamental differences between the categories “Russian” and “Ukrainian” in Crimea.
[…]
The Crimeans participated in the referendum in very large numbers: 83.1% – in the Autonomous
Republic of Crimea and 89.5% in Sevastopol. 96.77% of them voted for the reunification with the
Russian Federation in the Autonomous Republic of Crimea and 95.6% in Sevastopol.
[…]
There is a predominant idea entertained by Crimean Tatar intellectuals that their people are unique
and unequivocally different from Volga (Kazan) Tatars. They offer ethnographic arguments. Crimean
Tatars are believed to be composed of three groups: south-coasteners (the Yaliboylu), highlanders
(the Tats), and steppe-dwellers (the Noğays). It is this variety of origin – the supporters of this idea
think – that creates a special ethno-cultural environment of Crimean Tatars.
[…]
Page 71
Republic of Crimea. Religious Situation
[...]
Orthodox (more than 500 operating organizations) and Islam (more than 400 organizations) amount
to 2/3 of all religious organizations.
[…]
Muslim organizations in Crimea rank second among the religions of Crimea.
[...]
Annex 1167
Annex 1168
V.A. Tishkov, ed., Forced Migrants: Integration and Return, Institute
of Ethnology and Anthropology of the Russian Academy of Sciences,
Moscow, 1997
(excerpts)
1
Translation
Excerpts
Forced Migrants: Integration and Return, Ed. V.A. Tishkov, Institute of Ethnology and
Anthropology, Russian Academy of Sciences, Moscow, 1997
[…]
Page 145
CHAPTER 7
RETURN AND INTEGRATION OF
CRIMEAN TATARS TO CRIMEA: the 1990s
Dynamics of the Repatriation of Crimean Tatars and the Economic Situation of Repatriates
[…]
Pages 150-151
Economic Integration and Development Programs
The first stage of mass repatriation of the Crimean Tatars, which began in the late 1980s, was
accompanied not only by inaction, but also by quite clear resistance and unwillingness of both local
authorities (executive committees, rural councils, collective farming authorities) and the central
administration of Crimea to provide the Crimean Tatars with land for housing construction and
economic development. There was an urgent distribution of vacant land in Crimea for summer
cottages for urban dwellers, “all-Union health resorts”, and various vague, unsecured projects, just to
make sure this land was not received by the Crimean Tatars. In response to this policy, the Crimean
Tatar national movement spontaneously developed the practice of “encroachment” [squatting], “selfreturn”
of territories and “unauthorized construction” in these territories.
Some “squatted lands” were eventually legalized – after months of pickets and the disturbing
existence of tent cities, the approval of the local authorities was obtained to allocate these land plots
to the “picketers” to build settlements there in which thousands of the Crimean Tatar families now
live. However, clashes and demolitions of the Crimean Tatar “unauthorized constructions” were a
more frequent practice with the involvement of both special police forces and “volunteers” from the
local population.
On 1 October 1992, the Crimean Tatar “unauthorized construction” in the Alushta suburb of
Krasny Rai was demolished with particular brutality, to which the indignant Crimean Tatars
responded with spontaneous mass demonstrations and riots in Simferopol on 5–6 October, which
included “assaulting” the building of the Supreme Council and an “attempted seizure” of the Crimean
Prosecutor's Office. These tragic events not only marked the climax of the social tension in which the
process of integration of the Crimean Tatars developed at the initial stage, but also drew a certain line
under the entire dramatic history of this initial period. After the events of October 1992, the policy
pursued under the old slogans of “not letting” the Crimean Tatars into Crimea and “not giving them
an inch of land” fully revealed its unpromising nature. From prohibitive methods, demonstrative
refusals, brutal demolitions, the Crimean authorities gradually switched to a more flexible policy of
assisting the Crimean Tatars in their settlement on their native land.
After 1992, there were practically no more demolitions of the Crimean Tatar “unauthorized
Annex 1168
2
constructions” in Crimea. However, in 1993–1994 the economic situation also changed: the Crimean
Tatars did not need empty land “squatting” any more. The high cost of building materials and
construction equipment, the impoverishment of immigrants and other economic reasons made further
land squatting meaningless, as the Crimean Tatars had neither means nor the ability to build on this
land. Now in many settlements allocated to the Crimean Tatars for compact settlement and new
construction, dozens of land plots are empty.
Therefore, the main problem of the modern integration of Crimean Tatar repatriates concerns the
financial, material and technical assistance in construction and provision (“buying out”) of finished
housing, and if in the mid-1990s despair pushed the Crimean Tatars to take certain extreme measures,
nowadays they no longer resort to “squatting” of territories and land, but aim to “squat” empty
housing, primarily apartments in new buildings of the Crimean cities11.
It would be wrong to say that after returning to their homeland the Crimean Tatars are completely
left on their own and try to solve their social and economic problems spontaneously and without any
outside help.
[…]
Annex 1168
Annex 1169
P.M. Polyan, Against Their Will…History and Geography of Forced
Migrations in the USSR, O.G.I – Memorial, Moscow, 2001
(excerpts)
1
Translation
Excerpts
Pavel POLYAN, Against Their Will…History and Geography of Forced Migrations in the USSR,
O.G.I. – Memorial, Moscow, 2001
[…]
Page 126
The main operation began at dawn on 18 May and took 3 days to complete. By 4 p.m. on 20 May,
180,014 people were evicted, of which 173,287 people were already on their way1. According to the
final data, 191,014 Crimean Tatars (more than 47,000 families) were deported from Crimea. As a
result, by the summer of 1945, only 379,000 people remained in Crimea (compared to 875,000 people
before the war).
[…]
1 Bugai, 1995, pp. 152-153.
Annex 1169
Annex 1170
S.Ya. Kozlov, L.V. Chizhova, ed., Turkic Peoples of Crimea:
Karaites. Crimean Tatars. Krymchaks, Nauka, Moscow, 2003
(excerpts)
1
Translation
Excerpts
S.Ya. Kozlov, L.V. Chizhova (ed.), Turkic Peoples of Crimea. Karaites, Crimean Tatars, Krymchaks,
Moscow, Nauka, 2003
[…]
Page 333
[…]
According to the 1926 All-Union Census, in Crimea, Russians accounted for more than 40% of the
total population, while Tatars made up a quarter (1926 All-Union census). The census also revealed
that 54% of 301 thousand Russians on the peninsula were natives. If we also take into account those
Russians who had lived in Crimea for 20–30 years and more by the time of the census, then the
proportion of long-term residents amounted to 62%. The Russians became the largest ethnic group
on the peninsula, and even their old-timers outnumbered any other group, including the Crimean
Tatars, who numbered 179,000. Among the Tatars, not all were local natives – about 15% of them
were born outside Crimea – mostly in the mainland part of the Azov Sea and in the territory of the
current Kherson region. This fact to some extent explains the fluctuations in the number of Tatars on
the peninsula during the censuses of 1897 and 1921. Apparently, a certain part of the Tatars, the socalled
steppe Nogai, was difficult to account for more accurately, since they were engaged in cattle
breeding and often changed their place of residence, moving to the mainland, and then back to the
peninsula. It should also be borne in mind that in the above-mentioned and subsequent censuses up
to and including 1959, the Crimean Tatars were not counted separately, they were combined with the
Tatars in general. Granted, there were few other Tatars on the peninsula. The system of statistical
accounting has changed since the 1970 census. The Crimean Tatars were also counted separately in
the All-Ukrainian Census of 2001.
[…]
Page 334
[…]
Mass repressions, collectivization, war, and Stalinist deportations destroyed the stabilized ethnodemographic
situation. Since 15 August 1941, in 25 days, 50 thousand ethnic Germans were deported
from the territory of Crimea, in April 1944 – more than 2 thousand Germans, in early May – 1.5
thousand Austrians, Romanians, Hungarians and Italians. It was the old-time population of the
peninsula. The deportation of the Crimean Tatars took place even faster – it began in the early
morning of 18 May 1944, and was completed by the evening of May 20. The special agencies, having
received 30 million rubles “for their work”, acted according to I.V. Stalin’s order. According to the
NKVD, which conducted the “operation”, 183.2 thousand people were evicted, according to the
results of the work of the commission of the SNK – 188.6 thousand (the last figure in the years of
“perestroika” was adopted as official) (Population of the Crimean region, 1989. P. 11). Later, the
number of deported Tatars was joined by military personnel of the same nationality, and, thus, the
number of evicted Crimean Tatars exceeded 200 thousand people. In the same year, 1944, since 24
June, 11 thousand Armenians (according to other sources, 8.6 thousand), 12.5 thousand Bulgarians,
and 14.4 thousand Greeks were expelled from Crimea. In addition, Turks, Kurds, Persians, and
Annex 1170
2
Gypsies were removed. In total, more than 300 thousand residents were deported from Crimea during
the war (The multi-ethnic Crimea, 1988; Population of the Crimean Region, 1989; Zemskov, 1991).
[…]
Pages 336-337
[…]
According to the 1959 census, 858 thousand Russians lived in Crimea (71% of the total population),
there is no information about Tatars, but it is clear that their share was very small. Transfer in 1954
of Crimea to Ukraine directly affected the ethnic composition of the population. The process of
Ukrainization of the peninsula led to the fact that, according to the 1970 census, the share of Russians
in the Crimean population decreased to 67% due to an increase in the number of Ukrainians. However,
in the following years, when the mechanical increase sharply decreased due to the introduction of a
number of restrictions on registration, the share of Russians (according to the 1979 census) again
increased slightly – to almost 69%. The influx of migrants from Russia continued, and the
assimilation of the newcomer Ukrainian population by the Crimean-Russian ethno-cultural
environment also played an important role. In the 1980s, the increase in the Russian population-
Table 3
Distribution of migrants by the most numerous nationalities of Crimea during the intensive
period of repatriation of the Crimean Tatars
Arrived in Crimea, ths. people Left Crimea, ths. people
1991 1992 1993 1995 1991 1992 1993 1995
Russians 50.4 50.5 41.2 27.4 37.9 36.7 41.3 32.6
Tatars 36.1 30.0 22.1 14.0 4.4 4.9 4.9 5.0
Ukrainians 23.0 21.8 20.0 13.3 19.5 18.0 17.6 15.7
-was mainly due to natural growth. However, many Russians (at least 30 thousand people per year)
came from outside the peninsula (35% of all immigrants), while only a small proportion of them went
to the countryside. The regions from which Russians continued to come to Crimea are traditional: the
Ukrainian left bank area, central regions of Russia. In addition, many Russian military personnel from
the Far East and the European North were transferred to Crimea. It was still difficult for the Crimean
Tatars to move to the peninsula. Only since the late 1980s the share of Russians began to decline
(according to the 1989 census, it was 67%), which is due to the beginning of the repatriation of the
Crimean Tatars.
[…]
Page 345
[…]
It is not difficult to understand that the repatriates who have arrived in Crimea will continue trying to
reach southern and southern-coastal areas to which most natives did not manage to find their way.
And the main “suppliers” of resettlers include areas of compulsory settlement – steppe north-eastern
Annex 1170
3
and central districts of Crimea, namely the Dzhankoy (17% of all potential Tatar resettlers), Kirovsk
(11), Krasnogvardeysk (11), Belogorsk (11), Nizhnegorsk (9), Pervomaysk (7) districts. The gradient
of migration tension is directed toward the southern part of the peninsula, primarily the Bakhchisaray
district (24%), outskirts of Yalta (14), Alushta (14), Sudak (13), Sevastopol (10). The Belogorsk and
Sakskiy districts and Yevpatoria are receiving and “giving away” Tatar population at the same time.
[…]
Annex 1170
Annex 1171
G. Bekirova, Crimean Tatar Issue in the USSR (1944-1991), Odzhak,
Simferopol, 2004 (excerpts)
Translation
Excerpts
Gulnara Bekirova, Crimean Tatar Issue in the USSR (1944-1991), Simferopol, “Odzhak”, 2004
[...]
Page 266
In response to this, on 30 May 1991 several hundred Crimean Tatars held a protest demonstration in
Simferopol in front of the building of the Council of Ministers of Crimea. This forced the
authorities to give the official permission for holding Qurultay, however, a reservation was made
that if decisions were taken there to create “parallel government structures”, organizers of Qurultay
would bear the full responsibility for it.
255 people were elected as Qurultay delegates (in Crimea – 129, in Uzbekistan – 88, Kazakhstan –
1, Kyrgyzstan – 4, Tajikistan – 3, RSFSR – 16, Ukraine (except Crimea) – 9, Lithuania – 3, Latvia
– 1, the city of Sukhumi – 1).
Qurultay took place in Simferopol from 26 to 30 June 1991 and went down in history as the Second
Qurultay. The First Qurultay of the Crimean Tatar People was held on 25 March 1917 in
Simferopol and was dismissed on 22 January 1918 by the Crimean Circuit Military Revolutionary
Committee. In that way, the continuing relationship between these events was emphasized.
[…]
Annex 1171
Annex 1172
T.A. Senyushkina, “To the 60th Anniversary of the Deportation of
Crimean Tatars”, Bulletin of the Network of Ethnological Monitoring
and Early Prevention of Conflicts, No. 55, 2004
(excerpts)
Translation
Excerpts
T. Senyushkina, To the 60th Anniversary of the Deportation of Crimean Tatars, Bulletin of the
Network of Ethnological Monitoring and Early Prevention of Conflicts (ed. V.A. Tishkov, E.I.
Filippova, Institute of Ethnology and Anthropology of the Russian Academy of Sciences, Moscow),
No. 55, 2004.
[…]
Pages 2-3
People’s deputy M. Dzhemilev noted that for the Crimean Tatars, 18 May is not only a mourning
date, but also a political one: a day when these people talk about their problems and what needs to be
done to eliminate the consequences of the deportation. He noted that for almost all the years of exile
there was a struggle for return, which consolidated the people and helped them preserve their national
identity.
According to M. Dzhemilev, the main tasks to be solved are the necessity of recognizing the Crimean
Tatar language as official, the education of children in their native language, restoration of the
Crimean toponymy, adequate presence of Crimean Tatars in the structures of power, observing justice
in the issue of land, recognition of the deportation as genocide of the Crimean Tatar people.
M. Dzhemilev said that repatriation of those Crimean Tatars who remain in Uzbekistan is still a
relevant issue.
When speaking about the existing problems and anti-Tatar sentiments expressed by some media
outlets, M. Dzhemilev expressed confidence that all this will be overcome peacefully.
[…]
Annex 1172
Annex 1173
Intentionally omitted
Annex 1174
A.G. Vishnevsky, ed., Population of Russia in 2003-2004.
Eleventh–Twelfth Annual Demographic Report, Nauka, Moscow,
2006 (excerpts)
1
Translation
Excerpts
[…]
Population of Russia in 2003-2004. Eleventh–Twelfth Annual Demographic Report / edited by A.G.
Vishnevsky. - Moscow: “Nauka”, 2006. – 356 p.: illustrated.
[…]
Page 38
2. AGE AND GENDER STRUCTURE OF RUSSIA’S POPULATION
[…]
Pages 63-65
2.6. GENERATIONAL ASSIMILATION DEFORMS THE AGE PYRAMID OF MANY
NATIONALITIES
The composition of nationalities by age and gender does not depend solely on demographic
factors, since the affiliation of different age groups with a particular ethnic category depends on many
conditions that have nothing to do with demography. Therefore, census data on the age and gender
structure of many ethnic groups should be treated with caution, both in analyzing the current ethnic
composition of the population and in assessing its perspectives.
The example of Ukrainians in Moscow clearly shows that the age and gender structure in some
cases has natural demographic features only for older and mature age groups. In the young and
children cohorts the number of persons recorded by the census as “Ukrainians” is constantly and
linearly decreasing. This is not characteristic of any mode of demographic reproduction. In the
example described, the “transition” from a demographically explainable structure to ratios of a
specific type takes place starting with the age category of 25–29 years old. Further, as the cohorts
become younger, the number of Ukrainians sharply decreases. It is known, however, that according
to the 2002 census data, the Ukrainian population in Moscow is not only not decreasing as it is in
Russia in general, but is even growing.
The phenomenon of the “accumulation” of Ukrainians in the mature age cohorts and the presence
of standard demographic proportions only in the older age groups indicate that the structure recorded
by the census reflects not one, but two unrelated phenomena: for the elderly and mature age groups
it is the general demographic patterns, for young and children groups — the effect of changing ethnic
identity. It is known that in Moscow, as well as in the country as a whole, purely Ukrainian families
are less common than Russian-Ukrainian families. Yet even in Ukrainian families Russian identity,
if not predominant in the younger generation, coexists along with Ukrainian identity. The younger a
person is, the higher the probability of associating oneself with the linguistic environment of one’s
everyday environment, in this case – with the Russian one. The decrease in the number of persons
recorded by the census as “Ukrainians” depending on decreasing individual age is just subject to a
probability distribution. This is especially clear in the example of the demographic pyramid compiled
for all Russian Ukrainians (Fig. 2.16–2.17).
Annex 1174
2
If one replaces a part of the demographic pyramid of Moscow Ukrainians the form of which is
disturbed by assimilation phenomena with the corresponding age groups of Russian Muscovites, the
hypertrophied large shares of mature ages will decrease and the whole pyramid will take the form of
a regressive demographic state characteristic of the Moscow population. There is nothing surprising
in such a coincidence, since Ukrainians are an integral part of the capital’s demographic system.
Male Female
Fig. 2.17. Age composition: Ukrainians of the Russian Federation
Male Female
Fig. 2.16. Age composition: Ukrainians from Moscow
Annex 1174
Annex 1175
A.P. Yarkov, “Islam and Migration in the Life of the Regional
Community”, Monitoring of the Current Ethno-Confessional Situation
in the Tyumen region, No. 3, 2006
(excerpts)
Translation
Excerpts
A.P. Yarkov, Islam and Migration in the Life of the Regional Community / Series: “Monitoring of the
Current Ethno-Confessional Situation in the Tyumen Region”. - Vol. 3. - Tyumen: Express PPC,
2006. - 64 p.
[…]
Page 16
[…]
But even though Salaphites reject Western civilization, they still use its developments – those same
members of Hizb ut-Tahrir al-Islami cells discovered in the Tyumen Region used the Internet, Isin
received secular education at the Medical Academy, Kazimov worked as an advertising (!) agent, and
Shikhov worked in a joint stock company (notwithstanding that their party condemns such type of
ownership).
[…]
Page 16 – Cont., Page 17
Many of the migrants who migrated from Central Asia are indeed experts in Islam and their
knowledge is highly valued by the Tyumen people. Thus, the Russian community should not see in
every immigrant a supporter of radical Islam (Islamist / fundamentalist / extremist), and should not
consider its own radicals to be merely “lost sheep”. It is emblematic in this regard that Themis did
not distinguish by citizenship: among those arrested and convicted in 2005 in Tobolsk and
Nizhnevartovsk in the case of “Hizb ut-Tahrir al-Islami”, there are citizens of the Russian Federation,
Uzbekistan and Tajikistan.
[…]
Annex 1175
Annex 1176
A.V. Sukhov, “Hizb ut-Tahrir Role in the Radicalization of Islam in
Kyrgyzstan in the Post-Soviet Period”, State and Municipal
Governance. Bulletin of North Caucasus Academy of Public Service,
Nos. 3-4, 2006 (excerpts)
Translation
Excerpts
Sukhov A.V., “Hizb ut-Tahrir Role in the Radicalization of Islam in Kyrgyzstan in the Post-Soviet
Period”, State and Municipal Governance. Bulletin of North Caucasus Academy of Public Service,
Nos. 3-4, 2006
[…]
Page 183
In the countries of Central Asia, the activities of this party have been banned, and many of its
members have been arrested. […]
Page 184
[…] the closed groups of Hizb ut-Tahrir have been showing extremely intolerant attitude
towards other Muslims, who repaid and repay them in kind. Intolerance for the current political
system and surrounding religious environment naturally leads to the radicalization of the party's
activities.
The identified preconditions for radicalization of Islam through construction of new mosques
at the expense of Islamic states, creating common religious surrounding through establishment of
numerous religious educational institutions will define the development of Hizb ut-Tahrir activities.
The latter, in its turn, will remain a factor in the radicalization and politicization of Islam in
Kyrgyzstan for a long time. […]
Annex 1176
Annex 1177
A.N. Starostin, “Islam in the Sverdlovsk region”
(ed. A.V. Malashenko), 2007 (excerpts)
Translation
Excerpts
A.N. Starostin, Islam in the Sverdlovsk Region (ed. A.V. Malashenko), 2007
[…]
[Page 124]
In recent years, 16 leaders of the extremist party “Hizb ut-Tahrir” have been tried in the territory of
the Ural Federal District, high-profile trials took place in Tobolsk, Tyumen and Chelyabinsk. The
leader of the Tobolsk cell was the Tajik Alisher Dzhuraev1. Representatives of Hizb ut-Tahrir tried
to distribute their literature in Al-Bukhari and Rahman mosques in 2003, but were expelled by
believers.
[…]
Annex 1177
Annex 1178
A.B. Yunusova, “Muslim Youth in the Sight of Radical Organizations”,
Role of Religion in the Formation of Russian Statehood: Historical
Experience and Modernity, Collection of Materials of the International
Scientific and Practical Conference, Magnitogorsk - Chelyabinsk,
21 December 2007
(excerpts)
Translation
Excerpts
Role of religion in the formation of Russian statehood:
Historical experience and modernity
Collection of materials
of the International Scientific and Practical Conference
(21 December 2007)
[…]
Page 395
Yunusova A. B., doctor of historical sciences, professor, head of the Centre for Ethnological Studies of
the Ufa Research Centre of the Russian Academy of Sciences
MUSLIM YOUTH IN THE SIGHT OF RADICAL ORGANIZATIONS
[…]
Page 405
Members of Hizb ut-Tahrir were especially active in the Khanty-Mansi Autonomous Area where,
according to the All-Russian Census 2012, Tatars and Bashkirs constitute respectively 7.5% and 2.5%
of the total population of the Area. Preachers of radical Islamic movements took special interest in this
Area not only because it is one of the key oil and gas regions in the country. Many natives of Tatarstan
and Bashkiria do shift work there. Such a contingent of potential neophytes is attractive to extremists
also because shift workers quickly disappear from the attention of the police, and at the same time they
are under less police scrutiny in places of permanent residence.
[…]
Annex 1178
Annex 1178
Annex 1179
K.M. Mukhabbatov, Socio-Political Factors of the Establishment of the
Religious and Political Organization “Hizb ut-Tahrir” and its
Reactionary Nature, Tajikistan State Pedagogical University, 2004
(excerpts)
1
Translation
Excerpts
TAJIKISTAN STATE PEDAGOGICAL UNIVERSITY NAMED AFTER K. DZHURAEV
61:05-23/157 Department of Political Science
K.M. MUKHABBATOV
SOCIO-POLITICAL FACTORS OF THE ESTABLISHMENT OF THE RELIGIOUS AND
POLITICAL ORGANIZATION 'HIZB UT-TAHRIR' AND ITS REACTIONARY NATURE.
Specialty: 23.00.02g.- Political institutions, ethnopolitical
conflictology, national and political processes
and technologies.
Political science candidate degree thesis.
Scientific adviser:
Doctor of Philosophy Professor K.R. Rasulov,
Corresponding Member of the Academy of
Sciences of the Republic of Tajikistan
Dushanbe 2004
[…]
Pages 24-25
In the Central Asia, the first basic cells of Hizb-ut-Tahrir emerged in Fergana, Andijan,
Tashkent in 1992-1994, spreading across all regions and provinces of the Republic of Uzbekistan in
a short time. Later, in 1998-2000, the activity of this party spread to the territory of Tajikistan and
Kirghizia.
In the spring of 1991, the chairman of the Hizb-ut-Tahrir Amir (Amir Abdulkaddim Zallum)
Isom Abu Mahmud, a citizen of Jordan, arrived in Tashkent with a view to creating branches of the
said party. There, he met with Isom, a citizen of Saudi Arabia and a student of a Tashkent
university, with whom he made a trip to Andijan and visited the house of a certain Abdurashid
Kosimov. They met with several individuals feeling enmity towards the constitutional order of the
Republic of Uzbekistan. That meeting resulted in Abdurashid Kosimov taking the oath and being
elected head of the underground branch of Hizb-ut-Tahrir in the process of creation at the time.
Later, in 1992-1995 being supported by the students of Arab origin studying at the Tashkent
universities Isom Abu Mahmud, like Abdurashid Kosimov, Mahmud Karimov, Farkhod Usmonov,
Khafizullo Nosirov created party branches in the Fergana region, Tashkent, Jizzakh, Syrdarya and
Surkhandarya regions of Uzbekistan.
The special services of the Republic of Uzbekistan first started prosecuting Hizb-ut-Tahrir in
1997.
In 1998, mass arrests started, they were followed by exemplary trials mainly in Tashkent
and the Fergana Valley.
Annex 1179
2
After the February 1999 assassination attempt on the Uzbekistan President Islam Karimov,
which the law enforcement bodies attributed to Islamic extremists including Hizb-ut-Tahrir, the
number of arrests increased sharply once again.
According to the party itself, in 1999 police officers arrested more than 100 members of that
party in the course of several months, and more than 8 thousand Takhriris were arrested over the
entire period of the existence of Hizb-ut-Tahrir in Uzbekistan.1 […]
Pages 25-26
After the law enforcement bodies of Uzbekistan collected information about that party and
arrested a significant number of its leaders, the leadership of Hizb-ut-Tahrir started organizing their
branches on the territory of the Sughd region of the Republic of Tajikistan.
Within a short period of time, Abdujalil Yusupov and Abdukholik Mulloyev, the residents
of the Undzhi village, Gafurov district, Sughd region, who were studying religion in Andijan were
involved in the activities of Hizb-ut-Tahrir by their schoolmates. After Abdujalil Yusupov
familiarized himself with the Hizb-ut-Tahrir ideology, he was elected responsible for propaganda
on the territory of the Sughd region. By meeting temporarily unemployed young people, age from
18 to 25, engaged in trade at local collective farm bazaars, the said individuals created party
branches in towns Khujand, B. Gafurov, Isfara, Zafarobod, Chkalov and Ura-Tyube.
The study and analysis of the literature1 show that Hizb-ut-Tahrir has deployed an intense
activity on the territory of neighboring countries. New structural divisions have been created in the
following regions:
- Tashkent, Syr-Darya, Jizzakh, Kashkadarya, Surkhandarya, Navoi, Khorezm, Bukhara
regions, the Republic of Karakalpakstan, the Fergana Valley of Uzbekistan;
- South Kazakhstan, Dzhambul and Alma-Ata regions of Kazakhstan;
- Osh and Jalalabad regions of Kirghizia;
- Sughd region, Leninsky and Tursunzadevsky districts, and also in Dushanbe and Kurgan-
Tyube, Kulyab, in the Rasht valley of the Republic of Tajikistan;
- Xinjiang Uygur Autonomous Region of China (Urumqi town).
The branches of the organization established in these places were directly subordinate to the
Hizb-ut-Tahrir leadership widespread in Uzbekistan.
Pages 26-27
The cell leaders of the neighboring countries were selected and appointed by the Uzbekistan
leaders of Hizb-ut-Tahrir. They met with these leaders from time to time, submitted reports on the
work done, and received new instructions. The facts of mutual assistance between local branches
were noted. For example, in 1999 the Fergana valley branch of the party donated computers and
office equipment to Tajikistan supporters, and literature and leaflets to those from Kirghizia.
Annex 1179
3
The branch of the party in the Xinjiang Uygur Autonomous Region of China sent e-mail
reports to Uzbekistan on the work done, the progress of campaigning, and asked for support. In
turn, reports from neighboring countries and Uzbekistan were summarized and analyzed. This work
was relied upon to make certain conclusions, and then recommendations were developed. All this
material was sent to the Hizb-ut-Tahrir Central Office in Jordan to support further activities of the
Hizb-ut-Tahrir cells1. […]
Pages 29-35
“Doris” communicate with one another only using pseudonyms and they are also unaware of
the existence of other groups.
In fact, a “mushrif” is the main recruiter of new members for the organization and
identification, selection and preparation of candidates to be admitted to the party, collection of
funds, namely membership fees from the “halk” members, for the fund used to develop the
organization’s activities, the so-called “taborruot” fee. Also, a mushrif directly deals with selling
literature, organizing illegal activities such as distributing leaflets, public propaganda, etc.
In their activities, “mushrif” uses usual methods of attracting and training new members of
the organization, which are detailed in the book Propaganda of Islam; Tasks and Quality by
Muhammad Adulatif Uvaiz, an ideologist of the organization. For example, initially an appropriate
conversation is held with individuals to be involved in the organization, when it is determined
whether they qualify for membership, adhere to religion, their character traits, motives of actions,
psychology of personality are determined. After a candidate’s lifestyle, social circle and contacts
are checked using the “Tahriris” living in their neighborhood or at the place of work (study), after
they are checked on individual assignments and after the obligatory recommendation from the
“Takhriri” who selected them, they are accepted as a “Doris” and assigned to a training group,
mainly at the place of residence.
At present, according to the received directive, when selecting human resources the
“Takhrirites” make the main emphasis on students and studying youth, creative intellectuals,
workers of science and education, attempt cautiously to attract law enforcement officers.
The main criteria for candidates are:
1. Age of 15 or more;
2. Non-participation in other political or other organizations, including illegal Islamic
movements;
3. No facts of any activity contrary to the canons of Islam.
The formed groups hold their first classes on the basis of Nabhoni’s book Nizomi Islom
(The System of Islam). Training lasts six months and is held in different locations at the place of
residence of each “doris”.
During a lesson, the current state of global politics and the role of Islam in it is analyzed in
detail, social-political and religious situation in the republic is studied, it is compared with other
Islamic countries on the basis of articles in special digest magazines Hizb-ut-Tahrir, Hirad and Al-
Annex 1179
4
vay. After the basics of the Hizb ut-Tahrir ideas are mastered using that book, a “mushrif” prepares
their “doris” trainees for presentation to their immediate supervisors, “nakibs” or their assistants.
During the process of presentation, the said leadership determines whether each “doris” is prepared
to join the organization.
The “Doris” that passed the selection take the oath of loyalty and devotion to the leadership
of the local cell. The oath is comprised of a candidate’s promise to fulfill the following in the name
of Allah:
- Be loyal to the organization and Islam, defend their foundations;
- Unquestioned execution of the laws of the organization both in words and in deeds,
treating them as the only correct ones;
- Unquestioned execution of all orders and instructions given by the leadership of the
organization, even in cases of personal disagreement with them;
- Applying every effort and capability to make the “Tahrir” ideas a reality.
After they take the oath, students from the “Doris” category are granted the status of a full
member of the organization, namely become “Khizbiy” (party members).
On the recommendation of a “Mushrif”, the smartest, best-prepared students with oratorical
and organizational abilities are transferred to “Nakib” (a foreman in Arabic), who conducts the
second stage of their training himself. At the second stage, on the basis of the books Davlatii Islom
(Islamic State), Caliphate and others, “mushrif” training courses are taught, where their training is
combined with acquisition of skills and practical methods of independent work to recruit new
supporters of the organization, training and preparation of candidates for membership.
First of all, a “Mushrif” shall involve their parents, children, relatives and friends in the
Hizb-ut-Tahrir organization. After each “doris” takes the oath and joins the organization, they are
obliged to attract at least 5 people to the organization. This scheme of work allows the party to
expand its ranks exponentially, involving more and more layers of society in its ranks.
The supreme body of the primary “Halk” party organization is the “Jihoz” (council)
comprised of 4-5 individuals, the “Jihoz” manages and organizes the work of the primary party cell
on the basis of the territorial principle.
In turn, the “Jihoz” reports to the “nakib”, and the latter coordinates the activities of cells
located on the territory of the “jihoz” that spreads over one makhal or district depending on its
members.
“Nakibs” report to the “Musaid” (auxiliary, assistant when translated from Arabic), which
coordinates the activities of the controlled “nakibs”, manages their council, collects statistical data
on the activities of his subordinate “jihoz”, monetary contributions and transfers them to the
regional head “Masul” (a responsible one when translated from Arabic). The areas under his control
can spread over several districts covering from 500 to 2,500 members of the organization. A
“Masul” heads a bureau of the Hizb-ut-Tahrir organization on a regional level.
Annex 1179
5
In terms of functions, a “masul” leads within a region, selects and appoints subordinate
leaders (musoids and nakibs), applies disciplinary punishments to them, solves daily issues of the
organization, administers the collected funds, appoints and distributes salaries to the leadership
personnel, ensures that cells have necessary literature, orders the performance of illegal mass
events, makes other important decisions. In the structure of vertical power, a “masul” is directly
subordinate to a “muatamad”.
Actually, a “muatamad” is vested in all the exclusive “amir” powers on the territory of
service on the level of the country as a whole (“vilouat”).
The issue of material and technical support is in special focus of the party. All financial and
economic issues are the duties of an individual specifically appointed by the “muatamad” to be
responsible for property and money, a so-called “Mas'uli Maliya”. They deal with accepting,
accounting and spending of all financial resources, and also tangible property.
The situation is the same with the provision of the party with ideological weapons, namely
literature and leaflets of extremist content. The position of “Masuli Kitob” (individual responsible
for providing literature) is specially appointed to acquire, publish, replicate and distribute literature.
This position is used by both “muatamad” and every “masuli” and “nakib”.
Some “masulis” have also introduced the position of administrative supervisor, the so-called
“Idaraviy masul” or “Masuli idora” who supervises the executive apparatus, deals with selection
and recommendation of candidates for supervising positions, acceptance and processing of reports
on the activities of the organization, etc.
The leadership of the organization is considering the issue of introducing the position of the
individual responsible for the development of the organization among females, the so-called
“Masuli zanon”, who must be male, that experimentally functions already in the city of Tashkent.
He coordinates and oversees the activities of the female wing of the organization.
One important functional duty of the leaders of the organization at each level of the power
vertical (starting from “nakibs”) is to prepare periodic reports on the work done, namely
“Malumot” (information), and present them to the senior leader.
A structural report consists of a record of key performance indicators.
Another specific feature of the organization’s activity is the mandatory supervision of the
family and the circle of relatives of convicts, who are also active members of the organization or are
recruited urgently after conviction. This way they form an important social base of the organization.
Also, the leadership of the organization demands the “nakibs” to attach the most talented
“ziyoratchi”, agitators, to military personnel, officials of local authorities, law enforcement
officers, researchers, teachers and students, elderly believers, women.
The sources of funding for Hizb-ut-Tahrir activities are in many ways similar to traditional
financing scheme of political parties and include:
1. Membership fees from each “Khizbiy”, namely a “taborruot” from 5 to 20% of each
member’s basic income depending on the occupation, amount of income, number of family
dependents, etc.;
Annex 1179
6
2. Trade in Hizb-ut-Tahrir literature which is recommended to members in the Hirad
magazine for additional reading;
3. Opening of legal commercial entities using the organization’s financial resources
(laundering);
4. Financial resources sometimes sent by the leadership of the organization from abroad.
The collected funds are transferred along the chain from “mushrifs” to the “mas'uli maliya”
functioning under the “masul”, accepting money and keeping their accounting records.
It was found that a monthly “taborruot” was collected in the amount of up to 50 thousand
dollars in the Republic of Uzbekistan. As regards the Sughd region of Tajikistan, there is
information about the collection of 800-1,000 US dollars. In most situations, the collected remains
at the disposal of the regional “masuls”, who only send reports on them to the “muatamad”.
The funds are mainly spent on the functioning of the complicated leadership apparatus of the
organization, its development, particularly:
1) Salaries of the leadership (“nakibs” and above);
2) Expenses to purchase educational literature, transport and distribute it;
3) Expenses to prepare publications, replicate and distribute leaflets;
4) Purchase of necessary equipment (computers, office equipment, Internet, basic
telephones, cars, writing paper, residential renting, etc.);
5) Supporting agitation and propaganda and other illegal activities (distribution of leaflets,
bribery of officials, giving bribes, etc.);
6) Financial assistance to the families of convicts and members in need;
7) Financial assistance to associates in other countries. […]
Annex 1179
Annex 1180
K. Matsuzato, ed., Regions of Ukraine. Chronicle and Leaders. Crimea
and Mykolaïvs’ka Region, Slavic Eurasian Studies, No. 20, 2009
(excerpts)
Translation
Excerpts
MATSUZATO Kimitaka, ed., Regions of Ukraine: Chronicle and Leaders 3 Crimea and
Mykolaïvs’ka Region, Slavic Eurasian Studies, No. 20 (Sapporo: SRC, 2009)
[…]
Page 34
1.9. Revitalization of the Crimean Tatar movement (summer 1991)
Between 26 and 30 June 1991, a congress (Qurultay) of Crimean Tatar representatives was
held in Simferopol, at which rather strict and demonstrative decisions were adopted. In particular,
Crimea was proclaimed the national territory of the Crimean Tatar people with its own state symbols
and attributes, and an announcement was made about the exclusive title to land and mineral
resources and about parallel state and governance authorities. Most odiously, the Qurultay stated that
Tatars assumed the status of a people engaged in a national liberation struggle. […]
Page 45
2.5. Setting national quotas and parliamentary elections
October 1992 was marked by a burst of activity among Crimean Tatars who basically sieged
the building of the Supreme Council of the Republic. This was occasioned by events unfolding in the
village of Krasny Rai (area of Alushta) where the police detained several Tatars who were trying to
squat land for the construction of houses. Before long, a picket demanding the release of the
detainees was organised near the building of the Republican Prosecutor’s Office. The picket
gradually evolved into a rally and then eventually into mass disorders, during which stones, sticks,
and pieces of metal were used against police officers. Not only did the Mejlis not try to stop the
rioting crowd, but effectively headed this campaign, calling Crimean Tatars to show disobedience
and to create self-defence forces. Unfortunately, in these circumstances, heads of the country’s
security services ranked the opinions of high-profile politicians – who tried to play the “Tatar card”
and, for these purposes, committed a grave breach of Ukrainian law – much higher above the law.
The Crimean population was naturally indignant at this outrageous behaviour of Tatars and the lack
of will on the part of the authorities.
These events nevertheless had an impact on the Mejlis: it became clear that there was just a
step from tragedy. After October, the Mejlis radically changed the way of its cooperation with the
authorities opting for dialogue rather than pressure. Shortly after, the Crimean authorities made
reciprocal steps, and the Supreme Council of Crimea settled the matter concerning quotas for the
deported peoples. […]
Page 84
In the course of the year, information was received concerning land squatting in various
districts of Crimea, which had become commonplace, and on 1 December 2003 a large group of
Crimean Tatars headed by members of the Mejlis seized an area of about 15 ha in the area of
Partenit. The villagers gathered and called one to form self-defence forces since the law enforcement
authorities were essentially idle. Such forces were indeed formed, and they blocked all approaches to
the squatted land plots, preventing vehicles carrying construction materials from coming there. The
land was eventually vacated, and the erected structures were demolished. […]
Annex 1180
Annex 1181
K. Murzakhalilov, M. Arynov, “Movement ‘Tablighi Jamaat’ in
Kyrgyzstan: Features of Activity and Possible Consequences for the
Development of the Religious Situation in the Republic”, Central Asia
and the Caucasus, No. 3, 2010
(excerpts)
Translation
Excerpts
Murzakhalilov K., Arynov M., “Movement ‘Tablighi Jamaat’ in Kyrgyzstan: features of activity
and possible consequences for the development of the religious situation in the republic”, Central
Asia and the Caucasus, Vol. 13. Issue. 3, 2010
[…]
Page 189
By the example of neighboring countries, the Kyrgyz Republic attempted to hold Tablighi Jamaat a
terrorist and extremist movement, as evidenced by the legal claim of 3 February 2009 filed by the
Republican Office of the General Prosecutor to the Pervomaysky District Court of Bishkek 12.
However, sometime later, the General Prosecutor's Office revoked its claim for subsequent
examination in detail of the activities of Tablighi Jamaat in Kyrgyzstan. […]
Page 190
As some authors believe, including the author of these lines13, currently, the activities of Daawat
followers do not constitute any direct menace to the public, but it may prompt a fanatical, radical and
zealous attitude toward religion to be formed, and spreading the ideas of religious extremism among
poorly educated part of the population, including those having poor religious education, and
especially among youth and women. […]
Sermons of Tablighi Jamaat followers are primarily addressed to youth; they explain that each
Muslim is bound to accomplish Daawat. Where people refuse to participate in the movement,
tablighists deface them before wider public. […]
They call people to strictly adhere to Sharia, to do mandatory five-time namaz, and wear hijab by
women; such proclamations generate fanaticism. Besides, Daawat followers demand from local
authorities to permit wearing hijabs at regular schools and to introduce gender-segregated
education. […]
Page 191
Today absolute majority of Kyrgyzstan residents make demands for suppressing activities of Tablighi
Jamaat. The principal reasons for rejection of tablighists are their illiteracy, group sleepovers in
mosques as well as their appearance (Pakistani clothing, beards and so on). Another subject of critics
is active, oftentimes aggressive and intrusive preaching, which, on top of all of this, may negatively
impact the situation within the Muslim Ummah and inter-religious relations. […]
Annex 1181
Annex 1182
A.V. Zhukov, “Beliefs of Deobandy Islam in the Trans-Baikal Region:
Social Aspect”, Bulletin of the Chita State University, No. 4 (61), 2010
(excerpts)
Translation
Excerpts
Artem Zhukov, “Beliefs of Deobandy Islam in the Trans-Baikal Region: Social Aspect”, Bulletin of
the Chita State University, No. 4 (61), 2010
[…]
Pages 28-29
2. The Fazayl Amazali book contains the religious and ideological doctrine of the Tablighi Jamaat
organization. Ideologists of the movement construct such view of the world, where followers of
Fazayl Amazali, who are recognized as people “Devoted to Allah” — “Friends”, oppose all the rest of
the mankind, which is considered as “Recreants” — “Foes”. This belief system contains calls aimed
at bringing up a sense of religious exclusiveness and superiority of one religion over others. Its goal is
to cultivate religious hate, extremism, and religious strife. One of the important calls is negation of
the role of worldly governments, secular states, and folklife cultures, which discloses political aspects
of this teaching spearheaded against existing governments. One of the most significant provisions of
this doctrine is such category as “Jihad” – waging war aimed at elimination of all infidels, which
underpins understanding of such values of Islam as “Quran”, “Salah”, “Dhikr” and “Tabligh”.
Books of the Fazayl Amazali compilation substantiate a totalitarian order within the organization,
which may destructively influence its members and create a base for their involvement in terrorist or
extremist Islamic groups. Besides, the book contains recommendations and calls to apply intensive
techniques of religious and ideological brainwashing, which may negatively impact the physical and
psychic state of adepts led by a sense of unredeemable guilt toward the supreme spiritual authority of
Allah chastening for unfaithfulness. […]
The Fazayl Amazali pretends to be the ideology of a separate group of believers, which contraposes
itself against all the rest of the world, including the Muslim one. […]
Annex 1182
Annex 1183
M.E. Kameneva, “Features of the Profile of Suicide Bomber”, Bulletin
of the Moscow University of the Ministry of Internal Affairs of Russia,
No. 2, 2011 (excerpts)
1
Translation
Excerpts
M. E. Kameneva, “Features of the Profile of Suicide Bomber”, Bulletin of the Moscow University of
the Ministry of Internal Affairs of Russia, No. 2, 2011
[…]
Pages 20-22
The newspaper was told by the Untsukulsky District Department of Internal Affairs that members
of the family of teacher Rasul Magomedov (Sharipova’s father) “have long been registered with the
police as Wahhabism followers and collaborators of militants”. According to the investigative
officers, Sharipova also could have committed self-detonation to avenge the death of her first
husband. Sharipova’s brothers, Anvar and Ilyas, are now on the wanted list.
According to preliminary data, one of the suicide bombers who organized explosions in Kizlyar on
31 March 2010 turned out to be a local resident Daud Dzhabrailov, who was registered with the
police a Wahhabite. The second suicide bomber was Daud Magomedov, a long time member of a
gang that operated on the territory of the Kizlyar district of Dagestan, was on a wanted list for a
long time.
The identity of the suicide bomber involved in the Karabulak terrorist attack has not yet been
established, it is only known that he was a man of about 30.
The 9 April 2010 explosion in the Ingush village Ekazhevo was performed by Marina Evloeva, a
Grozny native, date of birth 1984, a resident of the village Kantyshevo, Nazran district of
Ingushetia. According to preliminary data, she was the wife of a member of illegal armed groups.
Methods of terrorist attacks. The Moscow metro explosions were performed when the passengers
were getting off/on at the stations by engaging explosive devices attached to the bodies of female
suicide bombers (suicide belt) at a height of about 120 cm. According to available data, the power
of the explosive device ranged from 1.5 to 4 kg in TNT equivalent. Both explosive devices were
filled with bolts and pieces of fixture. According to one version suggested by the investigative
officers, the suicide belts attached to the female terrorists were activated remotely by their
accomplices using mobile phones.
In Kizlyar, when a road patrol service squad attempted to pull over a suspicious Niva car for
inspection, the suicide bombing driver activated the explosive device, equivalent to 200 kg of TNT
in terms of power, installed in the trunk of the car. The car had glued stripes of blue and orange
colors, and therefore the car could be to mistaken for an official vehicle, and also police signs were
painted. The building of the Kizlyar district internal affairs department was the target of the suicide
bomber’s attack. After the officers of the Ministry of Internal Affairs of Russia, ambulance vehicles
and firefighters arrived at the scene, the second suicide bomber wearing the uniform of a senior
police lieutenant approached a group of people and activated an explosive device, power equivalent
of up to 1.5 kg in TNT, attached to his body. Therefore, the second explosion was planned as a
terrorist trap for the police officers4.
Annex 1183
2
In the Karabulak town, the terrorist attack followed the same scenario. Two powerful explosions
occurred 1.5 hour apart. The suicide bomber got out of a VAZ-21112 car, Dagestan numbers,
parked near the Karabulak Main Internal Affairs Administration, and when two police trainees
attempted to inspect his documents, he activated an explosive device, power equivalent of up to 3
kg in TNT, attached under his clothes. Later, the car in which the suicide bomber arrived was blown
up near the building of the Main Internal Affairs Directorate using the explosive device, power
equivalent of about 50 kg in TNT, hidden in the car. Later, it was found that this car had been listed
as stolen in the Donetsk region, Ukraine5.
In the Ekazhevo village, a female suicide bomber tried to approach the law enforcement officers
forming a cordon in a special activity area. The woman got out of a car, walked towards the cordon
and fired a pistol at a police officer. Most likely, the head of the Nazran District Department of
Internal Affairs was the target of the terrorist. When the law enforcement officers opened return fire
on her, explosive device attached to her body was activated6.
Typical features of appearance. The female suicide bombers who blew themselves up in the
Moscow metro were wearing bulky, shapeless jackets. One female terrorist was wearing black
trousers and black boots. The woman who committed the terrorist attack at the Park Kultury metro
station stood out due to inadequate behavior, her posture was very unnatural. The female terrorist’s
eyes were dilated widely, her gaze glassy and unblinking, reminiscent of a drug addict’s gaze.
According to eyewitnesses, the female terrorist looked mentally ill and made a frightening
impression7. Scraps of letters and a note in Arabic “Meet me in Heaven!” were found in the female
suicide bombers’ clothes.
The bus driver who allegedly brought the suicide bombers to Moscow notes that they were wearing
ordinary gray clothes, carrying ordinary bags, and there was no large luggage.
In Kizlyar, the suicide bomber used a police uniform to infiltrate a group of operatives. Having
approached the intended place of the terrorist attack, he asked the ambulance doctor who had
arrived at the scene of the previous terrorist attack what had happened here, and thereafter he
performed a self-detonation.
Main specific features. The analysis of the above facts can yield the following significant factors,
which can be considered as characteristic features of suicidal terrorist attacks. The age of suicide
bombers is 20-30 years. All terrorists are from the North Caucasus (Dagestan, Ingushetia). Women
are wives and/or widows of members of illegal armed groups. It was determined that all the suicide
bombers had a connection to Wahhabism and the armed underground in the North Caucasus.
When committing all suicidal terrorist attacks, suicide belts were used (equivalents of about 1.5–4
kg in TNT). Suicide belts (shahid belts) remain the most preferred means of committing suicidal
terrorist attacks since the Wahhabis have a belief: after death, Allah will drag them to heaven by the
ears, therefore losing ears is worse than death for them. A shahid belt tears the body apart, but the
head remains relatively intact.
All terrorist attacks were committed in the morning (mainly in the early morning), which is possibly
justified by the highest estimated number of victims and suicide bomber's psychological
preparedness (the psychological state can change during a day).
Annex 1183
3
In two terrorist attacks, vehicles filled with explosives (equivalents of 50-200 kg in TNT) were
involved. Cars have signs characteristic of vehicles used to commit terrorist acts (a car of domestic
production, listed as stolen, false license plates).
In the event of a sudden fear of death at the last moment before action, a terrorist attack coordinator,
a “backup”, is involved responsible for detonating the bomb using radio signal. The fact that the
terrorist attacks were performed in pairs draws attention.
The ways (methods) of brainwashing future suicide bombers. Future suicide bombers are
brainwashed on the basis of their personal relationships with representatives of the Wahhabit
underground. A girl meets her future Sharia husband whose goal is to eventually turn her into an
instrument of revenge. The recruitment is performed through the mediation of the girl’s relatives or
other specially designated individuals. On-line recruitment on certain websites is a characteristic
feature. Recruiters act in the name of young field commanders, wrapping up their communication
with potential victims in an aura of love and romance. After the first date with a mysterious friend, a
girl typically does not return home (in particular, it happened with D. Abdurakhmanova). The only
life perspective after the death of her Sharia spouse is to commit suicide in a suicidal terrorist
attack. There are also known cases of militants selling their sisters to replenish the ranks of
suiciders.
Immediately before the action, psychotropic drugs, narcotic drugs, and strong religious
brainwashing are used.
The main threat factors. Since a number of suicidal terrorist attacks was performed, the following
threat factors can be emphasized:
- Active involvement of women in terrorist activities on the basis of personal (emotional) marital
relations with the members of illegal armed groups;
- Buildup of ideological and religious brainwashing of the North Caucasus youth to train suicide
bombers in the future;
- Active use of the Internet as a means used by terrorist organizations to establish contact with the
North Caucasus population;
- Terrorist attacks are committed in pairs;
- Actual possibility of suicidal terrorist attacks in crowded places of large Russian cities,
particularly in transport.
Suspicious features possibly indicating the preparation (performance) of a suicidal terrorist
attack. The following suspicious features can be emphasized, which deserve special attention on
the part of the law enforcement bodies, security (protection) services, etc.:
- Individuals in wide loose “out of season” clothes inappropriate in a given situation and the
weather;
- Women, mostly of Caucasian appearance in dark loose clothes, wearing headscarves, about 20–35
years old;
Annex 1183
4
- Behavior being inappropriate in the environment (especially unnatural postures, movements,
frozen “glass” gaze, mask-looking face);
- Voiceless mouth movement (reciting a prayer);
- External features of drug intoxication;
- For men: a beard without a mustache (a sign of affiliation with the Wahhabism);
- A terrorist wearing a uniform, particularly the uniform of the Ministry of Internal Affairs of
Russia, would be betrayed by a tense look, hesitant movements, reactions inappropriate in a given
situation, etc.;
- Vehicles parked in crowded places and/or near the buildings of the Internal Affairs Departments,
traffic police, etc., of domestic production with fake numbers, numbers of another region, with
glued symbols of affiliation with the bodies of the Ministry of Internal Affairs of Russia, the FSB of
Russia, etc., with a “sinking” trunk;
- Concealed contact between two individuals in a public place;
- Groups of individuals (1-3 individuals) having no formal external signs of social connection with
behavior inappropriate in a given environment;
- Men (women) wearing inconspicuous dark clothes with a mobile phone in their hands.
Possibilities to detect suicide bombers during surveillance. Considering the complexity of
organizing total visual observation of people in crowded places (in transport, at the train stations,
large stores, etc.), it seems feasible to identify suspicious features using video surveillance.
The control of arriving people is an important preventive measure to prevent suicidal terrorist
attacks in large cities, particularly in Moscow.
[…]
Annex 1183
Annex 1184
D.S. Voyakovsky, A.B. Yunusova, The Intervention of Radical
Ideologies into the Russian Islamic Space, Institute of Ethnological
Studies of R.G. Kuzeev at the Ufa Scientific Center of the Russian
Academy of Sciences, Ufa, 2011
(excerpts)
1
Translation
Excerpts
D.S. Voyakovsky, A.B. Yunusova, The Intervention of Radical Ideologies into the Russian Islamic
Space, Ufa: BSPU, Institute of Ethnological Studies of R.G. Kuzeev, UFA Scientific Center,
Russian Academy of Sciences, 2011
[…]
Page 31
Later, on 22 November 2002, the Bureau of Central Asian Affairs of the US Department of State
described International Terrorist Organization (“ITO”) Hizb ut-Tahrir as a “transnational extremist
organization seeking to overthrow Central Asian governments”. [...]
Page 36
The image of Islam created by ideologists of the ITO “Hizb ut-Tahrir” is primarily harmful to
Muslims themselves. Radical calls of ITO “Hizb ut-Tahrir” instigate other cultures to fight Islam,
generate anti-Islamic sentiments, Islamophobia. [...]
Pages 38-39
It is notable that in this book references to the Quranic verses (Ayats) are distorted by using words
in categorical imperative form: must, orders. [...]
This hollowing-out of the essence of the Quran as a source of Muslim religion, based on tolerance
towards members of other religions (People of the Scriptures), together with a persistently promoted
goal of establishing a caliphate by any means, contributes to inciting interreligious hatred, and poses
a threat to the social and state systems of not only Western countries, but also countries with
Muslim populations, which are developing as secular ones, including the Russian Federation. [...]
Page 40
Among the printed products of the party distributed in Russian, the monthly journal “Al-Wayi”
(translated from Arabic as “Consciousness”, the body of the ITO “Hizb ut-Tahrir”) stands out.
Since 1985, the journal “Al-Wayi” has been published by the Muslim Ideological and Educational
Association in Lebanon under the license of the Ministry of Information of Lebanon.
The journal is an active and consistent promoter of the ideology of the ITO “Hizb ut-Tahrir”, an
agitator and propagandist of the party’s main idea – the creation of a worldwide Caliphate by
overthrowing the unjust rulers of most countries in the world, destroying existing state borders,
calling for a total Islamization of society. […]
Annex 1184
2
Pages 41-42
It is easily seen that the literature distributed by the ITO “Hizb ut- Tahrir” bears the characteristics
of extremism, including intolerance towards other religions, particularly towards Jews and
Christians. The basis of propaganda of hostility towards other religions and peoples is the party's
foreign policy program, which divides all countries of the world into two parts: 1. Land of Islam
(Dar al-Islam). This territory is governed by Islam and its security is ensured by Muslims. 2. Land
of Disbelief (Dar al-Kurf) or the Land of War (Dar al-Harb). At the same time, the duty of Muslims
is to convert infidels to Islam, which is declared to be the only true religion and the only true
ideology. The Party’s ideologists consider all infidels as the enemies of Muslims, and all states of
disbelief and their corrupt rulers are declared to be the enemies of Islam. Muslims, in their turn, are
encouraged to do everything to convert all countries to the Land of Islam, and this, as can be seen
from the documents of the party, can be achieved, amongst other, through the conquest and
establishing the rule of Caliphate over the world. Should the countries resist, they shall be
conquered.
The ideologists of the ITO “Hizb ut-Tahrir” calls those Muslims who reside in the territory of an
infidel country (i.e. virtually any modern country according to the party’s leaders), should not take
up arms to defend it, should not interfere in the affairs of infidels, but on the contrary, stand out for
the overthrow of the ruling regime and restoration of Islamic rule in such state. The notions of
homeland, patriotism, citizenship are denied. Exactly such calls that are spread in different states
lead to social division.
The Muslims find themselves politically and socially disoriented: should they support the state
where they were born and live, or should they fight against it for the sake of establishing Caliphate?
[...]
Page 43
Research of ITO “Hizb ut-Tahrir’s” ideological literature and comparison of their content with the
teachings of Islam show that the ITO “Hizb ut-Tahrir” is presenting people with a specific
interpretation of Islam that distorts its essence. This interpretation is far from the true Islamic
sources - the Quran and the Hadith of the Prophet, as well as the well-known tafsirs (commentaries)
of the Quran. The most important principles of Islamic teachings, including the texts of the verses
of the Quran and the sayings of the Prophet, are arbitrarily distorted. As a result of this distortion,
Islam, which is a religion of peace, tolerance and religious toleration, is presented as an intransigent
and radical religion that denies the essence of all other worldviews. The extremist strategy is to
parasitize Islam, in whose name the extremists speak. […]
Page 60
Tabligh
The Tablighi Jamaat movement was founded in 1927 (in 1344 according to the Muslim calendar) in
the Mevat province of British India near Delhi by the prominent theologian Sheikh Moulana
Muhammad Ilyas Kondehlavi (1885-1944). [...]
Annex 1184
Annex 1185
I.N. Komissina, “The Tablighi Jamaat Movement: Theory and Practice
of Radicalism”, Problems of National Strategy, No. 1 (6) 2011
(excerpts)
1
Translation
Excerpts
I.N. Komissina, “The Tablighi Jamaat Movement: Theory and Practice of Radicalism”, Problems of
National Strategy, No. 1 (6), 2011 […]
Pages 52-53
In accordance with the wishes of the movement’s founder and the rules laid down by his son,
women are also involved in missionary activities. They began to actively participate in the
movement in the 1960s either on their own or accompanying their husbands on journeys. Such
mixed jamaats, consisting of 5-7 couples, are called mastura jamaats. […]
Pages 59-60
The movement’s representatives (mainly Pakistani missionaries) made the first attempts to enter the
Soviet Union in the late 1980s. Their focus was primarily on the most Islamized regions of Central
Asia: Osh region in Kyrgyzstan, Badakhshan and Kulyab in Tajikistan, Fergana in Uzbekistan,
Merv in Turkmenistan. In 1993, another missionary group toured Turkmenistan, Uzbekistan,
Azerbaijan, Tajikistan, Kyrgyzstan, Kazakhstan, China. Even then, law enforcement agencies
observing the preachers noticed that they were inculcating a negative attitude towards the Russianspeaking
population and propagating ethnic division in conversations with believers. Emissaries
also recruited candidates to study in spiritual centers in Pakistan.
Since the beginning of the 1990s, TJ has already expanded its activities to the entire post-Soviet
Union. Its branches have opened in Russia, Kazakhstan, Tajikistan, Uzbekistan and Kyrgyzstan.
What did turn out to be attractive to the youth of the post-Soviet countries in the organization, the
ideology of which is quite atypical for Islam, traditional for Central Asia? Yes, the same as
everywhere in the world: the opportunity to get education and find the meaning in life, which is
something that difficult economic situation deprived young men, especially young men from rural
areas (by their own admission). […]
Pages 60-61
Kyrgyzstan. Since the beginning of the 1990s, TJ missionary groups have started actively visiting
the republic and conducting propaganda activities in Talas, Naryn, Issyk-Kul and Chui regions.
According to the missionaries themselves, Kyrgyzstan is the most favorable region for religious
penetration, as it can be used as a springboard for the spread of Islam in Central Asia. By this time,
the republic has become one of the major centers of “Tablighi jamaat”, where, in particular,
religious literature is printed for distribution in the countries of the region. TJ is especially active in
the south of the country, where its backbone are local residents who graduated from Pakistani
madrasahs in the last 10-15 years. The current strength of the movement is 20-35 thousand people,
consisting mostly of rural youth.
The TJ movement in Kyrgyzstan has a clear organizational structure and a program of action.
Mashvars - councils of the republican, regional and district levels have been created in the country,
that include citizens regardless of age, religious education, social status and secular position held.
Annex 1185
2
The main criterion for membership is preaching experience. The Republican Council, in which
delegates from all regions participate, gather monthly in mosques in Bishkek or Kara-Balty. The
purpose of mashvara is to discuss the problems of effective spreading of Islam among the
population. Any clergyman or ordinary Muslim may participate in the work of the Council and give
his opinion, representatives of local self-government and law enforcement agencies are also invited.
According to some estimates, there are about 80 jamaats in the republic that preach with the aim of
spreading and strengthening of Islam in Kyrgyzstan. Such groups of tabligs of 3-5 people come in
villages, they usually stop at mosques, turn them into their own campaign centers, and then go door
to door. They call people to strict observance of Sharia, necessarily perform five times prayer,
instruct women to wear hijab, and send children to study not in schools, but in madrasah. They
declare that if an imam of a mosque does not perform da'awat, then he has no right to be an imam.
[…]
Page 61 – Cont.
Kazakhstan. According to the head of the department for combating religious extremism of the
Directorate for Internal Affairs of Petropavlovsk Zh.Ualiev, missionaries are promoting their
teachings not only in mosques but also in the streets, distributing literature among young people.
Under a plausible pretext, they sometimes advise to go to courses in India or Pakistan, ostensibly to
receive a spiritual education. But new converts fall into economic dependency and are brainwashed
there. Hopelessness of the situation often forces them to join terrorist groups. […]
Pages 62-63
Tajikistan. The first followers of TJ in the republic were refugees who returned home in 1997 from
Pakistan and Afghanistan after the end of the 5-year civil war. According to some estimates, the
number of followers of the movement in Tajikistan is about 6 thousand people, and many of them
were trained in religious centers in Indonesia, Pakistan and the UAE. […]
According to Tajik officials, this movement was not especially active in the republic, nevertheless,
the authorities tried to keep its activities under control. […]
However, experts fear that the overly harsh approach of the authorities can be counterproductive
and lead to the radicalization of TJ activities. Already today, many members of the movement have
changed the characteristic appearance and went underground. At the same time, according to one of
the members of the TJ, if the authorities had not imposed a ban on the activities of this movement,
in 1-2 years it would have become the most numerous Islamic organization in Tajikistan. So
perhaps the measures were taken on time.
Uzbekistan. Tablighs first appeared in this Central Asian republic back in 1975. At that time, the
USSR ambassador to Bangladesh maintained good relations with the local authorities, and the
delegation of the tablighs arrived in Tashkent as tourists. Stopping at mosques of Tashkent,
Bukhara and Samarkand, they preached Islamic values to ordinary Muslims. The second “coming”
of tablighs to Uzbekistan happened in the late 1980s, after the “perestroika” began. However,
missionary activity and preaching of Islam in private were banned in the republic in 1998. In
accordance with the law adopted in 2004, 8 tablighs in Tashkent were accused of creating a radical
extremist group to wage jihad against the government and create an Islamic state in Uzbekistan.
Annex 1185
3
Three more criminal cases were opened in the Fergana Valley, where representatives of TJ were
especially active.
Russia. The first missionaries appeared in Tatar villages of the Tyumen region of Russia in the
mid-1990s. On advice of the Chief Mufti Talgat Tadzhuddin, local Muslims drove them out, but not
for long, as it turned out later. Since mid-2004, emissaries from Pakistan, India and South Africa
Republic began to enter Russia through the Council of Muftis in large numbers under the guise of
employees of different firms. They worked especially intensively in places of compact residence of
Muslims: in Siberia, the Republic of Altai (where there are many Muslim Kazakhs) and regions
along the Volga river (in almost all Muslim communities of the Saratov region, where in the recent
years, all-Russian religious meetings have been held). In December 2008, in Makhachkala, at the
meeting of the President with the heads of municipal entities, heads of law enforcement agencies
and higher and secondary educational institutions, it was noted that representatives of TJ appeared
in Dagestan as well. […]
Page 64
Ukraine. The “purges” carried out in the states of Central Asia apparently forced the activists of the
movement to move to other regions where they could more freely undertake missionary activities of
spreading Islam. It is possible that the emissaries of the movement have appeared in Crimea also for
this reason. Representatives of TJ have begun to appear on the peninsula since 2008. At present,
they are spotted in the Simferopol, Bakhchisaray, Belogorsky, Krasnoperekopsky districts, as well
as in Odessa, where they usually give lectures to local Muslims, using the existing infrastructure -
mosques and Islamic centers.
Annex 1185
Annex 1186
A.S. Vasnetsova, “On Some Aspects of the Characteristics of Terrorist
and Extremist Organized Criminal Formations Operating in the North
Caucasian Federal District”, Leningrad Law Journal, No. 2, 2012
(excerpts)
Translation
Excerpts
A.S. Vasnetsova, “On Some Aspects of the Characteristics of Terrorist and Extremist Organized
Criminal Formations Operating in the North Caucasian Federal District”, Leningrad Law Journal,
No. 2, 2012
[…]
Page 131
Let us consider another example. Thus, emir of the Republic of Dagestan (and also the commander of
the Dagestan front and the Supreme Kadi of the Caucasian Emirate), M.A. Vagabov, is named as an
organizer or perpetrator of crimes in a number of criminal cases. According to the information freely
available on the Internet, he was a member of the Shura of Tablighi Jamaat (International religious
association “Tablighi Jamaat” was declared a terrorist organization by Decision of the Supreme
Court of the Russian Federation dated 7 May 2009)13.
The criminal indictment in the criminal case No. 96849 to charge Z.G.H., B.V.N., M.G.Sh., and
M.M.A. with crimes envisaged by Articles 208, 210, 317, 317, etc. of the Criminal Code of the
Russian Federation states that “Since the beginning of 2000, illegal armed groups (IAG) created by
M.M. Vagabov, R.A. Khalilov, R.M. Makasharipov, and other persons have been operating in the
Republic of Dagestan with a view of committing crimes against public security and order of
governance. Leaders of those IAG have established structural units of the IAG in different towns and
districts of Dagestan, which recruited new members. An armed wing of the IAG was the group of
Z.G.H. created and led by him in Makhachkala since 2008 with the view of committing grave and
particularly grave crimes.”
[…]
Annex 1186
Annex 1187
R.R. Suleymanov, “Hizb-ut-Tahrir al-Islami in Tatarstan: Ideology,
Organizational Structure, Activities”, Islam in Russia: Cultural
Traditions and Modern Challenges, Materials of the International
Scientific Conference, Saint Petersburg, 2013
(excerpts)
1
Translation
Excerpts
Islam in Russia: cultural traditions and modern challenges. Materials of the international scientific
conference / editor-in-chief T. G. Tumanian. - Saint Petersburg, 2013. - 162 pages. […]
R.R. Suleymanov
Hizb ut-Tahrir in Tatarstan: ideology, organizational structure, activities
[…]
Page 97
The structure of Hizb ut-Tahrir is a pyramid that includes seven levels: mutamad (chief leader on
the level of one country), masul (head of a regional organization), musaid (masul’s assistant), nakib
(head of a city, district), nakib's assistant, mushrif (leader of one or several clubs (khalakat), shabab
(an activist who has already absorbed the ideology to the full extent and has become a full member
of the organization) and daris (a member of the club who is still a novice). As already mentioned,
the primary cell of the organization are the clubs, khalakat, studying religious literature and
consisting of 5-15 daris headed by a mushrif. […]
Page 99
The organization displayed the greatest activity in Tatarstan after the terrorist attack which took
place in Kazan on 19 July 2012 and was carried out by a group of “Mujahideen of Tatarstan”
against the regional mufti Ildus Fayzov and the Tatar theologian Valiulla Yakupov. The latter was
killed in the entrance hall of his own house, and the mufti of Tatarstan was wounded. The
operational and search activities of law enforcement authorities which began after the attack and led
to the detention of about a hundred and the arrest of 7 suspects (later released), were quickly made
use of by representatives of the HT, headed by Rustem Safin, imam of the Kazan mosque “Al-
Ikhlas”, who was convicted of membership in the HT and sentenced in 2009, but managed to retain
the post of imam of the mosque. On 29 July, 5 August, and 19 August 2012, he and his followers
organized pickets and rallies in Kazan, where they quickly moved from liberal and human rights
demagogy told in the beginning to calling for the overthrow of the secular government and the
establishment of a caliphate. HT symbols were used at the same time. […]
Page 99 – Cont.
Notwithstanding the special operation by the FSB against militants among “Mujahideens” of
Tatarstan carried out in Kazan on 24 October 2012, members of the Hizb ut-Tahrir party organized
mass car rallies with the organization's flags on 26 October and 22 December 2012, having
demonstrated their absolute impunity. […]
Annex 1187
2
Page 100
This has become particularly evident after 27 September 2013, when in a number of Kazan
mosques activists of this organization (n.b. – Hizb ut-Tahrir) publicly began to conduct anti-
Russian propaganda among the worshippers after the Friday namaz. The pretext for that was the
decision of the Oktyabrsky District Court of Novorossiysk of 17 September 2013 on recognizing
the translation of the Qur'an made by Elmir Kuliyev as extremist. In the speeches of Islamists in
mosques, curses were heard against the Russian authorities, who allegedly banned the Qur'an
(despite the fact that the decision concerns only one of the translations). Some of the protesters went
out with single pickets, where the accusations were repeated on posters. […]
Annex 1187
Annex 1188
D. Popov, A. Starostin, Islam and Muslims of the Ural Federal
District: Risks and Threat Creating Factors (Analytical Report), RISI,
Yekaterinburg, 2014
(excerpts)
1
Translation
Excerpts
Islam and Muslims of the Ural Federal District: Risks and Threat Forming Factors (analytical
report) / D. Popov, A. Starostin. - Ekaterinburg 2014.- 88 pages.
[…]
Pages 62-63
In 2008, Mashrabjon Adkhamovich Amirov, a native of Uzbekistan, date of birth 1978, was
detained in Tyumen; he moved to the Western Siberia after the defeat of the Hizb ut-Tahrir cell in
Vladivostok. Amirov planned to take the Tyumen-Baku train to Azerbaijan, and from there to reach
the Afghan-Pakistani zone. The passport of a citizen of Kyrgyzstan, which he carried, turned out to
be fake, and Amirov was brought to administrative responsibility for his illegal stay on the territory
of Russia. This turned out to be sufficient to deport M.A. Amirov to Uzbekistan, where he was
sentenced to 12 years for participation in terrorist activity.
[…]
Annex 1188
Annex 1189
E. Nasritdinov, N. Esenamanova, Religious Security in the Kyrgyz
Republic, Bishkek, 2014
(excerpts)
1
Translation
Excerpts
E. Nasritdinov, N. Esenamanova, Religious security in the Kyrgyz Republic, Bishkek, 2014
Page 46
Chapter 5: Tablig Jamaat in Kyrgyzstan
[…]
Page 47
Although Dawat followers are not an officially registered organization; nevertheless, they have at
least one official representative office — a department of Dawat at the Kyrgyz Spiritual Directorate
of Muslims. This department supervises jamaats which undertake dawat for longer periods of time
— 40 days and 4 months, and solves other administrative issues. […]
Page 49
More radical topics, such as jihad or Sharia governance, are strictly prohibited. […]
Currently, we can surely say that it is Dawat followers who are the main barrier preventing
from the spread of ideas and practices of Salafism in Kyrgyzstan. […]
Page 50
Since Sunna (example of Profet Mohamed (sav)) is an important part of the Dawat practice, many
Dawat followers endeavor to follow Sunna in terms of their looks as well — they grow a beard and
dress in clothes with long flaps in Indian-Pakistani style or in Arab style. While other movements
do not differ too much in terms of their look from other people around, Dawat followers outstand
right away. Dawat followers travel a lot, and during their trips they stay at mosques, where they
sleep and eat on the floor, and where no possibility to wash and iron their clothes is available;
therefore, many of them look untidy. Oftentimes people negatively perceive their unusual
appearance and untidiness. […]
Page 51
Their marriages did not form on the basis of common religious values and interests; therefore, when
a husband, all of a sudden, becomes religious and starts attending Dawat, and calls his wife to
follow the Muslim canons as well, many wives take it morbidly. As a result, an interfamily conflict
arises… […]
Dawat followers find important the opinion, that they don't have any religious education, and that
they teach other people not having any knowledge themselves. […]
Pages 52-53
Kadyr Malikov considers Dawat as a kind of rehabilitation center for people with different
dependencies, such as alcohol and drugs. […]
[…]
Annex 1189
Annex 1190
E.N. Egorov, “Islamic Radicalism in the Central Asia: Hizb ut-Tahrir
and Islamic Movement of Uzbekistan”, Mid-Russian Bulletin of Social
Sciences, No. 3, 2014
(excerpts)
Translation
Excerpts
E.N. Egorov, “Islamic Radicalism in the Central Asia: Hizb ut-Tahrir and Islamic Movement of
Uzbekistan”, Mid-Russian Bulletin of Social Sciences, No. 3, 2014
Page 190
In order to mobilize resources, ideologists of Hizb ut-Tahrir not only offer the idea of ideal state, but
they also try to offer people a basis for collective actions against ruling governments. The movement
ideologists are clued up about people's psychology quite well. Extremists publish their pamphlets in
Russian and national languages. Simple but not primitive language is used in the books published. All
statements are accompanied by references to Quran. The logic of pamphlets is such that authors
identify the reasons of all problems of the people and suggest that these are resolved through joining
Hizb ut-Takhrir. […]
Annex 1190
Annex 1191
A.B. Yunusova, “Religions and Religious Research in Bashkiria”,
Materials of the III International Scientific and Practical Conference
“Current trends in Fundamental and Applied Research”, North
Charleston, USA, 2014
Yunusova A.B.
Doctor of History, professor, Ethnological Research Institute named after R.G.Kuzeev,
Ufa Scientific Centre, the Russian Academy of Sciences. [email protected]
RELIGIONS AND RELIGIOUS RESEARCH IN BASHKIRIA
(BASED ON THE MATERIALS OF ETHNOLOGICAL
RESEARCH INSTITUTE NAMED AFTER R.G.KUZEEV,
UFA SCIENTIFIC CENTRE, RAS (2009–2013))
The article examines religious researcher in the the Ethnological Research Institute named after
R.G.Kuzeevof Russian Academy of Science/ They deal with the experience of cooperation
between state authorities and religious associations in Bashkortostan in the context of the current
cooperative model of church-state relations formed in the post-Soviet history.
Key words: Religions, Researcher, Russia, Bashkortostan, Christianity, Protestant, Muslem,
National Security, Migrants, Tolerance.
As to its ethno- religious composition Bashkiria is the most manifold region
of Russia, the reality of which for many centuries has been ethnic and religious
diversity. The representatives of over 130 ethnic communities of the republic
profess Islam, Christianity of various trends, Judaism and other religions, including
reviving Finno-Ugric ethnic beliefs. Religious diversity of Bashkortostan
finds its reflection in the structure and the number of religious organisations.
According to Council for state-interfaith relations under the President of
RB auspices data, by the beginning of 2014, Muslim and Orthodox communities
make up 87% of the overall number of religious organisations: about 68% are
Muslim and 19% are Orthodox ones; about 12% are Protestant communities.
There are 1132 Muslim religious organisations functioning in Bashkiria; the
Bashkortostan archdiocese of Moscow patriarchy of Russian Orthodox church
includes 314 parishes; Christianity embraces 10 Old Believers communities, 22
Evangelic Christian Baptist, 2 Catholic, 7 Lutheran, 47 Christian of Evangelic
Faith «Great Commissions», 33 Christian of Evangelic Faith of Pentecostals , 17
– 7th day Adventists communities, 13 New Apostolic churches, 4 Mormon
churches, 27 Witnesses of Jehovah communities. The Central Jewish community
of Bashkortostan Republic comprises 4 parishes, Buddhism is represented by
proselyte Buddhists, the adherents of Gelugpa school, Vajrayana division,
Dharma centre «Tushita» is functioning here. Unification church (1), Armenian
Apostolic church (2) and also a number of other sporadic groups of other faiths
(over 15) are functioning on the territory of the republic as well. Interreligious
relations between Christianity and Islam have been characterised by stable equilibrium
since the mid- XIXth century, and also the absence of conflicts both on
the «state/believers» and «conventional/unconventional» levels.
Religious diversity is the subject of scientific research, carried out by Ethnological
Research Institute named after R.G.Kuzeev of Ufa Scientific Centre,
Russian Academy of Sciences. Here the religious research school was formed by
A.B. Yunusova [100; …130], which elaborates the topical issues of interfaith
relations, policy in the sphere of freedom of conscience, religious extremism.
Annex 1191
1
Within the framework of the general theme of the Religious Studies department
of the IER USC RAS «Faith diversity of the society and the religious factor in
the context of Russia 's National Security Strategy: the case of the Ural-Volga
region» the following themes are under research: «State-religious relations»,
«Protestantism in the Urals», « Islam and Muslims of the South Urals», «Institute
of pilgrimage in Islam», «Ethnic beliefs and paganism among the peoples of
Bashkortostan», «Integration of religious and secular education», «Institute of
chaplains in the Russian army». The Laboratory for monitoring the spread of
extremism in ethno-religious communities of the Southern Urals carries out expert
studies at the request of government agencies.
Research on the theme has shown that the principles and objectives declared
in the National Security Strategy of Russia are being realized quite successfully
in modern Bashkortostan. The republic has developed the appropriate legal
framework, established organizational and legal structures implementing the interaction
of the state and religious associations. The signing of 17 March 2009
five-sided Agreement on cooperation and collaboration by Ministry of Domestic
Affairs of the Republic of Bashkortostan and the spiritual leaders of the major
faiths promoted strengthening of public and social stability, harmonization of
interethnic and interfaith relations in the republic.
Pluralism has become an important feature of a modern religious situation in
the Republic of Bashkortostan. Studies prove a high degree of interethnic and
interfaith tolerance and stability in the republic. The general trends of development
of the current religious situation in the Ural-Volga region were defined:
religious organizations and associations freely, without control by the public authorities,
exercise their functions in the environment and society, freely propagate
their faiths, there is a constant competition of religious organizations and
associations in the fight for their impact on the population and increasing their
parishioners; actually the reserve for rapid future growth of religiosity in the
Ural-Volga region, which was on the rise in the early and mid 90s of the XXth
century is exhausted; the rates of growth of religious communities of most denominations,
except Protestant (Pentecostals, etc.) stabilized.
The studies of the religious situation in regional aspect proved that in Russia,
including the Southern Urals , the formation of a multifaith community is going
on. A revival of traditional faiths is observed, occurring against the backdrop
of the emergence and growth of new religious groups in Russia [4 , 46, 73 ,
97 , 101 , 112 , 113]. The development of religious sphere, on the one hand, is
accompanied by the restoration of traditional religious identities, on the other,
by their change. It was found out that the religious composition of multicultural
Russia, especially of the South Urals, is comparable to the composition of India
and the U.S. , which are also the largest multicultural states. Sectarian Christians
make up the core of the various trends in the United States (about 75 % of the
population ) and Russia ( 80%), Hindus in India ( 80%). Religious minorities are
represented at least by 30 sectors, among which Islam dominates: about 7 % in
the U.S., 13 % in India, 15% in Russia ( official and unofficial data) . Ethnic
structure of Muslims in Russia, the U.S. and India varies in composition and
origin. In the U.S., Muslims are represented by immigrants from Africa, the
Annex 1191
2
Middle East, Southeast Asia. In Russia the prevailing majority of Muslims are
indigenous population, a small part are migrants from Central Asia. When comparing
the dynamics of adaptation, integration and transformation of identity of
Muslim migrants in the United States, India and Russia, it was established:
American civil ethnic identity displaces the original ethnic one during the transition
from the third to the fourth generation of migrants (Turko- Tatars in Los
Angeles, San Francisco), in India and Russia ethnic identity of Muslims is not
only preserved in 7-8th generations, but it also adapts Islam, asserting its ethnic
peculiarities in religious ritual practice. In the works of R.M. Mukhametzyanova
- Duggal [23; ... 56] there were identified characteristics and general tendencies
in development of ethno-religious processes and ethno-cultural identity in multireligious
societies of Russia, the USA, India. It was proved that there are general
tendencies of development the public religious policy on the example of Russia
and India: secular and post-secular stages are distinguished.
The secular stage is characterized by excluding religion from the political
process; the post-secular stage by the departure from the policy of secularism
and increasing the influence of the religious factor in political processes, deliniating
the state preferences in relation to the "traditional" faiths. The scientific
concept of optimization the existing models of public religious policy in secular
multi-religious countries (including Russia and India) was developed; it is aimed
at establishing the relations betweem the state and religious organizations on an
equal footing and the rejection of preferences for major faiths . In the Ph.D. thesis
by L.R. Sadykova «Conservation and transformation of ethnic and cultural
identity in emigration: the case of " Turko-Tatar " diaspora in the U.S.» [70] the
study showed that in emigration ethnocultural identity is not becoming obsolete,
but acquires new configurations, preserving in its structure all previous historical
forms. In the Ph.D. thesis by Z.R. Khabibullina «Muslim clergy of Bashkortostan
at the turn of the XX-XXI-th centuries» and other papers by this author
[78, … 95 ] is maintained that the current state of the Muslim clergy in Bashkortostan
in general is marked by the gradual increase of its cultural, social and political
role due to the importance of social functions, their demand for in today's
society. The main problem of the formation of the staff of the clergy is unfinished
processes of institutionalization of Islamic education. The social portrait of
contemporary Muslim clergy of Bashkiria was developed; it was found out, that
the Muslim elite in the region is at a formative stage, and there is no unity of
opinions about the process of its formation on many key issues. The most thoroughly
investigated are Muslim clergy and Hajjes – the pilgrims performing
Hajj – as groups of Muslim elite. Institutes of pilgrimage in Islam have been investigated.
It was found out that Hajj plays an important role in constructing and
maintaining cultural and religious boundaries. This is evidenced by the fact that
modern Hajj is organized pilgrimage during which the coexistence of secular
and sacred in a single space is traced, in addition to performing the required rituals
Muslims have the opportunity to acquire knowledge of Muslim culture and
achieve various goals. The faithful become spiritually familiar with the traditions
of Islam in other Muslim countries. The current state of pilgrimage prac-
Annex 1191
3
tices demonstrates the growing popular interest in Islam, the revival of old and
the formation of new Muslim traditions.
Introducing new documents of the Orenburg and Ufa archives [101, 112,
113] for scientific disposal by A.B.Yunusova allowed to reconstruct on a documentary
basis the development of public-Islamic relations in Russia, the role
and place of Islam in the consolidation of the Bashkir ethnic group. It was discovered
that international and domestic factors shared equal proportions in the
establishing of religious tolerance policy in Russia and its further development
until the proclamation of the freedom of conscience by the Provisional Government
in 1917 and in modern Russia, also the formation of new policy concerning
Islam in the XVIII-th century and changing to a policy of integration of
Muslims in Russian state.
Expansion of Russian border, admission of adherents of Islam into Russian
statehood , powerful uprisings of peoples of the Volga and the Urals, and their
participation in the Pugachev rebellion, the task of preventing the foreign policy
orientation of Russian Muslims (Volga Tatars, highlanders of the Northern
Caucasus) towards Turkey, wars with Turkey and Iran – all that demanded the
revision of the state-Islamic relations. A major role was played by the decree of
Empress Catherine II on the establishment of Ufa Mohammedan Spiritual Assembly,
called «Orenburg Mohammedan Law Spiritual Assembly» (OMSA). It
was a move that really helped ease tensions in interfaith relations. Orenburg
Spiritual Assembly was not only a centre of Russian Islam, but also a generator
of further development of state-Islamic relations, the future modernization of Islam,
the organization of social life of Muslims in accordance with the legislation
of the Russian Empire. A statute was developed that one of the factors in the
development of public- Islamic relations is an intrinsic quality of Islam - its prostate
character.
R.R. Sharipov worked out prosopografic database «Shakird» on Russian Islamic
University (RIU, Ufa) materials [99] and studied the body of the students
of Ufa college named after Maryam Sultanova [21]. In Ufa Muslim schools
along with training of imams, there was established a system of retraining and
professional development of teachers and all the worshipers of Islam. Substantial
changes were introduced into the curriculum to better adapt graduates to the
changes taking place, time requirements and social conditions. Graduates of these
schools work in the communities and mosques not only in Bashkortostan, but
in other regions: Tatarstan, Chuvashia, Samara, Penza, Astrakhan, Chelyabinsk,
Sverdlovsk regions, the Urals, Siberia, the Caucasus, as well as the CIS countries.
They are the face of the Muslim elite and Muslim clergy.
As a result of a comprehensive study of Protestantism by A.N. Klyashev [4
... 19] it was stated that the Protestant religious groups are subject to transformation
processes, expressed in the growing number of communities using the
Turkic languages (Tatar and Bashkir) and Turkic religious literature in the
course of religious practices. More than 30 % of the members of later Protestant
and Pentecostal religious associations (Baptists and partly Pentecostals) are representatives
of the Bashkir and Tatar ethnic groups. Objective and subjective
factors of spreading Protestantism in the Republic of Bashkortostan are defined,
Annex 1191
4
5
the first ones include the change in government policy from rigid state control
to cooperation and, in the future, reorientation of the federal religion-oriented
policy towards ensuring the implementation of believers' rights in accordance
with the new legislation; the loss by a part of the representatives of Turkic and
East Slavic peoples (Bashkirs, Tatars and Russians) of ethno-religious traditions
as a result of atheism policy in the Soviet period and the process of ethnic integration;
the overall high level of education of the population of the RB; openness
to new philosophical systems due to the loss of etno-religious regional traditions
and high level of education; the problem of loneliness related to demassification
and individualization, accompanying the processes of entering a number
of countries into the post-industrial phase of development. The subjective
factors include: respondents dissatisfaction with the answers to existential questions
that are offered by official religion (in this case, Orthodoxy and Islam) and
modern society; dissatisfaction with the forms of the religious practices of traditional
religions; existential quest of respondents, a high level of education of
members of later evangelical Christian religious associations, corresponding to
intellectualism of Protestantism and late Evangelical Christianity associations;
active respondents’ stance, which found expression in participating in various
kinds of internal church and non-church religious activities (evangelistic, educational,
social, charitable).
Contemporary spiritual life of Turkic and Finno-Ugric peoples of Bashkortostan,
according to research of Sadikova R.R. [66, 67], Torokova E.S. [71]
Tuzbekov A.I. [75] Yunusova A.B. [106, 120, 112, 113], is characterized by the
revival of the ancient pre-Islamic religious practices of the Bashkirs and the revival
of ethnic (pagan) beliefs of the Finno-Ugric peoples, along with the process
of mutual influence of the various elements of the religious culture of the
peoples living in the republic. In the south-eastern regions of Bashkortostan collective
ritual prayers with the aim of calling the rain, mass pilgrimage to the holy
places – the graves of "saints", ishans, Sufis, sacralization of natural objects
associated with the names of "saints" are practiced. A traditional system of religious
beliefs and rites of Trans-Kama Udmurts was reconstructed. Previously
unknown archival documents (field materials of Finnish ethnologists of late
XIX - early XX centuries) were introduced into scientific practice. It was established
that during the Soviet period due to antireligious political attitudes Trans-
Kama Udmurt religion was in a depressed state. The number of public sacrifice
was reduced, in many places they were stopped to be made. At the same time
family rituals continued active functioning. Currently, due to changes in the socio-
political situation in Russia, an active process of revival of the traditional
ethnic religion among over-Kama Udmurts is underway. Within ethnographic
monitoring in areas densely populated by Finno-Ugric peoples there was fixed a
combination of pagan worship practices and rituals of Mari and Udmurts with
Russian calendar holidays (Mishkinsky, Buraevsky, Tatyshlinsky, Neftekamsky
regions of the Republic of Bashkortostan).
Within the framework of the research by A.B.Yunusova [109; 110; 128] and
Т.М.Nadyrshin [57; 58; 59] of the process of integration the religious and secular
education, surveys of teachers and parents of elementary school classes of
Annex 1191
6
Ufa were conducted. Revealed attitude of parents to the Comprehensive training
course «The Basics of religious culture and secular ethics» confirms the data of
the republican Ministry of Education that in the Republic of Bashkortostan the
course «Fundamentals of secular ethics» was chosen by 73.5% of parents,
«Fundamentals of the world’s religious cultures» by 21,7% of parents, 4,2%
chose «The Basics of Islamic culture», and less than 1% of parents chose «Fundamentals
of Orthodox culture». These data corresponds to the situation all
over the country. Parental choice is indicative of their practicality, high level of
tolerance of citizens realizing that modern school environment is multicultural; it
reflects ethnic and religious processes, developing in modern society as a whole,
which requires appropriate multicultural preparation of students for their adaptation
to dynamically changing ethnic and religious composition of the population of
Russia.
The ongoing monitoring of the spread of extremism in ethnoreligious communities
of the Southern Urals shows that from 2004 to 2013 the number of extremist
crimes in Russia increased from 130 to 696, i.e. 5 times. In the Volga
Federal District, half of extremist crimes happen in Bashkortostan, Tatarstan
and the Nizhny Novgorod regions, a large part of them are associated with religious
extremism. Disseminated ideology and organizational forms of extremism
can be divided into three groups: 1) religious-political parties, terrorist organizations
expressing and practicing political concepts and programmes with Islamic
rhetoric; 2) groups of people united by ideology of fundamentalism, Jamaats expressing
and practicing fundamentalist beliefs, justifications to a return to the
basics of faith, return paths; 3) mystical and occult sects expressing and practicing
obscurantism, occultism, pseudo-religious practices, clairvoyance and healing.
There were developed signs of extremism recommended for early detection
of extremist tendencies among believers: ignorance of the actual nature of religion
and its history, categorical judgments and rejection of a different opinion,
enforcing sham religious practices, excessive prohibitions, religious intolerance,
mistrust and distrust towards coreligionists, charging coreligionists of violating
religious canons, hostility to the state and public institutions, utopian projects.
Long-term research of the activities of the international terrorist organization
«Hizb ut-Tahrir al-Islami» (ITO HTI) suggests that the composition of cells of
the ITO HTI has significantly changed by 2013. Members of the organization
are mainly young people aged 18 to 30 years of varying ethnicity; ethnic Muslims
share fell to 50%, the share of Russian and Ukrainians increased to 40%, as
part of Moscow ITO HTI cells appeared representatives of the Caucasian peoples.
Among the members of the ITO HTI dominate people with higher education,
professionals, doctors, employees of the banking sector. Among the younger
members of the ITO HTI are mostly children of wealthy parents. Whole families
enter the ITO HTI cells, active members of the ITO HTI are women. In
2013, in Bashkiria to criminal liability under art. 282. ch. 2 were attracted 30
members of HTI, the eldest of whom was 40 years old (1 pers.), the youngest
– 22 (4 pers.), The average age is 27 years. It was noted that well-known among
HTI persons, who have served time or avoided punishment, have stepped up
their activities in Ukraine – V.Ryadinsky, M.Sharipov have organized an inter-
Annex 1191
7
national HTI conference held in autumn 2013 in Ukraine. As part of extremism
in the Republic of Bashkortostan in 2013 there were marked attempts of Nazi
propaganda, spreading the ideology of an organization called «Asgardskaya
Slavic community of Old Russian Ynglings Orthodox Old Believers Church
(Asgardskaya Ves, Belovodye)», whose activities were prohibited by a decision
of the Omsk City Court 2004 and the Supreme Court in 2009. In the ideological
directives of the organization there are elements of Nazi propaganda and Nazi
symbols. A book by this organization called "Slavic-Aryan Vedas. Inglism», released
in 2012, which also contains graphics, similar to the Nazi symbols was on
sale in the stores of the republic. The activities of the sect "Horde" were detected
in Ufa, then Sibai and the village of Baishevo, Baimak district of the RB. It
was found out that a young woman with secondary special education brand created
in June 2013 in a private house in Ufa a religious association "Horde", the
activities of which, in particular, included rituals of kamchevaniye (beating by a
whip), calling the holy spirits of ancestors, fumigation by dry plants. Victims of
the activities of this association are eight residents of Ufa and a family in
Baimak district. The religious movement «Horde», also referred to as "The Way
of the Ancestors" or «Ata Joly» is officially banned in Kazakhstan (2009) and
Bashkortostan (2012) as undermining the security of the state by means of
bringing harm to human health. Experts trace the illegal use of psychotechnologies
in the actions of the leaders of the organization aimed at changing minds,
which can affect mental and physical health.
It is noted that notwithstanding the increasing of extremism, the mass media
is dominated by neutral publications on the activities of extremist organizations;
there are no analytical materials. The staff of the department has prepared more
than 20 expert reports and analytical information about the spread of extremist
ideology and activities of extremist organizations [1, 2, 3, 102, 105, 118, 119].
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Annex 1191
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protestantov na territorii Bashkortostana // Materialy Vserossijskoy nauchnoprakticheskoy
konferencii «Rossiya i ee regiony: v poiske grazhdanskogo edinstva
i mezhnacional'nogo soglasiya» (Ufa, 10 noyabrya 2011 g.). Ufa, 2011.
16. Klyashev A.N. Transformaciya konfessional'noy identichnosti v polijetnichnyh
regionah Rossijskoy Federacii na primere neoprotestantov Bashkorto-
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stana [Tekst] / A.N. Klyashev // IX Kongress jetnografov i antropologov Rossii:
tezisy dokladov. Petrozavodsk, 4-8 ijulya 2011 g. / Redkol.: V.A. Tishkov i dr. –
Petrozavodsk: Karel'skij nauchnyj centr RAN, 2011. S. 302.
17. Klyashev A.N. Vybor roditelyami uchashhihsya 3-4 klassov predmetov
ORKSJe (po dannym oprosa chlenov protestantskih obshhin) // Zadachi
podgotovki specialistov so znaniyami osnov religioznoy kul'tury i specializacii
musul'manskih medrese. Sbornik materialov Internet-seminara, Ufa, 21 noyabrya
2013 g./ Otv. red. A.B. Yunusova. Ufa, 2013. S. 10-16.
18. Klyashev A.N. Protestantizm v Respublike Bashkortostan: funkcionirovanie
v polijetnichnom regione // Protestantizm v Orenburgskom krae: istoriya i
sovremennost'. Materialy Mezhdunarodnoy i Vserossijskoy nauchno-prakticheskih
konferencij. Orenburg, 2013. S. 368-389.
19. Klyashev A.N. Protestantskie formirovaniya Ufy v jetni-cheskom
kontekste // Tezisy dokladov na H Kongresse jetnografov i antropologov. Moskva,
2013. S. 407.
20. Malahov I.Z. Arabografichnye dokumenty kak vazhnejshij istochnik
dlya izucheniya musul'manskoy ummy Rossii // Islam i gosudarstvo v Rossii:
Sbornik materialov Mezhdunarodnoy nauchno-prakticheskoy konferencii,
posvyashhennoy 225-letiju Central'nogo duhovnogo upravleniya musul'man Rossii
– Orenburgskogo magometan-skogo duhovnogo sobraniya. Ufa, 22 oktyabrya
2013 g. / pod red. A.B.Yunusovoy. – Ufa: GUP Ufimskij poligrafkombinat, 2013.
S. 121–127.
21. Malahov I.Z. Problemy adaptacii obuchajushhih programm
musul'manskih medrese k zadacham integracii religioznogo i svetskogo obrazovaniya
// Zadachi podgotovki specialistov so znaniyami osnov religioznoy
kul'tury i specializacii musul'manskih medrese. Sbornik materialov Internetseminara,
Ufa, 21 noyabrya 2013 g./ Otv. red. A.B. Yunusova – Ufa, 2013. S. 8–9.
22. Malahov I.Z. Gorodskoy prihod kak samoupravlyaemaya edinica // H
Kongress jetnografov i antropologov Rossii: tezisy dokladov. Moskva, 2–5 ijulya
2013 g. / Otv. red. M.Ju. Martynova. M.: IJeA RAN, 2013. S. 287.
23. Muhametzyanova-Duggal R.M. Vektory religioznoy politiki v jepohu
globalizacii // Etnos. Obshhestvo. Civilizaciya: II Kuzeevskie chteniya: Materialy
Mezhdunarodnoy nauchno-prakticheskoy konferencii, posvyashhennoy 80-letiju
R.G. Kuzeeva / Pod red. A.B. Yunusovoy. Ufa: IJeI UNC RAN, 2009. S. 355–
357.
24. Muhametzyanova-Duggal R.M. Vstupitel'naya stat'ya. Bibliograficheskij
ukazatel' A.B. Yunusovoy. Ufa, 2011. S. 3–5.
25. Muhametzyanova-Duggal R.M. Gosudarstvennaya politika v sfere
svobody sovesti v Rossii i Indii: sravnitel'nyj analiz // Bjulleten' obshhestva vostokovedov.
Vyp. 20: Tezisy VIII S#ezda rossijskih vostokovedov: Kazan', 25-28
sentyabrya 2012. M.: Yazyki slavyanskoy kul'tury, 2012. S.152–154.
26. Muhametzyanova-Duggal R.M. Gosudarstvenno-konfessional'nye
otnosheniya v sovremennom Bashkortostane: sostoyanie, perspektivy, puti
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sovershenstvovaniya // Tradicii i novacii v sfere jet-nokonfessional'nyh vzaimodejstvij.
Materialy Vserossijskoy nauchno-prakticheskoy konferencii. Kazan',
13–14 oktyabrya 2011 g. / Seriya «Kul'tura, religiya i obshhestvo». Vyp. 21. Pod
obshh. red. R.A. Nabieva. Kazan': Institut istorii im. Sh. Mardzhani AN RT, 2012.
S. 275–278.
27. Muhametzyanova-Duggal R.M. Gosudarstvennye instituty zashhity
prav men'shinstv v Indii // Vestnik VJeGU. 2011. № 2 (52). S. 122–129.
28. Muhametzyanova-Duggal R.M. Gosudarstvennye instituty, realizujushhie
politiku v sfere svobody sovesti v Rossii i Indii i perspektivy nauchnoissledovatel'skogo
sotrudnichestva po dannoy probleme // Tezisy VII S#ezda rossijskih
vostokovedov: (Zvenigorod, 13-16 sentyabrya 2010 g.). Moskva: Kljuch. S.
2010. S. 173–177.
29. Muhametzyanova-Duggal R.M. Gosudarstvennye instituty, realizujushhie
politiku v sfere svobody sovesti v Rossii i Indii // Bjulleten' Obshhestva
vostokovedov. Vyp. 18: K VIII s#ezdu rossijskih vostokovedov: Trudy. M.:
Rukopisnye pamyatniki Drevnej Rusi, 2012. S. 165–173.
30. Muhametzyanova-Duggal R.M. Gosudarstvo i islam: regulirovanie
hadzha v Respublike Bashkortostan (Rossiya) i shtate Uttar-pradesh (Indiya) //
Etnosy i kul'tury Uralo-Povolzh’ya: istoriya i sovremennost': materialy IV Vserossijskoy
nauchno-prakticheskoy konferencii molodyh uchenyh. Ufa: IJeI UNC
RAN, 2010. S. 137–141.
31. Muhametzyanova-Duggal R.M. Indijskie zametki R.G. Kuzeeva //
Materialy H Mezhregional'noy nauchno-prakticheskoy konferencii «Arheografiya
Juzhnogo Urala», posvyashhennoy 65-letiju Velikoy Pobedy, 10-letiju BRO ROIA,
pamyati Predsedatelya Juzhnoural'skogo otdeleniya Arheograficheskoy komissii
RAN chl.-korr. RAN Railya Gumerovicha Kuzeeva. Ufa, 2010. S. 135–139.
32. Muhametzyanova-Duggal R.M. Indiya segodnya: gosudarstvo i
blagosostoyanie men'shinstv // Problemy vostokovedeniya. 2009. № 4. S. 47–53.
33. Muhametzyanova-Duggal R.M. Institucional'nye osnovy gosudarstvennoy
politiki v sfere svobody sovesti v Rossii i Indii // Pervyj s#ezd molodyh
vostokovedov Rossii i SNG. Zvenigorod, 3–5 oktyabrya 2012 g. M., 2012. S. 80–
81.
34. Muhametzyanova-Duggal R.M. Konfessional'nye men'shinstva Indii:
problema statusa v proshlom i nastoyashhem // II Vserossijskaya (s mezhdunarodnym
uchastiem) nauchno-prakticheskaya konferenciya «Mirovoe kul'turnoyazykovoe
i politicheskoe prostranstvo: vzglyad che-rez stoletiya». RGSU, Moskva,
1 ijunya 2010 g. M., 2010. S. 193–199.
35. Muhametzyanova-Duggal R.M. Model' gosudarstvennoy politiki v
sovremennoy Rossii // Vestnik Moskovskogo gosudarstvennogo oblastnogo universiteta.
Seriya «Istoriya i politicheskie nauki». 2011. № 2. S. 220–225.
36. Muhametzyanova-Duggal R.M. O realizacii principov svobody sovesti
i veroispovedaniya v politike federal'nyh i regional'nyh organov vlasti Rossii // Innovacii
i naukoemkie tehnologii v obrazovanii i jekonomike. Sbornik materialov
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VI Vserossijskoy nauchno-metodicheskoy konferencii (s mezhdunarodnym uchastiem)
14–15 aprelya 2010 g. Ch.II./ otvet. red. R.G. Abdeev. – Ufa: RIC BashGU,
2010. – S. 250-255.
37. Muhametzyanova-Duggal R.M. Obshhestvenno-pravovoe i soci-al'nojekonomicheskoe
polozhenie musul'manskogo men'shinstva v Indii // 1-j Kazanskij
mezhdunarodnyj nauchnyj forum «Islam v mul'tikul'turnom mire» 1-3 noyabrya
2011 g. (g. Kazan', Respublika Tatarstan). M. – Kazan': Izd-vo Kazanskogo universiteta
2012. S. 83–95.
38. Muhametzyanova-Duggal R.M. Ob#ekty pokloneniya musul'man v
Bashkortostane (Rossiya) i Radzhasthane (Indiya) // Islamskaya civiliza-ciya v
Volgo-Ural'skom regione: Sbornik materialov IV Mezhdunarodnogo simpoziuma.
Ufa: RIC BashGU, 2010. S. 258–260.
39. Muhametzyanova-Duggal R.M. Politika «pozitivnoy diskriminacii» v
Indii kak sredstvo konsolidacii mnogonacional'nogo i mnogokonfessional'nogo obshhestva
// // Rossiya i ee regiony: v poiske grazhdanskogo edinstva i mezhnacional'nogo
soglasiya/ M-ly Vseros.nauch.-prakt.konf. (Ufa, 10 noyabrya 2011 g.). Ufa,
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40. Muhametzyanova-Duggal R.M. Politika v sfere svobody soves-ti v
Bashkortostane na sovremennom jetape // Ural-Altaj: cherez veka v budushhee:
Materialy IV Vserossijskoy nauchnoy konferencii, posvyashhennoy III Vsemirnomu
kurultaju bashkir. Ufa, 2010. S. 179–182.
41. Muhametzyanova-Duggal R.M. Politika pozitivnoy diskrimi-nacii v
sfere obrazovaniya v Indii // Integraciya religioznogo i svetskogo obrazovaniya:
opyt Respubliki Bash-kortostan. Sbornik materialov Kruglogo stola, Ufa, 31 oktyabrya
2012 g. / Otvet. red. A. B. Yunusova. Ufa: IJeI UNC RAN, 2012. S. 21–30
42. Muhametzyanova-Duggal R.M. Politika pozitivnoy diskrimi-nacii i
religioznye men'shinstva v Indii // Vestnik VJeGU. 2010. № 6 (50). S. 114–120.
43. Muhametzyanova-Duggal R.M. Politiko-pravovoe i social'noe
polozhenie zhenshhin v sovremennoy Indii // Tezisy III-j Mezhdunarodnoy nauchnoy
konferencii RAIZhI «Zhenskaya istoriya i sovremennye gendernye roli: pereosmyslivaya
proshloe, zadumyvayas' o budushhem» (g.Cherepovec, sentyabr' 2010
g.). Moskva, 2010. T. 1. S. 378–393.
44. Muhametzyanova-Duggal R.M. Polozhenie musul'manskogo
men'shinstva v Indii // Innovacionnye resursy musul'manskogo obrazovaniya i
kul'tury: Vtorye Fahretdinovskie chteniya. Sbornik materialov Vserossijskoy
nauchno-prakticheskoy konferencii / pod red. R.M. Asadullina. Moskva-
N.Novgorod: ID «Medina», 2011. S. 90–95.
45. Muhametzyanova-Duggal R.M. Process formirovaniya novoy sistemy
otnoshenij mezhdu gosudarstvom i religioznymi ob#edineniyami v Respublike
Bashkortostan // Vestnik Permskogo universiteta. Seriya politologiya. 2010. № 3.
S. 49–59.
46. Muhametzyanova-Duggal R.M. Religioznaya mozaika Indii // Bashkortostan
– Indiya: istoriya i sovremennost'. Ufa: AN RB, Gilem, 2010. S. 60–77.
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47. Muhametzyanova-Duggal R.M. Religioznyj nacionalizm v politicheskoy
praktike sovremennoy Indii // Nacionalizm i nacional'no-gosudarstvennoe
ustroystvo Rossii: istoriya i sovremennaya praktika. Sbornik materialov nauchnoprakticheskoy
konferencii, posvyashhennoy 80-letiju so dnya rozhdeniya B. H.
Juldashbaeva / pod red. A.B.Yunusovoy. Ufa, 2011. S. 187–192.
48. Muhametzyanova-Duggal R.M. Rossijskij i indijskij opyt organizacii
hadzha // Bashkortostan-Indiya: istoriya i sovremennost'. Ufa: AN RB, Gilem,
2010. S. 77–87.
49. Muhametzyanova-Duggal R.M. Rossiya i Indiya: osobennosti i osnovnye
jetapy gosudarstvennoy politiki v sfere svobody sovesti // Etnos. Obshhestvo.
Civilizaciya: Tret'i Kuzeevskie chteniya. Materialy Mezhdunarodnoy
nauchnoy konferencii. Ufa, 28 sentyabrya. Ufa: GUP RB Ufimskij poligrafkombinat,
2012. S. 194–196.
50. Muhametzyanova-Duggal R.M. Sekulyarizm v Rossii i Indii: teoreticheskij
i prakticheskij aspekty // Materialy V Vserossijskoy nauchnoprakticheskoy
konferencii molodyh uchenyh «Etnosy i kul'tury Uralo-Povolzh’ya:
istoriya i sovremennost'» (Ufa, 20 oktyabrya 2011 g.). Ufa, 2011. S. 127–133.
51. Muhametzyanova-Duggal R.M. Stanovlenie novoy sistemy gosudarstvenno-
konfessional'nyh otnoshenij v Bashkortostane // Vatandash. 2001. № 7. S.
199–206.
52. Muhametzyanova-Duggal R.M. Formirovanie novoy modeli gosudarstvennoy
politiki v sfere svobody sovesti v sovremennoy Rossii i ee realizaciya
na regional'nom urovne (na primere Respubliki Bashkortostan). Ufa, Gilem.
2010;
53. Muhametzyanova-Duggal R.M. Etapy i osobennosti realizacii gosudarstvennoy
politiki v sfere svobody sovesti v Rossii i Indii (sravnitel'nopolitologicheskij
analiz). Avtoreferat dis…dokt. polit. nauk. Ufa, 2012.
54. Muhametzyanova-Duggal R.M., Klyashev A.N. Religioznye men'-
shinstvaRossii: teoretiko-pravovoy i social'nyj aspekty / A.N. Klyashev // «Vestnik
Bashkirskogo universiteta». Ufa, 2010. № 3. S. 776–781.
55. Muhametzyanova-Duggal R.M., Habibullina Z. R. Rossiya i Indiya:
gosudarstvennoe regulirovanie hadzha // Aziya i Afrika segodnya. 2011. № 1. S.
53–56.
56. Muhametzyanova-Duggal R.M. Religioznaya mozaika v sovremennoy
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statej i materialov Mezhdunarodnoy nauchnoy konferencii. Nauch. red. N.I. Leonov;
sost.-red. A.E. Zagrebin, A.V. Ishmuratov, R.V. Kirillova; otv. red. D.I. Cherashnyaya.
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materialov Mezhdunarodnoy nauchno-prakticheskoy konferencii, posvyashhennoy
225-letiju Central'nogo duhovnogo upravleniya musul'man Rossii – Oren-
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burgskogo magometanskogo duhovnogo sobraniya. Ufa, 22 oktyabrya 2013 g. /
pod red. A.B.Yunusovoy. Ufa, 2013. S. 160–161;
58. Nadyrshin T.M. Osnovy religioznyh kul'tur i svetskoy jetiki v gorodskoy
shkole (po materialam g. Ufy) // X Kongress jetnografov i antropologov
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M.: IJeA RAN, 2013. S. 287
59. Nadyrshin T.M. Problemy integracii svetskogo i religioz-nogo obrazovaniya
v kontekste prepodavaniya ORKSJe» // Zadachi podgotovki specialistov
so znaniyami osnov religioznoy kul'tury i specializacii musul'manskih medrese.
Sbornik materialov Internet-seminara, Ufa, 21 noyabrya 2013 g./ Otv. red. A.B.
Yunusova. Ufa, 2013. S. 17–27;
60. Predmety religioznyh kul'tov narodov Juzhnogo Urala v muzee arheologii
i jetnografii IJeI UNC RAN. Katalog. Ch. 1. Hristianstvo / sost.
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61. Sadikov R.R. Musul'mane i yazychniki: processy mezhkonfessional'nyh
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62. Sadikov R.R. Ob odnom jepizode nauchnoy deyatel'nosti svyashhennika
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63. Sadikov R.R. Predstavleniya o dushe, smerti i zagrobnom mire // Authenticgeography.
Zakamskie udmurty. Vyp. 3. Izhevsk, 2011. S. 68-73.
64. Sadikov R.R. Processy mezhkonfessional'nogo vzaimodejst-viya v jetnicheski
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65. Sadikov R.R. Religioznye verovaniya i obryadnost' zakamskih udmurtov
(sohranenie i preemstvennost' tradicii). Avtoreferat ... diss. Dokt. ist. nauk.
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66. Sadikov R.R. Tradicionnye religioznye verovaniya i obryadnost'
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67. Sadikov R.R. Dusha, smert' i zagrobnyj mir po predstavleniyam
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68. Sadikov R.R. Udmurty-baptisty // IX Kongress jetnografov i antropologov
Rossii. Tezisy dokladov. Petrozavodsk, 2011.
69. Sadikov R.R., Hafiz K.H. Religioznye verovaniya i obryady udmurtov
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70. Sadykova L.R. Sohranenie i transformaciya jetnokul'turnoy identichnosti
v usloviyah jemigracii: na primere «tjurko-tatarskoy» diaspory SShA.
Avtoreferat diss. na soisk….kand. ist. nauk. Izhevsk, 2012.
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71. Torokova E.S. Musul'manskie atributy v ubranstve bashkirskogo doma
// Islamskaya civilizaciya v Volgo-Ural'skom regione: Sb. materialov IV
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72. Torokova E.S. Obryady perehoda v novyj dom u bashkir i hakasov //
Ural-Altaj: cherez veka v budushhee: Sb. materialov IV Vserossijskoy nauchnoy
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159–162.
73. Tuzbekov A. I. Religiya v strukture identichnosti jetnograficheskih
grupp bashkir Orenburgskoy, Chelyabinskoy i Kurganskoy oblastej // Jetnicheskie i
jetnopoliticheskie processy v sovremennom evroaziatskom prostranstve: Materialy
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74. Tuzbekov A. I. Duhovnoe nasledie Sh. Mardzhani v obrazova-tel'nom
processe religioznyh uchebnyh zavedenij (medrese) Orenburzh'ya // Integraciya
religioznogo i svetskogo obrazovaniya: opyt Respubliki Bash-kortostan. Sbornik
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(medrese) v obrazovatel'noy sisteme Orenburzh'ya (konca XIX- nachala XX vv.) //
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77. Tuzbekov A. I. Jetnokonfessional'naya situaciya v strukture mezhjetnicheskih
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80. Habibullina Z. R. Musul'manskoe duhovenstvo Bashkortostana na
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81. Habibullina Z. R. Musul'manskoe duhovenstvo Respubliki Bashkortostan:
social'nyj portret imama sel'skogo prihoda // Sel'skaya Rossiya: proshloe i
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nastoyashhee: materialy XIII Vserossijskoy nauchno-prakticheskoy konferencii
(Udmurtskaya respublika, d. Sep, 10–14 avgusta 2012 g.). Moskva: Jenciklopediya
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82. Habibullina Z. R. Musul'manskoe duhovenstvo Respubliki Bashkortostan:
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i SNG. Zvenigorod, 3–5 oktyabrya 2012 g. M., 2012. S. 101.
83. Habibullina Z. R. Obrazovatel'nyj uroven' musul'manskogo
duhovenstva Respubliki Bashkortostan // Innovacionnye resursy musul'manskogo
obrazovaniya i kul'tury: Vtorye Fahretdinovskie chteniya. Sbornik materialov Vserossijskoy
nauchno-prakticheskoy konferencii / pod red. R.M. Asadullina. Moskva-
N.Novgorod: ID «Medina», 2011. S. 141–143.
a. Habibullina Z. R. Organy upravleniya i duhovenstvo v islame: na
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84. Habibullina Z. R. Prosvetitel'skie tradicii islama v Uralo-Povolzh'e:
Pervye Fahretdinovskie chteniya. Vserossijskaya nauchno-prakticheskaya konferenciya,
posvyashhennaya 150-letiju so dnya rozhdeniya uchenogo-prosvetitelya i
muftiya Rizy Fahretdinova // Problemy vostokovedeniya. 2009. № 2. S. 157.
85. Habibullina Z. R. Sovremennoe musul'manskoe duhovenstvo kak
gruppa jelity (na materiale Respubliki Bashkortostan // VIII Kongress jetnografov i
antropologov Rossii: tezisy dokladov. Oren-burg, 2009. S. 126.
86. Habibullina Z. R. Social'no-pravovoe polozhenie musul'manskogo
duhovenstva Bashkortostana v nachale 21 v. // Materialy Vserossijskoy nauchnoprakticheskoy
konferencii «Rossiya i ee regiony: v poiske grazhdanskogo edinstva
i mezhnacional'nogo soglasiya» (Ufa, 10 noyabrya 2011 g.). Ufa, 2011.
87. Habibullina Z. R. Social'nyj portret musul'manskogo duhovenstva
Bashkortostana v nachale XXI veka» // IX Kogress jetnografov i antropologov
Rossii: Tezisy dokladov. Petrozavodsk, 4-8 ijulya 2011 g. / Redkol.: V.A. Tishkov
i dr. Petrozavodsk: Karel'skij nauchnyj centr RAN, 2011. S. 148.
88. Habibullina Z. R. Social'nyj sostav i obrazovatel'nyj uroven'
musul'manskogo duhovenstva Bashkortostana // Integraciya religioznogo i
svetskogo obrazovaniya: opyt Respubliki Bashkortostan. Sbornik materialov
Kruglogo stola, Ufa, 31 oktyabrya 2012 g. / Ot-vet. red. A. B. Yunusova. Ufa: IJeI
UNC RAN, 2012. S. 50–53.
89. Habibullina Z. R. Stanovlenie sovremennogo islamskogo duhovenstva
v Respublike Bashkortostan // Materialy V Vserossijskoy nauchno-prakticheskoy
konferencii molodyh uchenyh «Etnosy i kul'tury Uralo-Povolzh’ya: istoriya i sovremennost'
» (Ufa, 20 oktyabrya 2011 g.). Ufa, 2011. S. 185–189.
90. Habibullina Z. R. Struktura sovremennoy musul'manskoy jelity v
Bashkortostane // Prosvetitel'skie tradicii islama v Uralo-Povolzh'e. II Fahretdinovskie
chteniya: Materialy Vserossijskoy nauchno-prakticheskoykonferencii. Ufa,
2009. C. 75–79.
91. Habibullina Z. R. Hadzh: svyashhennyj put' musul'man // Panorama
Bashkortostana. Specvypusk. 2013.
Annex 1191
15
92. Hasanova Z.F. Atributy doislamskih verovanij v bytu i hozyajstvennoy
deyatel'nosti bashkir Beloreckogo rajona RB // Islamskaya civilizaciya
v Volgo-Ural'skom regione: Sbornik materialov IV Mezhdunarodnogo simpoziuma
otv.red. Talipov. –Ufa: RIC BashGu, 2010. S. 269–272.
93. Habibullina Z. R. Korpus musul'manskogo duhovenstva: sostoyanie i
tendencii razvitiya // Uchenye zapiski Kazanskogo universiteta. Seriya Gumanitarnye
nauki. 2013. Tom 155, Kniga 3, chast' 2. S. 162–171.
94. Habibullina Z. R. Deyatel'nost' CDUM po organizacii hadzha // Islam
i gosudarstvo v Rossii: Sbornik materialov Mezhdunarodnoy nauchnoprakticheskoy
konferencii, posvyashhennoy 225-letiju Central'nogo duhovnogo upravleniya
musul'man Rossii – Orenburgskogo magometanskogo duhovnogo sobraniya.
Ufa, 22 oktyabrya 2013 g. / pod red. A.B.Yunusovoy. Ufa: GUP Ufimskij
poligrafkombinat, 2013. S. 111–116.
95. Habibullina Z. R. Ot Urala do Hidzhaza: puteshestvie musul'-manskih
palomnikov k svyatynyam islam // X Kongress jetnografov i antropologov Rossii:
Tezisy dokladov. Moskva, 2–5 ijulya 2013 g. / redkol.: M.Ju. Martynova i dr. M.:
IJeA RAN, 2013. S. 285.
96. Sharipov R.R. Islam i voprosy duhovno-nravstvennogo vospitaniya
molodezhi // Prosvetitel'skie tradicii islama v Uralo-Povolzh'e. II Fahretdinovskie
chteniya: Materialy Vserossijskoy nauchno-prakticheskoykonferencii. Ufa, 2009.
S. 83-87;
97. Sharipov R.R. K voprosu vozrozhdeniya islama v Uralo-Povolzh'e //
Etnosy i kul'tury Uralo-Povolzh’ya: istoriya i sovremen-nost': Materialy III Vserossijskoynauchno-
prakticheskoy konferencii molodyh uchenyh. Ufa, 22 oktyabrya
2009 g. C. 299–304;
98. Sharipov R.R. K voprosu vozrozhdeniya islama v Uralo-Povolzh'e //
Jetnicheskie i jetnopoliticheskie processy v sovremennom ev-roaziatskom prostranstve:
Materialy Mezhdunarodnoy nauchno-prakticheskoy konferencii. Perm',
2009. S. 201–203.
99. Sharipov R.R. Shakirdy: social'nyj portret sovremennogo uchashhegosya
medrese // Etnos. Obshhestvo. Civilizaciya: II Kuzeevskie chte-niya: Materialy
Mezhdunarodnoy nauchno-prakticheskoy konferencii, posvyashhennoy 80-letiju
R.G. Kuzeeva / Pod red. A.B. Yunusovoy. Ufa, 2009. C. 386–388;
100. Yunusova A. B. Deyatel'nost' muftiya CDUM Rossii R.Fahretdinova
po sohraneniju islamskogo veroucheniya v bol'shevistskoy Rossii // Problemy vostokovedeniya.
2009. № 2. S. 63–68.
101. Yunusova A. B. , Azamatova D. D. 225 let Central'nomu duhovnomu
upravleniju musul'man Rossii. Istoricheskie ocherki / dokumental'noe i illjustrativnoe
soprovozhdenie A. B. Yunusovoy / pod obshhej redakciej A. B. Yunusovoy.
Ufa, 2013;
102. Yunusova A., Voyakovskiy D. Radikal'nye soobshhestva v Rossii: organizacionnye
formy i metody. Chelyabinsk, 2013.
Annex 1191
16
103. Yunusova A. B. [chlen redkollegii kollektivnoy monografii]. Ocherki
istorii musul'manskoy civilizacii. T. II. Jepoha Velikih mu-sul'manskih imperij /
kollektivnaya monografiya pod obshhej redakciej Ju.M.Kobishhanova. Ch. II. 776
s. M.: ROSPJeN, 2009. 776 s.
104. Yunusova A. B. 33 goda sluzheniya Istine i Otechestvu. Verhov-nyj
muftij Rossii. Ufa, 2013; Islam i gosudarstvo v Rossii / pod red. A.B.Yunusovoy.
Ufa, 2013.
105. Yunusova A. B. PAX Islamica Rossii // Rossiya i arabskij mir: istoriya
i sovremennost'. Ufa: BAGSU, 2012. S. 34–48.
106. Yunusova A. B. Bashkirskie predaniya i legendy ob islame // Problemy
formirovaniya yazykovoy lichnosti kazahstanca (rossiyanina) na osnove
paritetnogo evrazijstva (na materiale islamskogo renessansa) / pod red.
R.A.Abuzyarova. Ural'sk: Izd. centr ZKGU im. M.Utemisova, 2009. S. 49–55.
107. Yunusova A. B. Bilal Juldashbaev o nacional'no-gosudarstvennom
ustroystve Bashkortostana // M-ly nauch.-prakt. konf. Gosudarstvennost' Respubliki
Bashkortostan: istoriya i sovremennost', 26 maya 2010 g., g. Kazan'. Kazan':
Institut istorii im. Mardzhani AN RT, 2010. S. 90–94.
108. Yunusova A. B. Zadachi podgotovki specialistov so znaniem osnov
religioznoy kul'tury i specializacii musul'manskih medrese / Sbornik materialov Internet-
seminara, Ufa, 21 noyabrya 2013 g./ Otv. red. A.B. Yunusova. Ufa: IJeI
UNC RAN, 2013;
109. Yunusova A. B. Integraciya religioznogo i svetskogo obrazovaniya:
modeli,praktika, perspektivy / Integraciya religioznogo i svetskogo obrazovaniya:
opyt Respubliki Bash-kortostan. Sbornik materialov Kruglogo stola, Ufa, 31 oktyabrya
2012 g. / Otvet. red. A. B. Yunusova. Ufa: IJeI UNC RAN, 2012. S. 3-10.
110. Yunusova A. B. Integraciya religioznogo i svetskogo obrazovaniya:
opyt Respubliki Bashkortostan. Materialy kruglogo stola (Ufa, 31 oktyabrya 2012
g.) / pod red. A.B.Yunusovoy. Ufa: IJeI UNC RAN. 2012;
111. Yunusova A. B. Islam v Rossii v kontekste jetnopoliticheskoy sinergetiki
// Etnos. Obshhestvo. Civilizaciya: Vtorye Kuzeevskie chteniya: Materialy
Mezhdunarodnoy nauchno-prakticheskoy konferencii, posvyashhennoy 80-letiju
R.G.Kuzeeva / pod red. A.B.Yunusovoy. Ufa: 2009. S. 43–48.
112. Yunusova A. B. Islam i musul'mane Juzhnogo Urala XVI-XIX vv. v
pravovom prostranstve Rossijskoy imperii / Dokumental'naya antologiya. Ufa,
2011.
113. Yunusova A. B. Islam i musul'mane Yuzhnogo Urala v istorikopravovom
prostranstve Rossii: sbornik zakonodatel'nyh aktov, ukazov i
rasporyazhenij central'nyh i regional'nyh organov vlasti i upravleniya v XX–XXI
veke. Ufa, 2009.
114. Yunusova A. B. Islam na Yuzhnom Urale: arhivy, istochniki, informacionnye
resursy // Materialy X Mezhregional'noy nauchno-prakticheskoy konferencii
«Arheogafiya Yuzhnogo Urala». Ufa, 2010. S. 211–215.
Annex 1191
17
115. Yunusova A. B. Islam, gosudarstvo, obshhestvo: vzglyady Rizy
Fahretdinova // Innovacionnye resursy musul'manskogo obrazovaniya i kul'tury:
Vtorye Fahretdinovskie chteniya. Sbornik materialov Vserossijskoy nauchnoprakticheskoy
konferencii / pod red. R.M. Asadullina. Moskva–N.Novgorod: ID
«Medina», 2011. S. 40–46.
116. Yunusova A. B. Mobilizovannyj teizm: sovremennaya praktika vzaimodejstviya
gosudarstvennyh i religioznyh institutov v Rossii // Materialy Vserossijskoy
nauchno-prakticheskoy konferencii «Rossiya i ee regiony: v poiske grazhdanskogo
edinstva i mezhnacional'nogo soglasiya» (Ufa, 10 noyabrya 2011 g.).
Ufa, 2011.
117. Yunusova A. B. Musul'manskoe samoupravlenie v svete politikoadministrativnyh
processov v Rossii // Materialy Vserossijskoy konferencii «Sovremennoe
razvitie regionov Rossii: politiko-transformacionnye i kul'turnye aspekty
», Ufa, 2010 g. S. 23–30.
118. Yunusova A. B. Nacional'naya politika i jetnokonfessional'nye processy
v Bashkortostane v kontekste «Strategii nacional'noy bezopasnosti Rossijskoy
Federacii do 2020 goda» // Rossiya i ee regiony: v poiske grazhdanskogo
edinstva i mezhnacional'nogo soglasiya/ M-ly Vseros. nauch.-prakt. konf. (Ufa, 10
noyabrya 2011 g.). Ufa, 2011.
119. Yunusova A. B. Psevdoislam: idei i ideologi // Etnos. Obshhestvo.
Civilizaciya. Tret'i Kuzeevskie chteniya. Materialy vserossijskoy nauchnoy konferencii
/ pod red. A.B.Yunusovoy. Ufa, 2012. S. 217-220.
120. Yunusova A. B. Rasprostranenie islama v Bashkortostane // Ocherki
istorii musul'manskoy civilizacii. T. II. Jepoha Velikih mu-sul'manskih imperij. M.:
ROSSPJeN, 2009. S. 453–500.
121. Yunusova A. B. Ufa – rossijskaya Mekka // Rodina. 2010. S.63–65.
122. Yunusova A. B. Musul'manskaya blagotvoritel'nost' v razvitii prosveshheniya
bashkir i tatar // Risala. Sentyabr'. 2012. S. 4
123. Yunusova A. B. Islam i gosudarstvo v Rossii. Sbornik materialov
Mezhdunarodnoy nauchno-prakticheskoy konferencii, posvyashhennoy 225-letiju
Central'nogo duhovnogo upravleniya musul'man Rossii (Ufa, 22 oktyabrya 2013
g.). Ufa, 2013.
124. Yunusova A. B. Islam v megapolise: Mnogo li mechetej
musul'manam nado? // X Kongress jetnografov i antropologov Rossii: Tezisy
dokladov. Moskva, 2–5 ijulya 2013 g. / redkol.: M.Ju. Martynova i dr. M.: IJeA
RAN, 2013. S. 289.
125. Yunusova A. B. Ufa – Rossijskaya Mekka // Panorama Bashkortostana.
№ 9. 2013. S. 20–23.
126. Yunusova A. B. III vek CDUM // Panorama Bashkortostana. № 9.
2013.S. 28–33.
127. Yunusova A. B. Tretij vek CDUM // Islam i gosudarstvo v Rossii:
Sbornik materialov Mezhdunarodnoy nauchno-prakticheskoy konferencii,
posvyashhennoy 225-letiju Central'nogo duhovnogo upravleniya musul'man Rossii
Annex 1191
18
– Orenburgskogo magometanskogo duhovnogo sobraniya. Ufa, 22 oktyabrya 2013
g. / pod red. A.B.Yunusovoy. – Ufa: GUP Ufimskij poligrafkombinat, 2013. S.
12–17.
128. Yunusova A. B. Tri sostavlyajushhie integracii svetskogo i religioznogo
obrazovaniya: duhovnost', prosveshhenie, nauka // Zadachi podgotovki
specialistov so znaniyami osnov religioznoy kul'tury i specializacii musul'manskih
medrese. Sbornik materialov Internet-seminara, Ufa, 21 noyabrya 2013 g./ Otv.
red. A.B. Yunusova. Ufa, 2013. S. 47-55.
129. Yunusova A. B., Absalyamov Ju.M. Rossijskoe gosudarstvo i is-lam:
istoriya i perspektivy sotrudnichestva // Islam i gosudarstvo v Rossii: Sbornik materialov
Mezhdunarodnoy nauchno-prakticheskoy konferencii, posvyashhennoy 225-
letiju Central'nogo duhovnogo upravleniya musul'man Rossii – Orenburgskogo
magometanskogo duhovnogo sobraniya. Ufa, 22 oktyabrya 2013 g. / pod red.
A.B.Yunusovoy. Ufa: GUP Ufimskij poligrafkombinat, 2013. S. 121–127.
130. Yunusova A. B. Natyanutyj shater // Panorama Bashkortostana № 6
(44). 2013. S. 16–19.
131. Nadyrshin T.M. Vnedreniye predmeta Osnovy religioznyh kul'tur i
svetskoy jetiki v gorode Ufa // Etnosy i kul'tury Uralo-Povolzh’ya: istoriya i sovremennost':
materialy VII Vseros. nauch.-prakt. konf. molodyh uchenyh. Ufa,
2013. S. 127–130.
Annex 1191
19
Annex 1192
A.N. Starostin, “Integration Potential of the Middle Urals: Ethno-
Confessional and Linguistic Aspects”, Materials of the VIII Muslim
Forum, 2014 (excerpts)
Translation
Excerpts
A.N. Starostin, “Integration Potential of the Middle Urals: Ethno-Confessional and Linguistic
Aspects”, Materials of VII Muslim Forum, 2014
[…]
Page 14
In May 2009, A.A. Abdukadirov, a member of the Hizb-ut Tahrir al Islami international terrorist
organization, a citizen of Tajikistan, was identified, from whom the materials of an extremist nature
were seized during a search. In March 2010, he was expelled from the territory of the Russian
Federation in a judicial procedure. In Tajikistan, he was sentenced to 20 years.
[…]
Annex 1192
Annex 1193
D.A. Shagaviev, Islamic Movements and Groups: Textbook, Kazan,
2015 (excerpts)
1
Translation
Excerpts
Islamic movements and groups: Textbook / Damir Shagaviev. — Kazan, 2015 — 336 p.
[…]
Page 150
The movement [Tablighi Jamaat] does not have a large number of officially declared members.
For the most part, it consists of small groups of traveling male preachers. Usually there are no more
than 10 people per group. They travel, eat, sleep, wash, and pray together, and usually follow strict
rules regarding clothing and personal hygiene. When these groups of lay preachers arrive at new
territory, they reach out to Muslims from all walks of life in an attempt to remind them of the
teachings of the Prophet Muhammad and persuade them to attend mosque prayers and listen to
sermons.
Tablighi Jamaat is considered as one of the largest religious movements in the world. It is
difficult to determine the exact number of its members, given the fragmented nature of the groups
and the fact that many of its supporters participate in its activities on a non-permanent basis.
According to various estimates, the movement has from 12 to 80 million people.
Tablighi Jamaat was founded in 1926 in Mewat, India by Maulana Muhammad Ilyas, an Islamic
scholar and teacher. The movement was created in an attempt to counter the activities of the
movement of revivalists of Hinduism in India, who at this time were trying to convert Muslims to
Hinduism. Concerned that the existing Islamic educational institutions were unable to withstand the
threat of Hinduism, Ilyas envisioned a movement that would send missionaries to villages to instill
the essence of Islamic values in Muslims. […]
Pages 152-153
Theologically, the Tablighi Jamaat movement is closely related to the spiritual conservative
Deobandi school of Sunni Islam, which emphasizes a strict adherence to religious orthodoxy. Many
of the religious scholars and leaders associated with the Tablighi Jamaat are followers and
descendants of Deobandi.
Although Deobandism came from South Asia (the town of Deoband near Delhi in northern
India), it has much in common with the Wahhabi trend in Islam1, which is associated with the
religious ruling circles of Saudi Arabia. At the same time, the doctrine of Deobandism is more
flexible than Wahhabism and more tolerant of other approaches in Islam, such as Sufism.
Various regional centers, led by Deobandi scholars and affiliated with Tablighi Jamaat, attempt
to oversee the movement's activities in certain areas. But the Tablighists are hard to watch over and
manage, partly because there are so many of them. Administrative control is more complicated by
the fact that temporary members can increase the membership rates in the group for a certain time.
Many of those who participate in its missionary activity
can be a part of it only on weekends or only twice a month.
The lack of centralized control means that different Tablighi-missionaries act differently and
often improvise rather than follow a standard strategy. As a result, the influence of the movement
differs depending on the methods, intentions, and inclinations of its local leaders and followers. For
example, the large Tablighi complex in the British city of Dewsbury serves as a regional office,
coordinating the activities of Tablighi throughout Northern Europe. However, other centers focus
more on local needs and on serving the needs of the local ethnic population. For example, the
Tablighi Center in Barcelona has focused its efforts on the needs of urban immigrants from North
Annex 1193
2
Africa. In France, there is a major Tablighi center in Saint Denise, outside of Paris, but most of the
country's Tablighi groups operate independently, primarily building relationships with local
mosques.
The followers of the Tablighi are mainly from South Asia. The movement in Britain includes
many socially mobile professionals, business owners, and people from the lower and middle classes
who represent the group's traditional followers. In France and Spain, on the contrary, the Tablighists
are made up of working class Muslims from the Maghreb countries in North Africa. […]
Pages 155-160
These concerns have increased since the 11 September 2001 terrorist attacks in the United States
due to journalists, law enforcement officials, and national security officials in the West who say the
group's missionary activities and unstable organizational structure could be exploited by radical
elements. Suicide bomber Richard Reid, who tried to smuggle a bomb onto a commercial plane in
2001, and John Walker Lindh, an American citizen captured by U.S. forces along with Taliban
soldiers in 2001 in Afghanistan, both spent time in Tablighi circles. Also because the group is
associated with the Deobandi School of Islam, the same school of thought that inspires the Taliban's
religious worldview, some Tablighi Jamaat leaders in South Asia do have ties to the same Taliban
scholar communities.
Tablighi Jamaat has a significant presence in North America, including a focal point in the
United States, the Al-Falah Mosque in Queens, New York, which organizes trips of small groups of
missionaries across the United States. The main purpose of these missionary groups is to persuade
Muslims to follow the precepts of Islam more strictly than to convert non-Muslims to Islam.
American law enforcement agencies have repeatedly expressed concerns about the possible links of
followers of this group with radical groups, such as al-Qaeda.
§9.2 Characteristics of the “Jamaat Tablighi” group
This is an apolitical religious movement, whose principal goal is the spiritual transformation of
Muslims. It was formed in colonial India in 1926 by Muhammad Ilyas al-Kandahlawi (1885-1944).
It is widespread in many countries, but especially in India, Pakistan and Bangladesh.
In general, the participants of the movement are usually attributed to the Deobandi school of
Hanafi Madhhab, which is particularly a strict one, although in practice there are Muslims among
them who belong to completely different trends of Islam. This happens due to the lack of special
requirements for this issue. In addition, the Jamaat was created as a voluntary, pacifist and
independent movement. The main goal of the organization is to work at the grassroots level and
appeal to all Muslims of the world to bring them closer to the righteousness and way of life of the
Prophet Muhammad. Jamaat Tabligh does not focus on the conversion of non-believers and atheists
to Islam, but works among the so-called “ethnic Muslims”. The movement sees its goal in reviving
religion among the peoples who traditionally profess Islam. […]
Muslim scholars from Tablighi, who developed the concept and order (tartib) of performing the
call, believe that today it is quite difficult for Muslims (especially in the West) to adhere to the full
religion (din), and identify the so-called “six principles of Islamic piety”, steadily adhering to which,
a person will achieve happiness both in this mortal world and in the future eternal (akhirah):
1) shahada — wholehearted accepting and uttering with tongue the words “I bear witness that
there is no deity (worthy of worship) but Allah, and Muhammad is His servant and messenger”;
2) performing the five-fold prayer (namaz) with due attention and humility;
3) acquisition of basic Islamic knowledge ('ilm) and frequent remembrance of Allah (dhikr);
4) respect for the Muslim brother (ikram) (members of the movement avoid disagreements,
strive for the unity of Muslims and do not respond to the accusations of others);
Annex 1193
3
5) sincerity (ikhlas) when performing good deeds. That is, that they should be performed only for
the sake of the satisfaction of Allah;
6) participation in calling others (Dawaht or Tablighi) to Islam (or conveying the mission of
Islam to them).
To fulfill the last point, Tablighists perform sermons in the area where they live, and also travel
to other cities or even countries for this purpose. “Going out” (Khuruj) may last from three days to
four months. During the Khurujs, they live in mosques. The first long Khuruj for a period of 4
months is performed for 40 days, respectively, in India, Pakistan, and Bangladesh.
Due to the weak control on the part of Tablighi leaders and the pacifist nature of the organization,
they may be joined by representatives of radical movements that use Tablighi as a cover.
Sometimes some emissaries of radical movements try to recruit Tablighists into their ranks. For the
Tablighists themselves, the issue of military Jihad is not relevant, since they constantly talk about
missionary Jihad (Khuruj), which is more appropriate to modern conditions.
Very often they dress in Pakistani clothes, grow beards. They prefer to walk with a covered head
(tubeteika, knitted hat, light turban). They are characterized by asceticism and altruism. They are
usually peaceful and non-aggressive. When meeting with other Muslims, they prefer to talk about
their faith. They regularly attend collective prayers in mosques. As a rule, they follow the traditions
of Islam in their regions, but due to religious illiteracy, there are sometimes non-traditional Muslims
among them, who may not even be aware of their non-traditional way of prayer. Common
vocabulary: khuruj (going out), three days, forty days, four months, dawaht (calling), tabligh,
ziyarat (visiting), ja'ulya / gyash (walking with a group for calling), bayan (preaching explaining the
six principles).
There is no special Tablighi literature. Members of the movement use well-known collections of
Hadiths (sayings of the Prophet) and quotations from the Qur'an. […]
Annex 1193
Annex 1194
V.A. Tishkov, A.N. Manuilov, V.V. Stepanov, eds., Inter-Ethnic
Relations and Religious Situation in the Crimean Federal District.
Expert Report for the First Half of 2015, Antiqua, Moscow-
Simferopol, 2015
(excerpts)
1
Translation
Excerpts
Inter-ethnic relations and religious situation in the Crimean Federal District. Expert report for the
first half of 2015 / Ed. by V.A. Tishkov, A.N. Manuilov, V.V. Stepanov – Moscow-Simferopol:
Antiqua LLC, 2015. – 62 p.
Page 3
The first expert report on the analysis of the state of inter-ethnic relations and the religious
situation in the Crimean Federal District was prepared by the Distributed Scientific Center for the
Study of Inter-ethnic and Inter-religious Problems. The report includes an overview of the main
events and the latest trends affecting the state of inter-ethnic and religious relations in the first half of
2015.
For politicians, experts in the field of ethnic, migration, socio-cultural and youth policy,
scientists and students of humanitarian specialties.
Ministry of Education and Science of the Russian Federation, 2015
Institute of Ethnology and Anthropology of Russian Academy of Science, Ethno-monitoring
Network, 2015
Crimean Federal University, 2015
“Antiqua” LLC, 2015
Annex 1194
2
Pages 7-8
Introduction
____________________________________________________________________________________
[…]Returning to the characteristics of the
Crimean community, oriented towards Russian
culture and consisting of ethnic Ukrainians,
Russians and others, it can be noted that this
community has demonstrated a common political
motivation both to participate in the referendum and
to choose to reunite with the Russian Federation.
96.77% voted for this choice in the Autonomous
Republic of Crimea and 95.6% in Sevastopol. In the
spring of 2015, it was the pro-Russian position of
the Crimean cultural community that was
fundamental and dominant in the system of political
preferences of the Crimeans. All other political
preferences, such as party, power, economic, faded
into the background at that moment.
In the system of ethno-cultural landmarks
of the Crimean Tatars, three vectors should be
distinguished, of which the dominant is the idea of
the uniqueness of this ethnic group, its peculiarity
among the Turks and among all Tatars. Its
difference from the Volga (“Kazan”) Tatars is
especially emphasized. Ethnographic and
anthropological arguments are usually presented in
favor of such uniqueness. It is known that the
Crimean Tatars include three groups - the South
Coast (“Yalyboilu”), the Highlanders (“Tats”) and
the Steppe (“Nogai”). It is this kind of diversity that
creates, from the point of view of supporters of
uniqueness, a special ethno-cultural environment.
The course of “separatism” of the ethnic group of
the Crimean Tatars has been intensively introduced
among them for the last quarter of a century, as a
result of which the Crimean Tatars have ceased to
link their history with the Golden Horde, the
Chingizid states and Genghis Khan himself. In
various publicist works and political statements of
the leaders of the Crimean Tatars, an orientation
towards the cultural heritage of the ancient Crimean
peoples - Taurians, Scythians, Goths - was
indicated5. This interpretation became dominant in
the Crimean Tatar environment and revealed the
desire to achieve “ethnic statehood” or, at least,
ethnic autonomy in Crimea. This political goal was
justified by the desired status of the indigenous
people. The supporters of the Crimean Tatar ethnic
autonomy on the territory of the whole Crimea
(maybe with the exception of Sevastopol), in search
of a justification for their intentions, turned to the
period of the Crimean ASSR existence in 1921-
1946 as part of the RSFSR. Sometimes similar
references can be found among the advocates of the
formation of the Crimean Tatar ethnic state on the
territory of the Crimean Peninsula and the south of
the Kherson Oblast, in particular, among the
representatives of the Mejlis of the Crimean Tatar
people. However, such claims have no more
grounds than attempts to determine the direct social
and cultural connection of the modern Crimean
Tatar society with the historical communities of the
Taurs and Scythians. Nevertheless, ideas about the
uniqueness of the Crimean Tatars and their
difference from other Tatars are the most common
in the modern Crimean Tatar community and
determine the separate ethno-cultural vector.
According to our estimates, more than 80% of the
Crimean Tatars are now supporters of the
uniqueness of their ethnic group.
The other two vectors of the ethnic and
cultural orientation of the Crimean Tatars show
themselves weakly in the current situation. The
Turkish vector models, by historical analogy,
relations when the Crimean Khanate, with some
autonomous rights, was part of the Ottoman Port,
and the southern coast and the Kerch region were
under the jurisdiction of the Port with the status of a
vilajet. However, researchers record an extremely
low level of Turkey's influence on the Crimean
Tatars, and various sociological polls, with various
methods of operationalizing concepts, building
variables and using indicators, do not demonstrate
the commitment of the Crimean Tatars to the
Turkish vector. Neither the Crimean Tatar diaspora
of Turkey (whose representatives are called
Crimean
5 See: Sh.E. Mustafaev Some moments of the ethnogenesis of
the Crimean Tatars // History and Modernity. 2007, No. 1, pp.
206-207.
6 The Autonomous Crimean SSR as part of the RSFSR by 1929.
Turks, not Tatars), nor the Turkish society and state as
a whole7, nor the Crimean Tatars themselves, who in
the noted period had the opportunity to more clearly
position themselves within the Turkish vector, are not
engaged in strengthening their orientation towards
Turkey.
The third vector of the ethnic and cultural
orientation of the Crimean Tatars is represented by
Annex 1194
3
political projects aimed at including the Crimean
Tatars in the ethno-political environment of
Ukrainians. Taking into account the fact that the very
space of Ukrainians has historically been an education
supported by political institutions and, above all, by
states (the Austro-Hungarian Empire, the USSR and
modern Ukraine), it is difficult to imagine how the
Ukrainian vector of the ethno-cultural orientation of
the Crimean Tatars could be embodied in the
Ukrainian nation-building. However, some members
of the Mejlis and activists of ethnic Crimean Tatar
organizations that existed on grants from the United
States and the European Union were personalized
bearers of such a Ukrainian-nationalist identity during
the time Crimea was part of Ukraine. And even then,
their entire “Ukrainian” identity was expressed in the
ability to express themselves in the Ukrainian
language.
7 For the last twenty-five years of the Crimean Tatars'
wandering in the state structure of Ukraine, they have not taken
advantage of the uncertain situation created.
[…]
8 Crimean Tatars have the opportunity to assess the degree of
the Ukrainian crisis according to the reports of their relatives
and friends living in the Kherson Oblast and on their personal
experience of trade and intermediary activities for the delivery
of agricultural products from Ukraine to Crimea.
9 For the Crimean Tatars, this is also the adoption of law “On
the rehabilitation of the repressed peoples of Crimea”, signed
by the President of the Russian Federation on 21 April 2014.
Page 24
Republic of Crimea. Demography and migration
_________________________________________
Demography and migration. Arrangement of
repatriates. For the current migration situation in
Crimea, a short-term and medium-term forecast of the
Crimean Tatars' migration to the peninsula is
important, since the view is expressed that the
potential for the return of returnees has not yet been
exhausted.
In order to implement the Decree of the
President of the Russian Federation of 21 April 2014
No. 268 “On measures aimed at rehabilitation of
Armenian, Bulgarian, Greek, Crimean Tatar and
German peoples and state support of their revival and
development” in a number of cities of the Republic of
Crimea, Councils of representatives of the repressed
peoples of Crimea were created under city
administrations.
The main tasks of such Councils are:
development of proposals for financing activities
related to the return and resettlement of the repressed
peoples of Crimea, based on an analysis of social,
economic, cultural and other problems arising in the
process of settlement; analysis of the effectiveness of
the use of funds allocated for these purposes, both
from the local budget and centralized receipts,
determination of priority areas in their use;
participation in the settlement of conflict situations
and disagreements related to the legitimate interests of
the repressed peoples in the past.
As of 1 November 2014, 232.3 thousand
Crimean Tatars and 45.0 thousand Tatars live in the
Crimean Federal District, incl. 229.5 thousand
Crimean Tatars and 42.2 thousand Tatars in the
Republic of Crimea. These data were obtained based
on the results of the Crimean population census
conducted in October 2014.
It should be noted that according to the All-
Ukrainian Population Census 2001, 11090 Tatars lived
in Crimea (that is, without the “Crimean” designation)
and this number could not have increased more than
four times over the next 13 years. It is obvious that
some of the Crimean Tatars, for various reasons, were
called “Tatars” in the newest Russian census of 2014.
In addition, the nationality of 85 thousand Crimean
residents who took part in the census was not taken
Annex 1194
4
into account, some of them may be not only Russians,
Ukrainians and others, but also Crimean Tatars.
It is logical to assume that two-thirds of the citizens
who named themselves “Tatars” in the Russian census
are Crimean Tatars, and, therefore, their total number
in the Crimean Federal District (CFD) reaches or
slightly exceeds 265 thousand people. Thus, their
share among the population of the CFD is 12%. This
share corresponds to the forecast made by the IEA
RAS back in the 1990s.1
Taking into account the results of the 2014
population census in the Crimean Federal District, it
can be concluded that the repatriation process is
generally completed. This is confirmed by the
statistical data of past years, indicating a decrease in
the number of returning Crimean Tatars, which has
been outlined since 1992.
Table 1. Repatriation of Crimean Tatars to Crimea
(arrived by year)
Year Thousand
people Year Thousand
people
1988 38.3 2001 2.2
1989 32.2 2002 2.0
1990 38.8 2003 1.9
1991 41.4 2004 2.1
1992 27.6 2005 2.1
1993 19.3 2006 1.7
1994 10.8 2007 1.8
1995 9.2 2008 1.4
1996 8.1 2009 2.4
1997 5.3 2010 0.9
1998 3.4 2011 0.8
1999 2.4 2012 1.3
2000 2.1 2013 0.9
Nevertheless, representatives of the Mejlis
and other Crimean Tatar organizations continue to
assure the world community and local authorities that
the repatriation process has not yet been completed,
because about 100 thousand compatriots remain
outside Crimea. These figures appear in the documents
of a number of international organizations…
1 V.V. Stepanov Problems of ethnic coexistence in Crimea //
Forced migrants: integration and return / Ed. by V.A. Tishkov
- M.: IEA RAS, 1997, p. 117-144
page 25
[…]
The reason for such statements is the uncertainty
of statistical data in Uzbekistan – the only post-
Soviet state where no census was held after the
dissolution of the USSR, and, therefore, the
number of Crimean Tatars living there was
unknown. Nevertheless, the figures being
discussed on how many Crimean Tatars may
still move are clearly exaggerated. In the 1990s,
the International Organization for Migration
(IOM) instructed several scholars to conduct
research which revealed that – given various
data, including official information – the
number of Crimean Tatars who remained in
Uzbekistan by 1996 ranged between 78
thousand and 118 thousand people.1
Additionally, some 40% of them were born in
Crimea and were over 55 years old.
[…]
1 See A. Zholdasov, Structure and Migration Intensions of
Crimean Tatars in Uzbekistan, Kiev. 1997; I. Pribytkova,
Emigration Potential of the Previously Deported
Crimean Tatars in the Republic of Uzbekistan, Kiev.
1998.
Annex 1194
Annex 1195
N.V. Kiselyova, A.V. Malgin, V.P. Petrov, A.A. Formanchuk, Ethno-
Political Processes in Crimea: Historical Experience, Modern
Challenges and Prospects, Salta, Simferopol, 2015
(excerpts)
1
Translation
Excerpts
Ethno-Political Processes in Crimea: Historical Experience, Modern Challenges and Prospects /
N.V. Kiselyova, A.V. Malgin, V.P. Petrov, A.A. Formanchuk; ed. by N.V. Kiselyova, V.P. Petrov.
— Simferopol: Salta, 2015. — 352 p.
[…]
Page 164
Although the Mejlis of the Crimean Tatar People still aspired to be the most influential political
power that enjoyed authority with a considerable number of Crimean Tatars and the international
community, the real attitude towards the Mejlis among Crimean Tatars had significantly changed.
The Mejlis factually lost its monopolistic position among a number of Crimean Tatar organizations.
According to various data, no more than a third of politically active Crimean Tatars supported it. In
2007, party “Milliy Firqa” was registered. Anti-Dzhemilev forces began to consolidate several years
after that. “Milliy Firqa”, organizations “Sebat”, “Qirim Birligi”, “Vatandash” Foundation and
veterans of the National Movement of Crimean Tatars started taking vigorous efforts to unite
compatriots. Even though they were few in numbers, the Mejlis did not preserve its monopolistic
influence on Crimean Tatars as its popularity was on a progressive decline. […]
Pages 274-275
In the first days after the events of February [of 2014], the Mejlis was in a state of complete
demoralization. Its leaders had enough heat only for the adoption on 27 February of the decision
“On the creation of joint territorial headquarters for the regulation of the social and political
situation in the Crimea by regional Mejlises, district state administrations, mayors of cities with the
participation of law enforcement agencies”, which could be interpreted as a signal to Kiev that the
Mejlis is ready to act as a coordinator of the fight against “Russian aggression” on the peninsula.
This decision was a last desperate attempt of the Mejlis to assert its claim to parallel power in the
Autonomous Republic of Crimea, but, predictably, this gesture of desperation was not successful.
Although the Mejlis stubbornly clung to the previous patterns of behavior of its compatriots, calling
on them to boycott the referendum, it was not possible to achieve absolute obedience of the
Crimean Tatars to their will in such a situation. The crisis of confidence in the Mejlis, which had
been accumulating in the Crimean Tatar community for many years, had an impact. Therefore, it
should not be surprising that many Crimean Tatars determined their attitude to the referendum quite
independently, based on their own idea of the future of the Crimea. […]
Page 275 – Cont.
The results of a public opinion poll conducted a week before the referendum by the social service
KB-SAM (“Crimean Bureau: Sociology, Analysis, Marketing”) showed that 62.8% of the Tatars
Annex 1195
2
surveyed are ready to come to the referendum, 19.5% said they would boycott it, and 17.7% at that
time have not yet decided. […]
Page 282
At the same time, it is important to note that repatriation of the Crimean Tatars is basically finished
and all current problems of the Crimean Tatars boil down to successful accomplishment of their
settlement on the native land. The Russian state currently addresses this on both federal and
republican levels. The process of settlement of the Crimean Tatars who returned to their homes first
and foremost requires that social and economic problems accrued in the last 23 years (such as
construction of housing, roads, schools and kindergartens, medical institutions in the repatriates’
areas of compact settlement, gas and water supply to these areas, etc.) are resolved.
Many Crimean Tatars understand these realities. This is evidenced at least by the fact that the
overall majority of them have already obtained new passports and have registered for Russian
citizenship1. In turn, this implies that they should comply with Russian legislation and immerse
deeper into the Russian everyday life. […]
_____________
1 According to S. Aksyonov, as of March 2015 only 2–3% of the Crimean Tatars did not receive
Russian passports, and only 500 Crimean Tatars confirmed their Ukrainian citizenship and
repudiated Russian citizenship.
Pages 287-288
In the autumn of 2014, during one of the meetings on state national policy, S. Aksyonov, Head of
Crimea, declared that he believed that R. Ilyasov is a national leader of Crimean Tatars. However,
S. Nimetullaev, Chairman of the organization “Qirim Birligi”, contradicted him: “I think that it is
only Crimean Tatars who can say who their national leader is…We are making tremendous efforts
these days and we are meeting all residents of Crimea. Now there is no larger Crimean Tatar nongovernmental
organization in Crimea than Qirim Birligi”. […]
Thus, the national movement of the Crimean Tatars is now experiencing a complex transformation
of its former political goals and methods of achieving them. This process is accompanied by a
certain depression of a significant part of the former activists who have long supported the national
policy of the Mejlis. This is what M. Dzhemilev and R. Chubarov, who fled to Kiev and formed the
image of “illegally expelled from their historical homeland sufferers for the people”, are trying to
use. […]
Pages 290-291
In 2014, 106.4 million Rubles were provided for measures for the settlement and social and cultural
development of repatriates, including 96.05 million Rubles for capital construction. The result is
that the following facilities were constructed and commissioned: 90 apartments in a 180-apartment
Annex 1195
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Page 292
4.5. Assessment of the inter-ethnic situation and activities of
local authorities in the field of inter-ethnic relations
Analyzing the sphere of inter-ethnic and inter-faith relations in the Crimean Federal District of the
Russian Federation after the reunification of Crimea with Russia, it can be characterized as fairly
stable and predictable: a certain level of inter-ethnic tension is compensated by the successful work
of the federal center and the Crimean authorities.
The Republican authority is taking a number of consistent measures to solve the problems of
repatriates in accordance with the presidential decree, as well as aimed at stabilizing inter-ethnic
relations in Crimea.
According to the research of the Center for the Study of National Conflicts (CSNC), an independent
Russian organization that monitors and analyzes inter-ethnic and inter-faith conflicts in Russia and
the world, in 2014 Crimea fell into the category of “a region with a high degree of inter-ethnic
tension”, in which “ethnic confrontation begins to acquire a systemic character. The threat of the
situation getting out of control is high. The overall prognosis is moderately unfavorable, and a
serious incident may provoke a massive conflict.”
We can agree with this conclusion, taking into account that high inter-ethnic tensions were
deliberately formed and maintained in Crimea by the Ukrainian authorities throughout the entire
post-Soviet period. For more than twenty years, Kiev has considered the Mejlis as a tool of struggle
against the ethnic Russians of Crimea. Having found itself in the position of a marginal
organization, the Mejlis today remains the main destabilizing factor and continues to provoke
extremism and inter-national tension. The complex ethno-confessional structure of the peninsula,
mutual historical claims, as well as attempts by Kiev and the West to play the national card here are
aggravating the situation. However, the ban on the entry of Mejlis leaders to the territory of Crimea,
as well as the flight of some Mejlis activists, representatives of radical Islamic movements and
supporters of Ukrainian nationalist forces from the peninsula, played a positive role.
Annex 1195
residential building in Simferopol (6518 m2), 10 houses in the village of Timofeevka of the
Dzhankoisky District (602 m2), seven houses in the village of Ilyichevo of the Leninsky District
(409 m2), five houses in the village of Yarkoe Pole of the Kirovsky District (285 m2), electricity
supply networks in the village of Zuya of the Belogorsky District (3.5 km), gas supply networks in the
micro-district of Khoshkeldy of Simferopol (4.1 km), and others. An additional amount of 100.9
million Rubles was provided for the shared-equity construction of residential property for
repatriates in Bakhchisaray.
Funds allocated for social and cultural measures and ensuring inter-ethnic harmony were used in the
funding of such activities as the transportation of water to the repatriates’ areas of compact
settlement (for 23.6 thousand people) amounting to 4.8 million Rubles, publication of literature in
native languages – 789 thousand Rubles, support of the mass media in native languages - 898
thousand Rubles, cultural events – 1.4 million Rubles, and others. […]
4
Currently, Crimea is the region that is experiencing the most destructive external influence
(Ukraine, Turkey, Saudi Arabia, the United States and the EU) to the maximum extent (even more
than the North Caucasus). The source of this influence is the Mejlis and its adherents with methods
of struggle that have been worked out for many years: statements about the persecution and
abduction of Crimean Tatars, calls for the creation of national territorial autonomy, boycotts of
elections, etc.
Nevertheless, in these difficult conditions, the policy of the Crimean authorities aimed at
strengthening national harmony on the peninsula is generally viewed positively by both experts and
the general population. […]
Annex 1195
Annex 1196
Dalals of Hizb ut-Tahrir: History, Goals, Structure (brochure),
Academy of Sciences of the Republic of Tatarstan, Kazan, 2015
(excerpts)
Translation
Excerpts
Academy of Sciences of the Republic of Tatarstan
Brochure
DALALS OF HIZB UT-TAHRIR: HISTORY, GOALS, STRUCTURE
Kazan, 2015
[…]
Page 21
4. Representatives of the Hizb ut-Tahrir party believe that if someone does not swear allegiance
to the Caliph prior to death, he will die the death of the one who died in times of Jahiliyah
(paganism).
In one of the books called “al-Khilafa” (“Caliphate”), which reflects the beliefs of this party, it is
written that supposedly the Prophet Muhammad, peace be upon him, obliged every Muslim to swear
allegiance to the Caliph and that he allegedly spoke out to the Caliph who did not swear allegiance to
death, that he died allegedly the death of the deceased during Jahiliyah (in the era of paganism), i.e.
in great sin. Thus, according to their convictions, it turns out that Muslims who have passed away in
the last hundred or more years allegedly died in such a despicable state, since the Caliph was not there
during this entire time and his reign ceased to exist.
[…]
Pages 24-25
6. Representatives of the Hizb ut-Tahrir party believe that every person capable of making
conclusions becomes a mujtahid.
In their book “at-Tafkir” (“Reflection”) it is written that every person who is able to make conclusions
becomes a mujtahid, therefore, as the author writes, religious conclusions can be drawn by all people,
especially in our time, when in the hands of people there are many textbooks on the Arabic language
and Islamic literature.
Elsewhere in the same book it is said that a mujtahid does not need knowledge of the basics of fiqh8
and knowledge of the Ayat and Hadith.
Refutation. These words contribute to the dissemination of fatwas (religious opinions) that are issued
without knowledge.
[…]
8 Usul al-fiqh - methodology of Islamic law
Annex 1196
Annex 1197
A.S. Akhmadullin, “Ideology of Hizb ut-Tahrir – Threat to the
Foundations of the Constitutional Order and Security of Russia”,
Constitutional State: Problems of Understanding and Implementation.
Collected Works of the International Research-to-Practice Conference,
Ufa, 16-17 April 2015
(excerpts)
Translation
Excerpts
Constitutional state: problems of understanding and implementation: Collected works of the
International Research-to-Practice Conference (the city of Ufa, 16-17 April 2015) / Executive editor
F.Kh. Galiev In 2 parts P. 1. – Ufa: Regional Information Center of Bashkir State University, 2015
– 250 p.
Page 135
A.S. Akhmadullin,
Candidate of Jurisprudence, Associate Professor of Criminal Law
and Procedure of the Law Institute BSU,
Ufa, Russia
IDEOLOGY OF HIZB UT-TAHRIR – THREAT TO THE FOUNDATIONS OF THE
CONSTITUTIONAL ORDER
AND SECURITY OF RUSSIA
The article explains the reasons for which “Hizb ut-Tahrir al Islami” has been designated as terrorist
organization in the Russian Federation, and discusses the party’s criminal nature.
The ideology of “Hizb ut-Tahrir al Islami” is the ideology of terrorism, which poses a danger to the
constitutional order of Russia, its integrity and security. For this reason, the Supreme Court of the
Russian Federation declared the organization terrorist and banned its activities.
Key words: Islam, extremism, terrorist organization, Hizb Ut-Tahrir. […]
Page 139
“Hizb ut-Tahrir al-Islami” prohibits any ideology other than Islam. […]
The organisation fights against existing forms of government and state structures, whether they are
Islamic or not [14, p. 63]. […]
An important part of the ideology of the organization in question is its view of jihad as an offensive
war. Jihad is a war against all who stand in the way of spreading the Islamic call, whether they are
aggressors or not. In other words, jihad is the removal of obstacles to the spread of the call to Islam,
or to put it another way, it is a call to Islam and a battle on this path, that is, on the path of Allah
[16, pp. 8-9].
The organization considers the explanation of the concept of jihad as a defensive war to be a
distortion of its true meaning. According to Article 56 of the draft Constitution of the Islamic State,
jihad, as understood by Hizb ut-Tahrir al-Islami, is an obligation of Muslims.
Page 140
Every Muslim man who has attained the age of fifteen is obliged to undergo military training and to
be prepared for just such jihad.
At the same time, the word “jihad” in translation from the Arabic means “diligence, inner effort,
struggle, accompanied by patience against the thing forbidden by Allah”. In Islam, it is common
practice to distinguish between “Jihad of the Heart” (the fight against one's evil inclinations and
shortcomings), “Jihad of the Tongue” (permission of the approved and prohibition of the
condemned), “Jihad of the Hand” (punishing the violators of moral norms, offenders and criminals)
and, finally, the “Jihad of the Sword” (armed battle against the opponents of Islam) [17, p. 6-8].
It is traditionally believed that the “Jihad of the Sword” shall be used when other opportunities have
been exhausted or when Muslims and Islam are attacked. […]
Annex 1197
Annex 1198
A.A. Abdullayev, “Unviable Social Movements in Transition
Countries: Central Asian Hizb ut-Tahrir al-Islami”, Contemporary
Eurasian Studies: Academic journal, No. 3, 2016
(excerpts)
1
Translation
Excerpts
A.A. Abdullayev, “Unviable Social Movements in Transition Countries: Central Asian Hizb ut-
Tahrir al-Islami”, Contemporary Eurasian Studies: Academic journal / Ed. Yu.G. Goluba –
Saratov, 2016. – Issue 3/2016 – pp. 50-66.
[…]
Pages 50-51
This paper focuses on the origin of Hizb ut-Tahrir al-Islami (HT) which partly filled the
ideological vacuum in Central Asia that occurred as a result of dissolution of the Soviet Union. The
HT neither fits the political party criteria; nor can it be defined as militant Islamist group, which
uses direct force to overthrow secular governments. At the same time, the HT is not a typical nongovernmental
organization, which is engaged in social development or fights for the rights of its
members.
Thus, this study attempts to determine the place of this Islamist group within the range of
existing contentious phenomena and using theory of social movements it argues that the HT,
regardless of its violent or non-violent agenda, cannot meet the full scale standards of a social
movement organization not only because of the lack of Western democracy in this region but also
because it does not possess necessary elements of a social movement to mobilize the masses in
Central Asia. Even though there are certain structures and elements of campaigning, the activities of
this clandestine group are limited to distribution of literature criticizing governments. Such a
shortage of program materials distances Central Asian HT from modern social movements.
Nevertheless, this paper argues that the group should be recognized as the part of another form of
contentious politics without the “social movement” label. […]
Pages 52-53
History of the HT
In 1952, dissidents of the Muslim Brotherhood established HT in the Jordanian-controlled
part of Jerusalem. At first, the party had two aims: the creation of an Islamic state and the liberation
of Palestine. Political activist and scholar Taqi al-Din al-Nabhani was one of the founding fathers of
the party and his initial ideas were to study Palestinian history, how Israel was formed and how to
“liberate Palestine”, but he did not focus on establishing the Caliphate, which today the party
proclaims as its inherent goal [26]. HT leader Nabhani has expressed his views and ideas in works
such as Salvation of Palestine, Nizam al-Islam, al-Taqqatul al-Hizbi, Nizam al- Hukm, al-Islam,
Dawla and al-Nizam al-Ijtim and fi al-Islam. Together with three other members of the Jerusalem
branch of the Muslim Brotherhood, Nabhani went out and applied to the Jordanian Ministry of
Internal Affairs to legalize the party. The ministry rejected the application and explained that the
party’s program was contrary to the Jordanian constitution, but in March 1953, the party was
registered as an “association under the Ottoman Association Act”. From the very beginning, the HT
never acquired legal status despite numerous applications and attempted to spread Islamist ideology
through underground study groups using leaflets. In the meantime, the party nominated independent
candidates for elections to the Jordanian Chamber of Deputies and won one seat in the 1954
elections and one seat in the 1956 elections. The party became popular in the 1960s, tried to seize
power through a military coup and supported the armed forces not only in Jordan, but also in Iraq
and Syria. The aforementioned and the further attempts in Jordan in 1969 and 1971, as well as in
southern Iraq in 1972, failed and demonstrated the party's ineffectiveness, which led to a decline in
support in the 1980s [26]. In general, HT stands for three topics. First, it tries to convince
Annex 1198
2
westernized Muslims that Islam provides a better basis for the modern political, social and
economic order than capitalism or socialism. Second, it insists on studying the history of Muslims
to understand the causes of contemporary political weakness. The third topic focuses on “the
measures Muslims should take to restore Islam through an Islamic state” (banned in Russia) [8].
Despite the fact that the party declares that it will never use the violence, both the media and
the governments have always classified the activity of HT as extremist and terrorist activity. Its
main goal is to create an Islamic State and it seeks to achieve this goal in three stages, described
below [10].
To this end, the party draws parallels to similar actions taken by the Prophet Muhammad
before the establishment of the Caliphate in Medina in the seventh century:
1. The stage of education to cultivate individuals who believe in the idea and methods of the
party and thus form a party group.
2. The stage of interaction with the Ummah [global community of Muslims] to instruct the
Ummah to spread Islam so that this is its main agenda and it works to translate this agenda into
everyday life.
3. The stage of forming the government that embraces Islam and uses it as a message to the
world.
The party, which spread from Jordan to other parts of the Middle East and North Africa, particularly
such countries as Lebanon, Syria, Iraq, Egypt, Tunisia, Turkey, but never gained as many
supporters as expected. […]
Page 59
In May 2000, HT of Central Asia tried to use lobbyist mass media and offered cooperation
to journalists in Osh and Jalal-Abad in the Kyrgyz Republic in exchange for publishing information
about the party's activities in the Fergana Valley and Ummah formation, as well as the Islamic way
of life through the establishment of a caliphate.
In the case of success, the HT “representative” would provide the journalists with leaflets
and other publications that could dispel the fear of the public and the authorities towards the HT.
Again, HT did not appear directly in the mass media, even in the Kyrgyz Republic, where freedom
of speech is considered the highest among the five Central Asian countries. […]
Page 61
There is no unity among the members of the HT in the Central Asia. Again, since the
activities of the group are secret, there is no accurate information, but it is obvious, for example,
that the HT members do not wear special suits or badges, do not hold demonstrations where they
could bring banners, or march in columns and do not sing lines from the Quran. On the contrary, in
order to unite demonstrators during the Kilafah conference held in Jakarta in August 2007, two
groups left the Central Asian HT for a short period of time [9].
The first split happened in 1996-1997. One of the main members, Akram Yuldashev,
disagreed with the methods of creating the caliphate and argued that the group’s activity shall be
adapted to local environment. After local leaders refused to support Yuldashev’s arguments, he
founded his own group called Akromiya. Later, the Uzbekistan government blamed that group for
organizing the 2005 tragic events in Andijan [4]. The second split happened in 1999. A significant
number of the HT members left to create another group called Hizb al-Nusra (Victory Party), which
kept the HT’s ideology, but rejected the methods of distributing literature due to frequent arrests.
The latter group justified armed jihad to counter arrests [5].
In addition to the aforementioned riots, one can also observe conflicting actions of the members
who remain within the Central Asian HT. For example, HT strongly opposes modern concepts of
the nation-state and ignores political participation within the framework of existing states. […]
Annex 1198
3
Pages 62-63
Last but not least, the mission of the Central Asian HT is the most pressing issue to be
discussed in the present article. The main question is how the adherents of the Central Asian HT
should defend their views. What makes the members abandon the oaths they had made before
joining HT [23]. Today, religious activism is widespread along with the suicide bombings that we
receive reports about from all over the world. For example, for religious reasons, some Palestinians
have joined Hamas and are risking their lives by becoming a target for the powerful modern armies
of Israel and the United States [22]. The description of the radical Islamic groups’ audience suggest
that it “cultivates” the idea that true believers should participate in (or at least support) the violence,
because this type of activity is a divine order: certain forms of activity are interpreted as the
fulfilment of “God's will” [30]. Despite the lack of evidence of direct involvement of the Central
Asian HT members in the violence, there is a tendency towards radicalisation in this group and
most of the members may feel that they are doing “God's will” in their activity [6].
The nature of the protest in this case is the overthrow of secular governments and the establishment
of the Caliphate, which automatically call on the members of the Central Asian HT to make huge
commitments when joining the group. In addition to paying membership fees or receiving payment
for participation, they commit to risks of being jailed for long periods. The reason for this is that all
five governments of the Central Asian states have outlawed HT within their jurisdiction.
Persecution for membership differs from country to country, but extreme forms again belong to
Uzbekistan, where many people have been charged with organising unauthorised groups,
distributing literature that calls into question the constitutional order and so on. […]
Annex 1198
Annex 1199
E.N. Egorov, “The ‘Tablighi Jamaat’ Movement: the Ideology and the
Activity Specifics”, Islamovedenie, No. 3, 2016
(excerpts)
1
Translation
Excerpts
E.N. Egorov, The “Tablighi Jamaat” movement: the Ideology and the Activity Specifics //
Islamovedenie [Islamic Studies]. 2016. Vol. 7. No. 3. P. 5–16
Pages 12-14
[…]
In Kyrgyzstan, as in the other Central Asian republics, the movement promotes itself as
apolitical organization. In an interview, one of the leaders of the movement in the republic, when
asked about the political aspects of “Tablighi Jamaat”, replied as follows: “Politics divides Muslim
society, that’s why ‘Tablighi Jamaat’ traditionally avoids politics. Moreover, we also avoid
religious disputes, such as the differences between madhhabs in Islam and between Shiites and
Sunnis. Our task is to bring people to faith and encourage them to fulfill all the Islamic edicts “[9, p.
66].
The basis of “Tablighi Jamaat's” activities in Kyrgyzstan is dawah, that is, the preaching.
Kyrgyzstan is divided into 16 khalks (territories), and Tablighi depart to preach from the center of
each khalk across the entrusted territory. At the republican level, a Mejlis is held monthly, where a
large number of Tablighis can participate. The authorities do not interfere with the activities of the
movement for practical reasons, but try to control the activities of “Tablighi Jamaat”. In order to do
so, they established a Dawah Department within the Spiritual Directorate of Muslims of
Kyrgyzstan, which organizes and monitors the activities of Tablighi groups. Since 16 February
2003, the Council of Ulemas of Muslims of Kyrgyzstan, by a special fatwa established that dawah
could be performed only under the permission of the Spiritual Directorate of Muslims of
Kyrgyzstan. Before going to the preach, each Tablighi group shall notify the Dawah Department,
indicating the route of movement, the purpose of the mission, detailed information about the group
members and funding and provide the list of mosques that the group intends to visit on its way.
The question is whether the imams of the official mosques are capable of proper theological
control over the Tablighi activities, when only 20% of the imams of the republic have a basic
religious education received in a Madrasa and an institute. And even if the imam once studied in a
Madrasa, the situation still does not inspire optimism. There are 81 Islamic educational institutions
in Kyrgyzstan, but none of them has state certification and an approved training program. In
Madrasas and institutes, memorizing the Surah of the Quran is often passed off as fundamental
religious education [3].
The Kyrgyz authorities tried to declare Tablighi Jamaat an extremist organization. Thus, on
3 February 2009, the Pervomayskiy District Court of Bishkek received an application from the
General Prosecutor's Office of Kyrgyzstan on recognizing the movement as extremist, but later it
was withdrawn for a more detailed study of the situation. In 2015, the State Committee for
Religious Affairs summed up the hesitations and doubts of state bodies by issuing a methodological
manual “State policy in the religious sphere and the main religious movements in Kyrgyzstan”. In
this manual, the positive features of Tablighi Jamaat are listed, including the pacifist nature of its
activities and the rehabilitation mission in relation to asocial persons (former prisoners and
alcoholics). The authors of the manual conclude that some followers of the movement go over to
the side of the Islamists only due to ignorance and for the sake of personal ambitions, and the
Annex 1199
2
prohibition of the movement in neighboring countries had political motives. The manual clearly
states that the movement does not pose a threat to the republic’s security [6, p. 35].
Conclusion
Based on the example of Kyrgyzstan, it seems possible to analyze the wrong steps in
determining the strategy of the state bodies’ activities towards the Tablighi Jamaat. First, the state
authorities of Kyrgyzstan are not sure if they would be able to cope with the movement, which, if
banned, will go underground. One cannot but agree that underground organizations are more
difficult to control. Such cases require professional law enforcement agencies and a clear will of the
country's leadership. Second, the authorities hope that in a situation of economic instability and
unemployment, weakness of law enforcement agencies and the state system as a whole, and the lack
of a unified state ideology, the “Tablighi Jamaat” is able to distract people from their everyday
problems and grievances with the authorities and channel their energies into religious matters. Such
tactics can be successful in the short term. Youth and vulnerable segments of the population will
retreat to mosques, rather than mobilize in demonstrations calling for a change in government,
which has failed to provide them and their children with a decent standard of living. However, as
they immerse themselves in Islam, they will learn about “righteous caliphs”, “fair distribution of
social benefits”, “rulers who maintain cordial relations with infidels in the West”, “oppression of
Muslims in the world” and similar “truths” of religious radicals. Gradually, citizens will have a
need for answers to their questions, including domestic and social questions, and they will seek
answers in religion. Then the radicals will enter into action and explain to the people who is to be
blamed for their misfortunes and who should be punished.
Therefore, allowing the creeping Islamisation of the population might become a serious
destabilizing factor in the development of the state in the long run. The author is of the opinion that
in the short term, the “Tablighi Jamaat” movement does not pose a threat to the states in which it
operates. However, in the long term, the movement's activities require the close attention of the
regulatory authorities, as they are aimed at the Islamisation of the general population using forms of
Islam that are far from the most democratic and modern.
[…]
Annex 1199
Annex 1200
V.Yu. Zorin, R.A. Starchenko, V.V. Stepanov, Civic Identity and Interethnic
Relations in Crimea. Field Ethnostatistics, Letny Sad, Moscow,
2016 (excerpts)
Translation
Excerpts
V.Yu. Zorin, R.A. Starchenko, V.V. Stepanov, Civic Identity and Inter-ethnic Relations in Crimea.
Field Ethnostatistics. – M.: “Letny Sad”, 2016. – 110 p.
[…]
Page 72
2.6 Opinion of respondents by ethnicity
14. In your perception, what is your county of citizenship?
Answers, %
Ethnic Russians
Answers, %
Ethnic Ukrainians
Answers, %
Crimean Tatars
- Russia 91.12 47.62 37.50
- Ukraine 0.47 14.29 5.0
- Russia and Ukraine 5.84 19.05 17.50
- Other 1.17 3.17 7.50
- It is hard for me to say 1.17 15.87 31.25
- No response 0.23 1.25
100 100 100
[…]
Annex 1200
Annex 1201
M.K. Archakov, Political Extremism in Russia: Essence,
Manifestations, Measures of Counteraction, Blagoveshchensk State
Pedagogical University, 2016
(excerpts)
1
Translation
Excerpts
M.K. Archakov, Political Extremism in Russia: Essence, Manifestations, Measures of Counteraction,
Dissertation submitted in fulfillment of the requirements for the Degree of a Doctor of Political
Science at the Federal State Budgetary Educational Institution of Higher Education Blagoveshchensk
State Pedagogical University, 2016
[…]
Pages 5-6
At present, political radicalism is often defined as “social and political ideas and actions aimed
at most cardinal and radical change of existing social and political institutes”.69 Moreover, according
to some researches, on a theoretical level, content-wise, there is no difference between radicalism and
extremism (these phenomena are almost identical).70 However, the same V.S. Martyanov does make
a reservation that political radicalism becomes extremism when words are turned into action.
What is not quite clear in this position of V.S. Martyanov is that, assuming radicalism turns
into extremism based on the “action” criterion, what is the difference between radical activity and
extremist activity? In our view, as a working hypothesis, the main criterion to differentiate between
these two phenomena, which are indeed very similar, is the deliberate commission of unlawful violent
acts, which has a clearly defined reason (motive). The extremists are always aware in their political
life of their internal (psychological) readiness to commit violent (unlawful) actions to reach their aim,
hence, the “extremity” of their actions is maximal and morally justified (for example, preparing and
committing a terrorist attack not thinking about potential innocent victims). Whereas the
representatives of political radicalism, despite being committed to decisive actions and attitudes, as a
rule, try not to cross that line (commission of a psychologically justified deliberate violent act).
Therefore, the examples of radical activity can include: unauthorized unarmed pickets and meetings
of the opposition, blocking of roads by the protesters, protest campaigns against infill development
of residential areas, hunger strikes, unauthorized making of political inscriptions, etc.
[…]
69 D.V. Olshansky. Psychology of Terror. SPb, 2002. P. 215.
70 V.S. Martyanov. Idem. P. 85; D.V. Olshansky. Idem. P. 216.
Annex 1201
Annex 1202
V.M. Lebedev (ed.), Commentary to the Criminal Code of the Russian
Federation, Vol. 1, General Part, Urait, Moscow, 2017
(excerpts)
Translation
Excerpts
COMMENTARY TO THE CRIMINAL CODE OF THE RUSSIAN FEDERATION
IN 4 VOLUMES
VOLUME 1
GENERAL PART
Editor-in-Chief -
Chairman of the Supreme Court of the Russian Federation,
Honored Lawyer of the Russian Federation,
Doctor of Juridical Sciences
V. M. LEBEDEV
[…]
Section I. CRIMINAL LAW
Chapter 2. OPERATION OF THE CRIMINAL LAW IN TIME
AND SPACE
[…]
Article 9. The effect of the criminal law in time
[…]
12. Having established the time of committing the crime and the criminal law in force at the time, the
law enforcement officer must be guided by the general rule involving application of the law effective
at the time of commission of the crime for its assessment. Federal Law of 5 May 2014 No. 91-FZ
“On the application of provisions of the Criminal Code of the Russian Federation and the Criminal
Procedural Code of the Russian Federation in the territories of the Republic of Crimea and the federal
city of Sevastopol” made an exception to this general rule in Article 2 in respect of the acts committed
in the territories of the Republic of Crimea and the city of Sevastopol before 18 March 2014, having
established that the criminality and punishability of such acts is determined by the criminal law of the
Russian Federation. At the same time, the effect of this exception must be consistent with the rules
for retroactive application of the law, which generally prohibit a change for the worse.
[…]
Annex 1202
Annex 1203
E.N. Egorov, “Hizb ut-Tahrir in the West: Ideology and Activities”,
Islamovedenie, No. 2, 2017
(excerpts)
1
Translation
Excerpts
E.N. Egorov “Hizb ut-Tahrir” in the West: Ideology and Activities // Islamovedenie [Islamic
Studies]. 2017. Vol. 8. No. 2. P. 28-36
[…]
“Hizb ut-Tahrir” in the West: Ideology and Activities
[…]
Pages 29-32
In the media space, “Hizb ut-Tahrir” positions itself as a political party, the main activity of
which is “to spread Islam by replacing the thoughts, feelings and laws of the society so that these
thoughts become generally accepted and encourage the people to live in accordance with them,
being satisfied with what pleases Allah” [1, p. 104]. As the main political task, “Hizb ut-Tahrir”
puts forward the restoration of the caliphate with an appointed caliph and the use of Sharia law in
legal proceedings. In the field of foreign policy, the party strives for the dominant role of Islam in
the “fight against the unfaithful”.
[…]
While claiming that “Hizb ut-Tahrir” is against the political violence, many are silent about
the fact that the party is also against such a traditional concept of Islam as “moderation”. “Hizb ut-
Tahrir” is of the opinion that terms such as “tolerance” and “moderation” are deliberately
introduced into Islam by Western states in order to make it as secular and compliant as possible.
The most important goal of the activity of “Hizb ut-Tahrir” in Western countries is to create
a political union of Muslims to promote the world Islamic revolution and the Islamisation of the
host states. In this, the party follows the Islamic canons dividing modern states into “dar al-kufr”
(land of non-believers) and “dar al-harb” (land of war), which have no specific form of Islamic rule.
In order to achieve the goal of creating “dar al-Islam”, that is, the “land of Islam”, “Hizb ut-Tahrir”
cultivates the image of a supporter of “pure Islam”, diligently retouching its true radical ideas
[2, p. 18]. The ideologues of the organisation see offensive jihad as a methodological toolset for the
spread of Islam in the world, which, after the seizure of power in all Muslim countries and the
establishment of a world Islamic Ummah, should lead to the establishment of a caliphate. Then the
caliphate should aim at the Islamisation of non-Muslim countries and establish its rule in them.
Until the caliphate is established, Muslims are allowed to take part in jihad where the
majority of the population is Muslim or in the territories which were once under Muslim rule. Jihad
becomes mandatory for Muslims; if non-believers attack a Muslim country, all Muslims in the
world should participate in the defence of such a country. According to the ideologues of “Hizb ut-
Tahrir”, the State of Israel has occupied the lands of Islam, which means that Muslims have the
right to kill Jews [3, p. 145]. It is also noteworthy that the party calls some Western states, e.g., the
United States, the United Kingdom, France and Russia, belligerent, which will hinder the
maintenance of diplomatic relations between them and the future caliphate.
The activity of “Hizb ut-Tahrir” in the United Kingdom
In the United Kingdom, the peak of the activity of “Hizb ut-Tahrir” came during the period
when it was led by Omar Bakri Muhammad, a well-known Islamist figure, who fled to Lebanon in
2005. Bakri was removed from the post of head of the English branch of Hizb ut-Tahrir because of
his harsh language, which could harm the reputation of the party. According to some sources, the
final straw was his demand for the adoption of Islam by the English Queen [4, p. 15].
Annex 1203
2
Interestingly, the government has repeatedly planned to ban “Hizb ut-Tahrir” for extremism.
For example, in 2010 the election manifesto of the Conservative Party included a clause on banning
“Hizb ut-Tahrir”, but due to legal delays, this has not yet happened. The fact is that only
organisations promoting hatred and calling for a violent change of the entire political system are
subject to a ban, while “Hizb ut-Tahrir” seeks restraint in achieving its goals. Besides, special
services are of the opinion that it is easier to control an organisation that works openly than an
organisation that has gone underground.
Speaking of the ways to achieve their goals in conditions of a democratic country, the
ideologues of “Hizb ut-Tahrir” distinguish several strategic stages of the organisation's activity:
familiarising people with their tasks, teaching them of the working methods to form a group capable
of promoting the ideas of “Hizb ut-Tahrir”; interaction with the society on an intellectual level and
encouragement for the acceptance of the version of Islam that they are promoting; work on the
establishment of the Islamic state; formation of the Islamic government and expansion in order to
unite all states with Muslim majority of the population in one caliphate. At present, “Hizb ut-
Tahrir” finds itself, according to its own assessments, at the second stage, that is, it is waging an
intellectual political struggle [2, p. 18]. “Hizb ut-Tahrir” speaks of the indivisibility of the Islamic
Ummah and does not recognise differences among Muslims, but at the same time, the central
leadership allows to change the strategy of activity according to local peculiarities. In conditions of
British democracy, the organisation operates quite freely.
In respect of Muslims and representatives of other religions, “Hizb ut-Tahrir” applies
separate methods of achieving the goals. For instance, the main principles of ideological work in the
environment of British Muslims include: gaining trust and educating Muslims in Islamic traditions,
helping them to understand themselves as part of the world Islamic Ummah; close interaction with
Islamic ulama on the ground as potential advocates of the ideas of the caliphate; ensuring that
students, businessmen and tourists from Muslim countries bring the message of Islam to Western
countries and return to their homeland to work for its benefit; working with political parties and
prominent politicians to highlight the ideas of “Hizb ut-Tahrir”; disapproval of the people who
cooperate with the West as betrayers of Islam.
The ideological indoctrination of representatives of other religions is based on the following
basic principles: demonstrating that Islam is a true religion, capable of giving consolation in life and
after it; educating the new converts to Islam and maintaining a strong faith in them; demonstrating
the inability of capitalism and democracy to meet the true needs of the people, starting debates on
the inequality of people in conditions of a democracy; bringing to the attention of people examples
of the discrimination against Muslims in the West and the equality of people in Muslim countries;
monitoring of publications on Islam by Western research centres and working with people in the
structures of power [3, p. 145].
At the moment, there are about 11,000 followers of “Hizb ut-Tahrir” in the UK [5, p. 4].
While in the 1980s the majority of its members were Turks and Somalis, in the 1990s the party paid
attention to immigrants from Southeast Asia (Pakistan, India, Bangladesh). Today, the majority of
“Hizb ut-Tahrir’s” UK members represent exactly these countries. While at an early stage of its
activity, “Hizb ut-Tahrir” recruited disadvantaged people who had lost hope of breaking free of
circumstances, today the organization recruits educated people, more often those with university
degree. Recruitment of ordinary people has not been terminated, but they form a smaller part of the
party members. The main recruiting routes go through Islamic study circles in educational
institutions and use the promotion of ideas in the Internet, where “Hizb ut-Tahrir” maintains official
websites. In London, the party has its own publishing house “Al-Khilafah Publications” which
publishes the “Khilafah” magazine on-line. The work of the organization in the Internet was
activated due to the fact that the youth started spending more time in network communication.
“Hizb ut-Tahrir” actively takes advantage of the situation around the imams of official
mosques. Most imams in the UK are migrants from Pakistan or other Asian countries with low
levels of education and culture. Naturally, educated and refined young people do not have much
respect for them. Therefore, by recruiting educated youth, “Hizb ut-Tahrir” tries to give such
Annex 1203
3
disgruntled Muslims a worthy teacher and an interesting interlocutor who can communicate with
them on the same level. In the Great Britain, Muslims often do not speak Arabic and are forced to
read Islamic literature, written by Western scholars and adapted to the requirements of democracy,
but having nothing to do with the truly Islamic norms. Here, “Hizb ut-Tahrir” comes to their aid by
supplying an alternative point of view, which is passed off as truly Islamic, in its own publications.
“Hizb ut-Tahrir” actively takes advantage of the fact that Western Muslims do not speak
Arabic and are ready to take on faith what is said in the literature that it publishes. Most of them do
not understand that the excerpts from the Quran and Sunnah, quoted in the party's leaflets, are
deliberately distorted in such a way as to confirm the radical views of the organisation. For
example, the adherents of “Hizb ut-Tahrir” claim that the party was created on the basis of the
words of Allah: “Let there be from amongst you a group calling to good, establishing (prescribing)
what is right and forbidding the evil and it is they who will be successful” (Quran 3:104). The same
fragment in the academic edition of the Quran translated by I.Yu. Krachkovskiy sounds different:
“And let there be a community among you that calls for good, enjoys what is approved and keeps
from what is disapproved. These are happy”. In the version of “Hizb ut-Tahrir” this ayat is
presented in such a way that one could conclude that “Hizb ut-Tahri” is the community mentioned
in the Quran.
[…]
Page 32 – Cont., Page 33
The activity of “Hizb ut-Tahrir” in the Federal Republic of Germany
In the Federal Republic of Germany, the number of “Hizb ut-Tahrir” members is
approximately 320 people. The Office for the Protection of the Constitution of the Federal Republic
of Germany notes the particularly intense activity of the organisation specifically in schools and
universities, which indicates the focus of the organisation's efforts on young people and educated
people [8, p. 198]. In recent years, “Hizb ut-Tahrir” has also paid increased attention to Muslim
migrants arriving from problematic regions of the world.
The authorities have repeatedly tried to find a reason to ban the party and they were helped
in this matter by a conference convened by “Hizb ut-Tahrir” on the occasion of the U.S. invasion of
Afghanistan. At the Technical University of Berlin, on 27 October 2002, a spokesperson for the
German branch of “Hizb ut-Tahrir” addressed 300 people, among whom were the leaders of the
National Democratic Party of Germany. The usually cautious in their statements ideologues of
“Hizb ut-Tahrir” made a bad slip by circulating the party’s magazine at the event calling for jihad
against the Zionist aggression in Palestine. In the materials of the magazine, Israel was called “a
poison dagger in the heart of the Islamic nation”, which could be pulled out only by creating an
army of the caliphate. “Having received the majority in the country, we will make a coup”, stated
the authors of the magazine. A little later, in January 2003, “Hizb ut-Tahrir” was banned from the
activity in the Federal Republic of Germany [9].
However, the organisation continues its activity on an illegal basis, criticising both the
domestic and foreign policies of the state. “Hizb ut-Tahrir” condemns the domestic policy of the
Federal Republic of Germany …
[…]
Annex 1203
Annex 1204
V.Yu. Zorin, R.A. Starchenko, V.V. Stepanov, eds., Ethnic and Ethno-
Political Map of Crimea. Organisation of Monitoring and Early
Warning of Ethnic and Religious Conflicts, Institute of Ethnology and
Anthropology of the Russian Academy of Sciences, Moscow, 2017
(excerpts)
1
Translation
Excerpts
Ethnic and Ethno-Political Map of Crimea: Organization of monitoring and early warning of ethnic
and religious conflicts (Ed. by V.Yu. Zorin, R.A. Starchenko, V.V. Stepanov). – M. Institute of
Ethnology and Anthropology of the Russian Academy of Sciences, 2017. – 216 p., 42 illustrated
maps.
[…]
Page 15
§2.
Ethnic diversity in Crimea: the Russian census helps to see the modern picture
V.Yu. Zorin, V.V. Stepanov
[…]
Here we will briefly list what was required for the Crimean census additionally in order to
more accurately take into account the ethnic composition of the population. For this, two fundamental
things had to be done - to check and supplement the lists of possible answers of the population about
nationality and languages, and to compile a list of individual nationalities for the development of
tables on social and demographic parameters of the population. In the first case, minimal additions
were required, since the 2010 list of possible answers from the population about nationality was
already large - it contained 1750 options …
Page 16
Table 1. Ethnic composition of the population according to the 2014 census in Crimea
Crimea as a whole Republic of Crimea Sevastopol
people % people % people %
People who indicated
their nationality 2197564 100 1823692 100 373872 100
Russians 1492078 67.9 1188978 65.2 303100 81.1
Ukrainians 344515 15.7 291603 16.0 52912 14.2
Crimean Tatars and
Tatars* 277336 12.6 271780 14.9 5556 1.5
Crimean Tatars 232340 10.6 229526 12.6 2814 0.8
Tatars 44996 2.0 42254 2.3 2742 0.7
Belarusians 21694 1.0 17919 0.1 3775 1.0
Armenians 11030 0.5 9634 0.5 1396 0.4
Azerbaijanis 4432 0.2 3738 0.2 694 0.2
Uzbeks 3466 0.2 3265 0.2 201 0.1
Moldovans 3147 0.1 2573 0.1 574 0.2
Jews 3144 0.1 2543 0.1 601 0.2
Annex 1204
2
Koreans 2983 0.1 2820 0.2 163 0
Greeks 2877 0.1 2646 0.1 231 0.1
Poles 2843 0.1 2435 0.1 408 0.1
Roma 2388 0.1 2381 0.1 7 0
Chuvash 1990 0.1 1529 0.1 461 0.1
Bulgarians 1868 0.1 1506 0.1 362 0.1
Germans 1844 0.1 1648 0.1 196 0.1
Mordovians 1601 0.1 1334 0.1 267 0.1
Georgians 1571 0.1 1280 0.1 291 0.1
Turks 1465 0.1 1413 0.1 52 0
Tajiks 874 0.04 798 0.04 76 0.02
Mari 801 0.04 723 0.04 78 0.02
Bashkirs 764 0.03 602 0.03 162 0.04
Udmurts 670 0.03 570 0.03 100 0.03
Ossetians 659 0.03 492 0.03 167 0.04
Kazakhs 628 0.03 509 0.03 119 0.03
Arabs 559 0.03 516 0.03 43 0.01
Karaites 535 0.02 500 0.03 35 0.01
Krymchaks 228 0.01 177 0.01 51 0.003
Others 9574 0.4 7780 0.4 1794 0.5
*Crimean Tatars and Tatars are counted separately and in total, because some of the Crimean Tatars indicated
their ethnicity as “Tatars”.
Page 17
… which already included Crimean Tatars (including various self-names), Karaites, Krymchaks,
Armenians (including the “Crimean Armenians” name), and other names of nationalities typical for
Crimea. All of them were on the 2010 list, because in other regions of Russia there are also such
names of nationalities. In addition, taking into account the specifics of Crimea, possible variants of
such self-names were added:
- in addition to the “Russians” answers, the name of “Russian Crimeans” is added
- in addition to the “Karaites” answers, the names of “Crimean Karaites” and “Krymkarailar” are
added
- in addition to “Krymchaks”, the names of “Krymchakh”, “Krymchakhlar”, “Jews Krymchaks” and
“Eudyler”
- in addition to “Greeks”, the name of “Crimean Greeks” is added
- in addition to “Turks”, the name of “Crimean Turks” is added.
In addition, a special situation for Crimea was taken into account, in which part of the
population, calling themselves as “Tatars”, indicates that their native language is Crimean Tatar -
such answers are attributed to the “Crimean Tatars” general name.
[…]
Russians in Crimea are the largest part of the population - 67.9% (Republic of Crimea 65.2%,
Sevastopol 81.1%). The number of Russians taken into account in the census was 1.49 million people
in Crimea, including 1.19 million people in the Republic of Crimea and 303.1 thousand people in the
Annex 1204
3
city of Sevastopol. But these are not the final figures, since during the census, 87.2 thousand people
did not have their nationality indicated in the census form for one reason or another.
Page 18
This means that the corresponding share of Russians among them is obviously the same as
among those enumerated with an indication of their nationality, and amounts to 59.2 thousand people.
Consequently, the total number of Russians in Crimea reaches 1.55 million.
Taking into account the processes of demographic aging and the processes of depopulation,
which covered many regions of the former Soviet Union, incl. Crimea, one should expect a decrease
in the population of Crimea, incl. Russians. Indeed, in the 25 years after the 1989 census, the
population in Crimea has decreased by 6%, while the number of Russians has decreased by 5-8% (in
1989, there were 1.63 million Russians in Crimea). In 2001, there was an All-Ukrainian census in
Crimea, according to which the total population of the peninsula decreased by only 1.2% by that
period, while the number of Russians decreased by 11%, the number of Ukrainians decreased by 8%.
Such differences are associated not only with natural-demographic processes and migration, but also
with a change in ethnic identity, as well as with a double identity, because there are a large number
of Russian-Ukrainian families in Crimea. For this reason, under the conditions of the state of Ukraine,
the census number of Russians in Crimea decreased faster, and the census number of Ukrainians
decreased more slowly due to the “transition” of identity from Russians to Ukrainians, although from
a purely demographic point of view, the picture should have been the opposite, because the Ukrainian
part of the population in Crimea is characterized by the greatest signs of demographic aging. In the
current Crimean census, after the transition of Crimea to Russia, the “transition” of identity from a
part of Ukrainians to Russians has already appeared. For this reason, the number of Russians in
Crimea even slightly increased against the background of the 2001 census, although the decline was
still significant compared with the Soviet period.
One way or another, but according to all three named censuses, Russians are numerically
predominant in cities and rural areas of Crimea. The latest census showed that, in addition to the city
of Sevastopol, the number of Russians is especially large in the cities of Simferopol 240.2 thousand,
Kerch 124.6 thousand, Yalta 89.9 thousand, Evpatoria 85 thousand, Feodosia 77.5 thousand, as well
as in the Simferopolskiy District 84.1 thousand, the Bakhchisarayskiy District 50.9 thousand, and the
Krasnogvardeiskiy District 44.3 thousand.
The second largest group in Crimea is Ukrainians - 344.5 thousand people, which is 15.7% of
the population. There are 291.6 thousand Ukrainians (16% of the population) on the territory of the
Republic of Crimea, and 52.9 thousand Ukrainians (14.2% of the population) in the city of
Sevastopol. When adjusting the number at the expense of persons whose nationality, for one reason
or another, was not indicated in the census form, the total number of Ukrainians in Crimea is even
greater - 358.2 thousand people. The total number of Ukrainians in the post-Soviet period has
decreased, primarily due to the processes of demographic aging. However, as already mentioned, the
natural-demographic decline was partly offset at the previous stages due to the “transition” of identity
and due to double identity. In the current Crimean census, there was no such compensation.
Page 19
In addition to Sevastopol, Ukrainians are numerous in the cities of Simferopol 43.5 thousand,
Yalta 23.4 thousand, Evpatoria 17.1 thousand, Kerch 12.1 thousand, Feodosia 11.9 thousand, as well
Annex 1204
4
as in the Simferopolskiy District 22.5 thousand, the Sakskiy District 16.2 thousand, the Dzhankoyskiy
District 15.9 thousand, the Krasnogvardeisky District 15.5 thousand, and the Bakhchisarayskiy
District 11.6 thousand. The largest share of the population of Ukrainians is in the Krasnoperekopsky
District (32.5%) and the Razdolnenskiy District (30. 2%), the cities of Krasnoperekopsk (30.5%) and
Armyansk (29.5%), as well as in the Pervomaiskiy District, the Dzhankoyskiy District, and Sakskiy
District (more than 20%).
The third largest group in the Crimean Federal District is the Crimean Tatars. It is very
important to say about the problems of counting the number of Crimean Tatars. The fact is that in the
last Soviet census of 1989, the Tatars in Crimea were not actually counted, since at that time their
repatriation was just beginning. Until recently, the only official information about the Crimean Tatars
for the entire post-Soviet period was the results of the 2001 All-Ukrainian Population Census,
according to which 245.3 thousand Crimean Tatars lived in Crimea. However, the accounting
methodology in that Ukrainian census had specific features, since all “Tatars” who were from
Uzbekistan (i.e., from places of Crimean Tatar exile) were classified as “Crimean”. In addition to the
Crimean Tatars, the Ukrainian census counted 13.6 thousand “simple” Tatars on the peninsula. As
for the latest Crimean census of 2014, only those who identified themselves as such were counted as
“Crimean Tatars”, plus, as already mentioned, Tatars are classified as Crimean, who during the census
indicated the Crimean Tatar language as their native language (the latter turned out to be only 1.5
thousand). Thus, in 2014, the figure was 232.3 thousand people, which is less than according to the
Ukrainian census, but this is, so to speak, the “census number” or the number of respondents who
indicated the prefix “Crimean” in their self-identification. In reality, the number of Crimean Tatars
did not decrease, but increased (for more details, see the Article “Accounting for ethnic groups in
Crimea and overcoming the “indigenous and non-indigenous” syndrome in this publication).
The share of Crimean Tatars among the population differs in urban and rural areas, and this is
quite expected, because two-thirds of the repatriates, moving to Crimea, settled in rural areas. The
census showed that today Crimean Tatars and Tatars make up 6.1% of the population in the cities of
Crimea and 21.3% in rural areas. The largest number of Crimean Tatars and Tatars was recorded by
the census in the Simferopolskiy District 37.9 thousand and the city of Simferopol 33 thousand, as
well as in the Bakhchisarayskiy District 25 thousand, the Belogorskiy District 20.4 thousand, the
Krasnogvardeisky District 17.8 thousand, the Dzhankoyskiy District 17.7 thousand, the Kirovskiy
District 16.7 thousand, the Sakskiy District 16.5 thousand, the Leninskiy District 10.3 thousand. The
largest share of the population of Crimean Tatars and Tatars is in the Belogorskiy District (34.4%),
the Kirovskiy District (33.2%), the Sovetskiy District (28.6%), the Bakhchisarayskiy District
(27.7%), the Dzhankoyskiy District (26.1%), the Simferopolskiy District (25.3%), as well as in the
city of Sudak (24.7%). In the Pervomaiskiy District, the Sakskiy District, the Krasnoperekopskiy
District, the Krasnogvardeiskiy District, the Nizhnegorskiy District, they make up (more than 20%
of those who indicated their nationality). Crimean Tatars and Tatars make up 9.9% of the population
in Simferopol, and 1.5% in Sevastopol.
[…]
Page 21
[…]
Annex 1204
5
The cultural unity of the Crimeans is evidenced by the census data on their native languages.
At the census, 2.22 million people. (97.1% of residents) indicated their native language. At the same
time, 72.3 thousand people indicated Ukrainian as their native language,2 [2: Excluding the Ukrainian
language for persons who have not indicated a nationality] mostly Ukrainians. However, among all
Ukrainians in Crimea, the Ukrainian language is considered their native language by 20.3%. In
addition, 10% of local Poles and 0.13% of Russians consider Ukrainian as their native language.
The Crimean Tatar language is considered their native language by 172.3 thousand people,3
[3: Excluding this language for persons who have not indicated a nationality] mostly Crimean Tatars,
as well as a small number of Azerbaijanis. Among Crimean Tatars, 74% named Crimean Tatar as
their native language. The same indicator is typical for 33.4 thousand Tatars with their native Tatar
language - 74.5%. In addition, 47.2 thousand Crimean Tatars, i.e. more than Tatars indicated Tatar
as their native language in the census. This is explained by the fact that Crimean Tatars often call the
Crimean Tatar language as Tatar.
Page 22
Therefore, it is appropriate to present a summary indicator for the Crimean Tatar and Tatar
languages. These languages were named as native ones by 252 thousand Crimean Tatars and Tatars,
or 91% of their total number.
Among other languages named by the population as native, the Romani language was
indicated by 66% of Romanes, the Armenian language was indicated by 53% of Armenians, the
Bulgarian language was indicated by 18% of Bulgarians, the Greek language was indicated by 15%
of Greeks, the German language was indicated by 6% of Germans, the Karaite language was indicated
by 6% of Karaites, the Crimean language was indicated by 3% of Krymchaks.
As for the majority of the population of Crimea, regardless of nationality, many called Russian
their native language - 1.84 million people, or 84.1%4 [4: From the number of people who indicated
their nationality]. The Russian language in Crimea was called their native language by 99.8% of
Russians, 79.7% of Ukrainians, 91.1% of Belarusians, 97.7% of Jews, 95% of Krymchaks, 94% of
Karaites, 92% of Germans, 86% of Poles, 83% Greeks, 81% Bulgarians, 73% Moldovans. The
Russian language was called their native language by 47% of Armenians, 37% of Azerbaijanis, 32%
of Roma, 8.7% of Crimean Tatars and Tatars.
The Russian census in Crimea took into account 471,000 married couples, including marriages
registered by state registry offices and unregistered marriages. 461.3 thousand married couples were
taken into account, indicating the nationality of the spouses. Of this number, single-ethnic married
couples make up 72.4%, and nationally mixed married couples make up 27.6%.
There are significant differences across national groups. Of the total number of married
couples in which one or both partners are Russian, single-ethnic marriages prevail - 67%, and interethnic
marriages account for a smaller share - 32% (another 1% falls on married couples in which the
nationality of one of the spouses is unknown).
Among married couples in which one or both partners are Crimean Tatars or Tatars, singleethnic
marriages make up 75.7%, and interethnic marriages make up 23.9%.
In married couples with the participation of Ukrainians, single-ethnic marriages are much less
common - 29%, and the level of interethnic marriage is high, 70%.
Annex 1204
6
Also, most other groups of the population of Crimea are characterized by low rates of singleethnic
marriage and high rates of interethnic marriage: Poles, Germans - 97% of interethnic
marriages, Bulgarians, Moldovans - 94%, Krymchaks, Karaites, Belarusians - 91%.
Jews (13%) and Greeks (16%) are distinguished by a certain number of single-ethnic
marriages in Crimea, but in these groups of the population, interethnic marriages significantly
predominate: Jews - 86%, Greeks - 83%.
Azerbaijanis - 31% and Armenians - 40% differ in a noticeable share of single-ethnic
marriages, respectively, in these groups interethnic marriages make up 68% and 60%. Among all the
small groups of Crimea, single-ethnic married couples prevail only among Roma - 53%, interethnic
- 47%.
Page 23
At the census in the Crimean Federal District, 2.22 million people or 97.2% of the permanent
residents of the Crimean Federal District indicated their citizenship, and 64.7 thousand people (2.8%)
did not indicate their citizenship.
The vast majority of residents of the Crimean Federal District ranked themselves among the
citizens of the Russian Federation - 2.17 million or 97.5%, incl. 97.6% in the Republic of Crimea,
and 96.8% in Sevastopol.
46.4 thousand people (2.1% of the population) declared the citizenship of Ukraine in the
Crimean Federal District, 5.4 thousand people (0.2%) declared citizenship of other states, and 3.4
thousand people declared that they do not have citizenship (0.15%).
Citizens of Ukraine mainly live in large cities of the Crimean Federal District - Sevastopol,
Yalta, Simferopol, Evpatoria, Alushta, Feodosia, Kerch (in these cities 71% of all Ukrainian citizens
in Crimea). In terms of the proportion of Ukrainian citizens among the resident population, the urban
district of Yalta - 5.2%, the urban district of Alushta - 4.9%, the city of Sevastopol - 2.8%, the Black
Sea municipal district - 2.7%, the urban district of Evpatoria - 2.4% are distinguished.
Citizens of the Russian Federation among people under the working age make up 97.7%,
among people of working age 97.0%, among people over working age 98.6%. The indicators of
Russian citizenship are relatively lower in the 15-34 age range and amount to 96.4%, incl. at the age
of 20-24, 96%.
Citizens of Ukraine among people under the working age make up 2%, among people of
working age 2.5%, among people over working age 1.2%. The largest share of 3% citizens of Ukraine
is among persons aged 20 - 34.
Today, the success of the democratic development of states and districts is usually assessed
not only by economic parameters, but also through the prism of the policy of cultural diversity and
civil unity. This assessment is also applicable to the situation in modern Crimea. On the peninsula,
with its ethnic diversity, the absolute majority of the population shares the same civic feelings - this
is reflected in the 2014 All-Crimean Referendum on the State Status of Crimea, this is enshrined in
the new Constitution of the Republic of Crimea, which says about the multinational people of Crimea,
about three state languages, their equality and freedom of national and cultural development.
The unity of the Crimean people is not only civil, but also cultural. There are no closed or
isolated groups in Crimea, literally all cultures and languages are closely interconnected, their fates
are intertwined in families, everyday life, at the level of everyday communication. The mosaic of the
Annex 1204
7
Crimean ethnic diversity makes up the inseparable fabric of the cultural unity of the Crimeans, and
this was clearly confirmed by the Russian population census.
[…]
Page 24
§3.
Identity of Crimeans and the quality of the Russian census in Crimea
V.V. Stepanov
[…]
Page 26
[…]
We have asked the respondents a question formulated in the most neutral way, which was as
follows: “Two months ago, in Crimea, a state population census took place. Participation was
voluntary. Did you partake?” In response, we received an affirmative ‘yes’ from 90.2% of the
respondents - for a census such number is very good, if not ideal, and it exceeds the figures for many
regions of Russia. It also tops census participation averages for most western countries. Only 8.7%
of the polled Crimeans voiced their non-participation and 1.1% found it difficult to say if they
participated in the census. The last is unsurprising, since in some households relatives spoke for their
absent family members, who were at work, for example, which was not prohibited by the rules of the
census. It must also be noted that we relay data on city-dwellers, who, as is commonly known, are
less inclined to participate in a census, meaning that in general, the level of participation in Crimea
was even higher.
[…]
Page 28
[…]
Turning to our survey. 10.7% of Ukrainians claimed their non-participation in the Russian
census, plus 1.4% abstained from answering, saying that they do not remember or do not know if they
participated or not. Among Russians such answers were given by 8.2% and 1% respectively.
[…]
Meanwhile, outside critics maintained asserting the non-participation of Crimean Tatars in the
Russian census. Results of our survey did not confirm their position, since only 7.5% of the polled
Crimean Tatars claimed their denial to participate in the census, which is even less than among the
Russian Crimeans.
[…]
Annex 1204
8
Page 33
[…]
For the sake of completeness, we point out that during the census, almost all Russians, both
in urban areas and in Crimea as a whole, declared Russian as their native language - 99.8%, and only
0.1% declared Ukrainian as their native language. Our survey showed that Russians have the same
level of identity of their native Russian language - 99%, while, taking into account the multiple
answers, 9.7% of Russians named Ukrainian as their native language.
Linguistic identity is also expressed in the respondents' assessment of their own language
practices. During the 2014 census, standard questions were asked - “do you speak Russian” and “what
other languages do you speak”, and several answers could be given. 99.8% of Crimeans speak
Russian, including 99.6% of urban Ukrainians and Crimean Tatars who indicated this level of
proficiency. The knowledge of the Ukrainian language was indicated by 21.6% of the townspeople,
including 18.7% among Russians, 45.8% among Ukrainians, and 15.1% among Crimean Tatars.
Also, townspeople indicated proficiency in the Crimean Tatar language - 3.3%, among Russians and
Ukrainians - 0.1%, among Crimean Tatars - 53.1%.
In our study, we did not ask questions about language proficiency, but asked respondents in
which languages they communicate with others in different circumstances - with their families, at
work, in public places. The results of the survey are entirely consistent with the census data, while
there is a pattern of wider knowledge of the Ukrainian language, but its lesser use in everyday life. It
turned out that 98% use Russian at home, only 5% use Ukrainian and 3% use Crimean Tatar. Urban
Ukrainians in Crimea, according to their self-esteem, speak Russian at home - 98%, partly Ukrainian
is also used - 20%. 11% of Ukrainians use the Ukrainian language at work, 13% - in public places.
Also, urban Crimean Tatars, according to their own assessment, use mainly Russian in home
communication - 74%, in parallel, the Crimean Tatar language is used - 49%. The Crimean Tatar
language is used by 17% of Crimean Tatars at the workplace, and 25% - in public places.
Thus, the 2014 Russian census in Crimea took into account the linguistic identity of the
population without any manipulation, the answers were recorded as the respondents reported. The
limitations were only of a technical nature, expressed in the inability of the census to calculate the
ambiguous answers of the population about their native languages.
An identity picture is incomplete without information on citizenship. As is known, in the
census, the question of citizenship is asked, and this is not a question of civic feelings. However, in
the case of the census in Crimea, which was carried out in the year of the transition of the peninsula
to Russia, the standard census question on citizenship was perceived by the population, first of all, as
a question about attitudes towards citizenship, about civic feelings.
Page 34
At the time of the survey, part of the population simply did not have time to obtain a Russian
passport. But scribes, according to the rules, do not require any supporting documents. The results of
the census are known: information on citizenship could not be obtained only from 2.8% of the
population. 0.2% stated that they do not have citizenship. The overwhelming majority of Crimean
residents identified themselves as citizens of the Russian Federation - 97.5%. 2.1% (mainly in large
Annex 1204
9
cities of Crimea) declared the citizenship of Ukraine, 0.2% declared the citizenship of other states,
and 0.3% declared dual citizenship.
[…]
It remains to say that the Crimeans themselves obviously had confidence in the Russian
census, and were disposed through it to dialogue with the Russian state. This is evidenced not only
by the active participation of the population in the census and the quality of the information collected,
but also by the respondents' answers to our question about future censuses.11 [11: The questions in
the questionnaire were formulated as follows: “The next state census is in a few years' time.
Participation is voluntary. Would you like to participate?” “In the next census, will you give an answer
about nationality or will you not want to answer?”] 95.4% of Crimeans surveyed, including 96% of
Russians, 95% of Ukrainians, 88% of Crimean Tatars, declared their desire to participate in the next
census. At the same time, 94.6% of respondents will agree to give an answer about the nationality,
including 95% of Russians, 93% of Ukrainians and Crimean Tatars.
[…]
Page 39
§5.
Ethnic groups in Crimea and overcoming the syndrome of “natives and non-natives”
V. Yu. Zorin, V.V. Stepanov, V.A. Tishkov
[…] In fact, those who identified themselves as “Tatar” during the census were Crimean
Tatars. During the Ukrainian census the endonym “Crimean Tatars” was fraught with political and
economic expectations, and many people underscored their “Crimean” identification in the hope of
social benefits, assistance from international organisations, and so forth. As time went by, political
topicality associated with ethnic identity and social expectations withered, Crimean Tatars
increasingly felt like part of the peninsula’s population, numerous interpersonal, family, and
professional ties were established, and the everyday name “Tatars” became widespread, and many
Crimean Tatars started calling themselves like this in everyday life. It is therefore clear that for these
and other reasons some Crimean Tatars were simply called “Tatars” in the latest census of 2014.
Page 40
[…]
The aggregate number of Crimean Tatars and Tatars on the peninsula is 277.3 thousand
people, which is 12.6% of the Crimean population (if we calculate their aggregate number in the
Ukrainian census, it is evident that this figure was lower in 2011 – 10.8%). Besides, if we adjust their
number by people who did not specify their national affiliation in the census form for some reason,
the total number of Crimean Tatars and Tatars in modern Crimea is as high as 288.3 thousand people.
Annex 1204
10
These results show that not only did not the current number of Crimean Tatars in Crimea decrease
but, on the contrary, it considerably increased.
[…]
Page 56
§8.
On the integration of Crimean ethno-cultural organizations
V.Yu. Zorin, V.A. Tishkov
[…]
The Russian census of 2014 showed that the demographic composition of the Republic of
Crimea and Sevastopol have a markedly higher proportion of the Russian population compared to
what was recorded in the Ukrainian census of 2001. The increasing migration of the Russian
population to Crimea and the transition of some residents of mixed Russian-Ukrainian origin to
Russian self-determination are characteristic.
[…]
Page 78
Chapter 2.
LANGUAGE SITUATION, ETHNIC AND
CIVIL IDENTITY. FIELD RESEARCH
§1.
Language and ethno-political orientations of Crimeans in years 2013 and 2014
R.A. Starchenko
[…]
Numerical dominance of the Russian population largely determined the picture of the demographic
and ethno-social processes, and, not least of all, the language situation in the Crimean peninsula.
Language behavior and language orientations prove crucial indicators of ethnic, regional and civil
identity, significantly affecting the preservation or dilution of ethnic singularity while also
determining the degree of inter-ethnic relations.
[…]
Page 80
[…]
The absolute majority of residents of the Crimean Peninsula – more than 80% – consider
Russian their native language, despite the fact that ethnically, Russians in ethnic composition
constitute only 65% of the Crimean population. According to our research, almost all Russian
respondents, three fourths of Ukrainians and 14% of Crimean Tatars consider Russian their native
language. For example, the share of Ukrainians who chose Russian as their native language was more
Annex 1204
11
than the share of Ukrainians who considered their national language as their own. Situation is
different with Crimean Tatars – overwhelming majority chose the Crimean Tatar language as native,
despite the fact that the majority of Crimean Tatars have a better command of Russian language.
[…]
According to a 2013 poll, only 60.2% of Ukrainian respondents consider Ukrainian as their native
language, whereas 76.3% of Ukrainians said that Russian was their native language.
[…]
Page 82
[…]
Based on the results of the 2014 survey in Simferopol, a considerable share of respondents
could not precisely determine their ethnicity. This was especially relevant for Ukrainians. After the
integration of Crimea into Russia, a large part of the Ukrainian population met with a problem of
identity choice. Answering the questionnaire on nationality, Ukrainian respondents often found it
difficult to respond and asked counter questions: “What do you think? Who are we now? Are we
already Russians? Or are we still Ukrainians?” Many respondents thought of themselves as
representatives of not one, but several ethnic groups, and in this respect Ukrainians, among which a
fourth considered themselves both Ukrainian and Russian.
[…]
Page 84
[…]
Table 2. To what extent do you trust the Russian mass media? (in %) (May 2014)
Russians Ukrainians Crimean Tatars
Trust 47 21 19
Mostly trust 33 15 21
Mostly do not
trust 11 31 20
Do not trust 6 26 29
No answer 3 7 11
[…]
Page 85
[…]
Table 3. To what extent do you trust the Ukrainian mass media? (in %) (May 2014)
Russians Ukrainians Crimean Tatars
Trust 2 29 10
Mostly trust 11 27 32
Annex 1204
12
Mostly do not
trust 39 23 40
Do not trust 40 15 18
No answer 8 6 0
[…]
Pages 86-87
[…]
§2.
Civil identity in Crimea
R.A. Starchenko, V.V. Stepanov
[…]
Beyond the general picture hide religious and local specifics, which sometimes are strongly
pronounced – this must be also taken into account, but with the understanding that local variations of
opinions and evaluations do not overrule or downplay the implications of the all-Crimean indicators.
Importantly, local observations facilitate understanding of the mechanisms behind the population’s
self-identification. In particular, such research demonstrates that civil identity in some cases may
correlate with ethnic feelings, and in others – with the sense of belonging to the local community or
territory. For Crimea, which is in the special situation of political transit, ethnic feelings of some
groups and regional affiliations of the others do not represent an alternative to, or an obstacle for civil
unity, and in many cases rather constitute its especially crucial condition.
[…]
Page 115
§6.
Language situation and inter-ethnic relations in Crimea
R.A. Starchenko, V.V. Stepanov
[…]
Table 1. The 2016 opinion poll in Simferopol and its suburbs: “Today Crimea has three official
languages: Russian, Ukrainian and Crimean Tatar. How do you feel about this: support / do not
support / have no preference?”
Russians, % Ukrainians, % Crimean
Tatars, %
Support 71.5 95.2 86.3
Do not support 9.4 1.6 3.8
No preference 16.1 1.6 7.5
Other 0.9 0,0 2.5
Not sure 2.1 1.6 0.0
[…]
Annex 1204
13
Page 116
[…]
Table 2. The 2016 opinion poll in Simferopol and its suburbs: “What is your native language?
If more than one please specify several”
Russians, % Ukrainians % Crimean
Tatars, %
Native languages:
Russian 92.5 27.0 1.3
Ukrainian 0.2 23.8
Crimean Tatar 71.3
Russian,
Ukrainian 6.3 49.2
Russian, Crimean
Tatar 0.2 20.0
Ukrainian,
Crimean Tatar 2.5
Russian,
Ukrainian,
Crimean Tatar 2.5
Russian,
Ukrainian,
German 1.3
Other language(s) 0.2 1.3
Not sure 0.5
[…]
Annex 1204
Annex 1205
T.A. Senyushkina, V.V. Stepanov, R.A. Starchenko, eds., Inter-Ethnic
Relations and Religious Situation in Crimea. Expert Report for the
First Half of 2018, ARIAL, Moscow-Simferopol, 2018
(excerpts)
1
Translation
Excerpts
Inter-Ethnic Relations and Religious Situation in Crimea. Expert Report for the First Half of 2018 /
Ed. T.A. Senyushkina, V.V. Stepanov, R.A. Starchenko – Moscow-Simferepol. ARIAL Publishing
and Printing House, 2018. – 64 p.
[…]
Page 43
[…]
Table 1. Migration balance in Sevastopol
January – April 2018 January – April 2017
Outflow
Inflow Outflow Balance Inflow Outflow Balance
Migration, total (people) 6081 3737 +2,344 5968 3,053 +2,915
within Russia 4994 3439 +1,555 4762 2,837 +1,925
- intraregional 1570 1570 -- 1258 1,258 --
- interregional 3424 1869 +1,555 3504 1,579 +1,925
international 1087 298 +789 1206 216 +990
- from/to the CIS states 1067 294 +773 1177 206 +971
- from/to other
countries 20 4 +16 29 10 +19
[…]
Annex 1205
Annex 1206
N.V. Kosheleva, “Moderate Islamism in the USA (by the example of
the Hizb ut-Tahrir al-Islam activity)”, Scientific Works of the National
Institute for Higher Education, No. 19 (1), 2019
(excerpts)
1
Translation
Excerpts
N. V. Kosheleva, Moderate Islamism in the USA (by the example of the Hizb Ut-Takhrir Al-Islam
Activity), Scientific works of the National Institute for Higher Education, No. 19 (1), 2019, pp. 237-
245.
The article discusses the Islamist organization “Hizb ut-Tahrir al-Islam” activities in the United
States in the context of the new wave of “Islamic revival, traces the evolution of its strategy and
actions over the past three decades. The author shows that the religious and educational activity of
the organization is political in nature and consists mainly in the intellectual understanding of the
place of Islamic civilization in the modern world, criticism of Western society and the hope of
restoring the caliphate.
Key words: moderate Islamism, «Hizb ut-Tahrir al-Islam», «Hizb ut-Tahrir America», Mohammad
Malkawi, Taqi ad-Din an-Nabahani.
[…]
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[…]
This was the new period of “Islamic renaissance” in the world, which acutely prompted the
question of forms and methods for the revival of Ummah. Islamist movements of various kinds
generally pursue the same aim, which is to revive the Muslim civilization, usually in a form of the
world Caliphate.
In order to reach this aim, Islamists use different methods, which include both small jihad,
i.e. violent methods of struggle, and da’wah (Islamic call), i.e. Islamic propaganda. Oftentimes it is
quite difficult to distinguish between supporters of peaceful and violent actions. The United States
find themselves in a quite complicated situation in this regard, as the authorities have to evaluate
activities of one or another Islamist group very cautiously so that democratic values of the
American society are not infringed upon.
An illustrative example in this respect is the activity in the territory of the United States of
the best-known international Islamist organisation “Hizb ut-Tahrir al-Islami” (hereinafter – HT),
founded in 1953 in Jerusalem. Based on pan-Islamic views, the group aims to restore the caliphate,
also on a worldwide scale. The organisation has branches all over the world. The countries of the
West, in particular Great Britain and the United States, are gradually becoming the leading centres
of its activity.
In recent decades, such American research centres as the Heritage Foundation (publication
of 2003 by Ariel Cohen) and the Nixon Center (publication by Zeyno Baran of 2004) have become
interested in the organisation's activity. The largest study on the ideology and activity of the said
organisation is the publication “FigHTng the War of Ideas” by Zeyno Baran in the well-known
American magazine “Foreign Affairs”, in which the author insists that HT is a radical organisation
that carries a real threat to the West [1].
There are also other assessments of the ideology and activity of HT. For example, Sarah
Swick of the Minaret of Freedom Institute, an Islamic libertarian organisation that provides
educational resources for both Muslims and non-Muslims, notes in her research that although HT is
not an extremist party, it presents an overall danger to Muslims themselves because of its inherent
isolationism [19, p. 2].
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HT representatives, in turn, insist that the organisation's methodology and approach do not
go beyond intellectual and political boundaries. For instance, the founder of the HT branch in
Chicago, Jordanian professor, Dr Mohammad Malkawi from Argosy University (Chicago), arguing
with Zeyno Baran, proves, on the basis of the organisation's programme documents, that the group
has nothing to do with either the Wahhabis or the ideology of Marxism-Leninism [9]. Along with
this, at a symposium in Jordan, which marked the 92nd anniversary of the fall of the Islamic
Caliphate (21 June 2013), he concluded his speech with the words: “Let America and Britain hate
the caliphate. Let Britain, America, and the entire West go to hell, because the caliphate is coming,
by Allah’s will” [11]. His speech was broadcast on the video channel of the Middle East Media
Research Institute (MEMRI TV) and Al-Jazeera.
The assessment of such expressions by the conservative part of American society is quite
unambiguous. In his book, Robert Spencer, the author of the famous “Jihad Watch” blog …
Page 240
… considers Malkawi among other jihadists who advocate for the restoration of the
caliphate [18, p. 176-178].
The American branch of Hizb ut-Tahrir (Hizb ut-Tahrir America, hereinafter – HTA) began
its operations in the 1990s in Chicago, being led by the aforementioned professor from Jordan, Dr
Mohammad Malkawi. In addition to Argosy University, he also works at Middle East University
(Jordan). He received his academic degree in Computer Engineering from the University of Illinois
(Urbana). So, Malkawi is not only the founder of HTA, but also a scholar. Such close relationship
between Islamism and science has become common in the United States.
The number of HTA members remains unknown. There is an assumption that this number
amounts to about several thousand people. In a telephone interview with CBSNews, which took
place in 2008, HTA spokesperson Reza Imam noted the following: “Our organisation is an
intellectual organisation, so anybody who carries the ideas is a member… Our currency is ideas… it
is not a card-carrying type of organisation” [14]. Some analysts admit that HTA has recently
become a financial anchor for the organisation's global network, despite the fact that its main
centres are Great Britain and Lebanon [6, p. 32]. Its main source of income is charitable donations.
The funds of the organisation have grown in recent years, but their size remains unknown [4].
In general, the formation of the American branch, unlike other branches, took place rather
slow, over several decades. This can be explained by the fact that the group remains wary of
outsiders, fearing Western infiltrators, and discourages the attempts to study it.
It is interesting to note that the shaping of the American branch of the organisation took
place at a time when the process of rethinking the methods of HT activity was underway. As Zeyno
Baran puts it, “Hizb ut-Tahrir has increased the radicalism of its rhetoric” [2, p. 50].
These changes began back in the late 1980s under Abd al-Qadim Zallum (head of HT in
1977-2003), when it became obvious that the new generation of members of the organisation was
not satisfied with the non-violent theories of HT’s founder Taqi al-Din al-Nabhani (1909-1977). For
instance, in his work “The System of Islam”, al-Nabhani put central focus on missionary work as
the primary tool for reviving the ummah: “The Muslims did not lag behind the world due to their
adherence to Islam. On the contrary, their regression commenced the day they abandoned this
adherence to Islam and they allowed the foreign culture to enter their lands and the Western
concepts to occupy their minds. They declined when they abandoned the intellectual leadership of
Islam, neglected its da’wah and misapplied its rules. Therefore, the Muslims must resume the
Islamic way of life if they want the revival to occur. However, they will not be able to resume the
Islamic way of life unless they carry the Islamic da’wah by carrying the intellectual leadership of
Islam, and establish, by this da’wah an Islamic State…” [12, p.73].
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One can talk of the radicalisation of the organisation's ideology since the end of the 1980s.
For instance, the updated HT programme, outlined in a report at the conference in St. Louis,
Missouri, on 22 December 1989, focused attention on the possibility of a forceful seizure of power
in order to establish a caliphate. This document actively discussed the theological foundations of
armed insurrection against any “unfaithful” government. Later, the report was published and
distributed in many languages as “The Methodology of Hizb ut-Tahrir for Change”, thus becoming
widely available, also in the English-speaking environment. The aforementioned programme report,
which was published in London in 1999, on the basis of the analysis of Hadiths, discussed the cases
when to take up arms. An opinion was expressed that it is advisable to overthrow an unwanted ruler
by armed means when members of the organisation already have a certain power and connections
with the people of influence [10, p. 21]. Moreover, with regard to the preparation stage, it was noted
that “this work is a collective activity. This work in a group must be political and should not be
other than political, because establishing the Caliphate and appointing a Caliph is a political
activity” [10, p. 15].
The current head of HT, Ata Abu Rashta, who has been heading the organisation since 2003,
continued the line of intense political activity mapped out in the 1990s.
An unambiguous orientation towards political activity is clearly spelled out on the website
of the American branch of HT: “‘Hizb ut-Tahrir’ is a political party whose ideology is Islam, so
politics is its work and Islam is its ideology. It works within the ummah and together with ummah,
so that it adopts Islam as its cause and is led to restore the Caliphate and the ruling by what Allah
revealed. ‘Hizb ut-Tahrir’ is a political organization and not a religious one. Nor is it an academic,
educational or a charity organization” [7].
The recruitment of new members is an important part of the organisation's activity, which
methods depend on a particular country. In the 1990s, HTA's ideas were disseminated through the
newspaper “Islamic Forum”. At present, the main way of acquiring new members of HTA is the
Internet. Zeyno Baran notes that the party “produces thousands of manipulated brains, which then
graduate from Hizb and become members of groups like al-Qaeda. Even if Hizb does not itself
engage in terrorist acts, because of the ideology it provides, it acts like a conveyor belt for
terrorists” [8, p. 27].
In addition to the Internet, the organisation paid and continues to pay much attention to the
student environment. Garbi Schmidt in her study writes about the HT’s interaction in the 1990s
with the organisation “United Muslims Moving Ahead” (hereinafter – DePaul Ummah), a student
structure of DePaul University in Chicago.
Page 242
In the 1990s, representatives of DePaul Ummah told him that some of them were associated
with “Hizb ut-Tahrir”. He personally saw the printed materials of this organisation at student
meetings [17, p. 121]. However, the most remarkable thing is that, as the author notes, “Islam as a
political system was the most debated topic at khalaks (Muslim meetings) in DePaul University”
[17, p. 123]. Moreover, the interpretation of Islam by members of this student association, related to
“Hizb ut-Tahrir”, was directed against other Muslim groups who believed that “Islam is compatible
with democracy, UN resolutions as well as with participation in elections” [17, p. 124].
Of course, there is no doubt that HT’s ideology runs counter to Western values and political
ideals. HT actively opposes the democratic system as such. On the website of the American branch,
this question is placed under the “Frequently Asked Questions” section. While secular regimes in
Muslim countries, as a rule, seek to prove that democracy is an integral element of the Muslim
system of government (for example, the Green Book by M. Kaddafi), HTA unequivocally opposes
the sovereignty of the people. It believes that the republican system of government “has nothing to
do with the Islamic system of government, in which sovereignty is in the jurisdiction of Allah, not
the ummah...” [7].
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HTA pays great attention to international events, especially to the foreign policy of the
United States. HTA's publications emphasise that the United States do everything to prevent the
establishment of the “true representative government” – the caliphate. Aware of its “representative
character”, they hope to prevent the emergence of the “caliphate state”. The identification of
Muslim aspirations to create a caliphate with terrorism, voiced in one of the speeches of President
[B.] Obama, is criticised [13].
The entirety of HTA's disagreement with the U.S. leadership and condemnation of their
policy is demonstrated by the fact that, when considering the problem of Iranian-American
relations, HTA accuses the U.S. State Department that Imam Khomeini came to power thanks to
American support and that the Iranian authorities are pursuing the regional policy that corresponds
to the needs of the American state. Iran itself is assessed by HTA as a state no more Muslim than
many other Muslim countries, whose constitutions prescribe a reliance on Islamic values and Sharia
law [16].
The primary form of HTA's public activity is the holding of annual conferences on topical
issues. Conferences of 2009 and 2012 received a great response in the media. In both cases, the
organisers had to change the location of the event due to the sudden refusal of the owners to provide
premises.
Page 243
At the conference “The Fall of Capitalism and the Rise of Islam”, held on 19 July 2009 in
Chicago, one of the speakers stated the following: “Capitalism is a form of economic terrorism that
causes us to be sent to mental hospitals” [3]. This conference was interpreted in the American
media as a warning to America “that we are now considered weak enough to allow such open
defiance of democratic principles by those who would bring this country to its knees and put its
people in religious bondage” [3].
The 2012 conference “Revolution: Liberation by Revelation – Muslims March Toward
Victory”, held on 17 June in Lexington House, Hickory Hills, State of Illinois, was ignored by
virtually all media except the Herald Tribune. Instead, it became famous for the fact that the
Meadows Club in the suburbs of Chicago refuses to host this conference, which was highlighted by
many media outlets [15].
The HTA conference held on 29 April 2018 in Chicago turned out to be quite remarkable.
Its theme was dedicated to the abolition of the caliphate in 1924 and was part of HT’s global
campaign. The speakers discussed the problem of secularisation, which is being “aggressively
promoted” by the West, from different perspectives [5]. Thus, HTA remains committed to anti-
Western rhetoric, essentially opposing the foundations of modern Western society.
Upon the examination of HTA, I would like to note the following. First, it is the
intensification of its social activity in the last decade. Since 2001 (the terrorist attacks of
11 September), more favourable political conditions have been emerging as its activity is essentially
based on propaganda. Against the background of the general radicalisation of Islamist groups, HTA
appears as a peaceful fighter for its ideals and this attracts the moderate Muslims of the United
States. Second, HTA is becoming a kind of platform for the implementation of the Islamic version
of the globalist project as it has the opportunity to operate in circumstances of greater freedom than
the branches of the organisation that are located in Muslim countries. In circumstances of broad
democratic freedoms, opaque funding and membership in the United States, the most favourable
conditions to coordinate the activity of the entire organisation and to recruit its supporters are being
created. Moreover, HTA seeks to cover the educational structures of the United States with its
influence as widely as possible. Third, in the light of the revision of HT’s strategy, which under
certain conditions permits the use of force, the preconditions for the radicalisation of individual
members or the entire group as a whole are being created.
[…]
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Annex 1207
T.A. Senyushkina, V.V. Stepanov, R.A. Starchenko, eds., Inter-Ethnic
Relations and Religious Situation in Crimea. Expert Report for 2018,
ARIAL, Moscow-Simferopol, 2019
(excerpts)
1
Translation
Excerpts
Inter-Ethnic Relations and Religious Situation in Crimea. Expert Report for 2018 / E d. T .A.
Senyushkina, V.V. Stepanov, R.A. Starchenko – Moscow-Simferopol: ARIAL Publishing and
Printing House, 2019 – 152 p.
[…]
Page 19
The Republic of Crimea. Demographic and migration situation
[…]
Table 2. Migration growth (+), decline (-) of population in the Republic of Crimea (covering the
period of 2014-2018)
2014 2015 2016 2017 2018
Migration: total +16,389 +16,297 +11,091 +8,276 +4,781
interregional within Russia +8,557 -1,044 +1,131 +1,136 +1,630
from/to the CIS states +7,656 +16,699 +9,177 +6,890 +2,868
from/to other foreign countries +176 +642 +783 +250 +283
[…]
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Ethnic representation in the government authorities. There are three Crimean Tatar deputies
of the State Council of the Republic of Crimea [as of 2018], and one deputy each for Greeks,
Germans, Armenians and Georgians. Crimean deputies elected Edip Gafarov, a Crimean Tatar, as
Deputy Chairman of the State Council of the Republic of Crimea in July 2018. Remzi Ilyasov, a
Crimean Tatar, previously held the position of Vice Speaker of the Crimean Parliament from May
20141.
According to mass media, vice-speaker of the Crimean Parliament Remzi Ilyasov addressed the
Chairman of the State Council of the Republic of Crimea Vladimir Konstantinov with a statement on
the voluntary early termination of his mandate and his release from his current state position of deputy
chairman of the State Council of the Republic of Crimea who realizes his authority on permanent
professional basis2.
2 http://crimea.gov.ru/content/uploads/files/base/Konstitutsiya.pdf
3 https://crimea.ria.ru/politics/20180723/1114887818.html?inj=1
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State Committee for Inter-ethnic Relations and Deported Citizens of the Republic of Crimea is
headed by a Crimean Tatar. Insofar as ministers are concerned, E. Ablaev is Acting Minister of
Construction, Housing and Utilities of the Republic of Crimea. There are Crimean Tatar deputy
ministers in the following ministries: Ministry of Property Relations (one person), Ministry of Culture
(2 persons), Ministry of Education, Science, and Youth (1 person), Ministry of Agriculture (one
person), Ministry of Resorts and Tourism (one person). Insofar as deputy ministers of state
committees are concerned, the following committees have Crimean Tatars in those positions: State
Committee on Veterinary (one person), State Committee on State Registration and Cadastre (one
person).
There is the Council of the Crimean Tatar People – which was formed on 17 February 2018 at an
extraordinary Qurultay of Crimean Tatars – that functions as an advisory and consultative body under
the Head of the Republic of Crimea. The Council ensures feedback between the republican authorities
and the Crimean Tatar population. The Council is composed of 15 specialists from various fields.
Members of the Council have been elected by open ballot, including Mufti of Crimea Emirali Ablaev,
President of State Budgetary Educational Institution of Higher Education of the Republic of Crimea
“Fevzi Yakubov Crimean Engineering and Pedagogical University” Fevzi Yakubov, Olympic
champion Rustem Kazakov, Head Physician of the Inkerman Hospital Gayde Degirmendzhi,
philologist and publicist Ayder Emirov, and others. The Council is headed by Mufti Emirali Ablaev3.
The Council was created to report the issues of the Crimean Tatars to the governing organs, to develop
recommendations for effective problem resolution, to facilitate adaptation and integration of Crimean
Tatars into the Russian legal space. The Council functions on the basis of the Decree of the President
of Russia of 21 April 2014 “On measures for the rehabilitation of the Armenian, Bulgarian, Greek,
Crimean Tatar and German Peoples and State support for their restoration and development”4.
[…]
3 https://ria.ru/society/20180217/1514838443.html
4 http://crimea.mk.ru/articles/2018/04/01/krymskie-tataryi-rossiyskiy-krym-komu-po-puti.html
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Annex 1208
Lesya Ukrainka Museum, Photographs of the monument and general
view of the Building
Photographs of the monument for Lesya Ukrainka and the building where
Lesya Ukrainka Museum is located
Photograph 1
Photograph 2
1
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Photograph 3
2
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AAnnnneexx 1 1220088
Photograph 5
4
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Photograph 6
Photograph 7
5
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Photograph 8
6
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Photograph 9
7
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Photograph 10
8
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Photograph 11
9
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Photograph 12
Photograph 13
10
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Lesya Ukrainka Museum, Photographs of damaged structures of the
Building
Photographs of damaged structures of the building where Lesya Ukrainka Museum is located
Photograph 1
1
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Photograph 2
2
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3
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4
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5
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6
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Photograph 7
7
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Photograph 8
8
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Photographs of showcases with some of the exhibits, which have been
constantly displayed as an addition titled “Yalta Pages of Lesya
Ukrainka’s Life” to the display of the department “Culture of Yalta in
late XIX – the first quarter of XX centuries”
Photographs of showcases with some of the exhibits, which have been constantly displayed as an
addition titled “Yalta Pages of Lesya Ukrainka’s Life” to the display of the department
“Culture of Yalta in late XIX – the first quarter of XX centuries”
Photograph 1
1
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Photograph 2
2
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Photograph 3
Photograph 4
3
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YouTube, Video footage of the rally in Simferopol dedicated to Sürgün,
18 May 2014
YouTube, Video footage of the rally in Simferopol dedicated to Sürgün, 18 May 2014, available at:
https://www.youtube.com/watch?v=pOjXkcF8T7o&t=
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YouTube, Video footage of the rally in Sudak dedicated to Sürgün,
18 May 2014
YouTube, Video footage of the rally in Sudak dedicated to Sürgün, 18 May 2014, available at:
https://www.youtube.com/watch?v=N17ILFo5V74
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Official website of the Mejlis, Photos of the rally in Simferopol
dedicated to Sürgün, 18 May 2014
Official website of the Mejlis, Photos of the meeting dedicated to the Sürgün that took place in Simferopol,
18 May 2014, http://qtmm.org/ru/%D0%BC%D1%83%D0%BB%D1%8C%D1%82%D0%B8%D0%BC%D0%B5%
D0%B4%D0%B8%D0%B0/gid/629
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Volume XIII - Annexes 1093-1213