Молодежная сцена уличного воркаута, Махачкала
The case of a Sufi shrine of the Dagestani origin in Turkey examined in the article relates to the history of shared transnational Sufi networks. The naqshbandiyya-halidiya brotherhood of the Ottoman origin once moved from the Middle East to Russia’s borderlands in the Eastern Caucasus and then came back to the Ottoman Empire from the North Caucasus. Dagestani Sufi networks and holy places represent a specific kind of interactions between the Muslim elites in the Middle East, the North Caucasus, the Volga-Ural region, and Anatolia from the late nineteenth century up today. The biographies of Muhammad and Sharaf ad-Din from Kikuni buried in Turkey are well documented in various written sources, epigraphs, and oral histories. They participated in the 1877 Uprising, were exiled in the Volga region, and then immigrated to the Ottoman Empire. Their biographies show that the Naqshbandiya-Khalidiyya often crossed political boundaries and ideological barriers established in the region during the demarcation of the possessions of the Ottoman Turkey and the Russian Empire. The exchange of territories and subjects between Turkey and Russia over the past one and a half centuries led to the emergence of hybrid identities. The article traces a micro-history of an identity in a muhajir (immigrant) village community in Western Anatolia. Contrary to popular belief, the Sufi brotherhood never represented a single elusive player in the “Big Game” between the Great Powers. Rather, it included numerous rival factions whose leaders formed complex relations with each other and with local political elites. Sufi ritual networks were and still are closely connected to more local networks of sacred sites (ziyarats) in the regions.
This volume offers empirical perspectives on the current sociolinguistic situations in former Eastern Bloc countries. Its seventeen chapters analyse phenomena such as language choice, hierarchies and ideologies in multilingualism, language policies, minority languages in new legal, educational, business and migratory contexts, as well as the position of English in the region. The authors use various methodological approaches – including surveys, discourse analyses, descriptions and analyses of linguistic landscapes, and ethnography – in order to deal with sociolinguistic issues in eight countries and seven regions, from Brandenburg, Germany, in the West to Sakhalin, Russia, in the East.
In Daghestan, the number of Russian speakers has been dramatically increasing over the last few decades. Russian has assumed the functional niche previously vacant in this extremely multilingual setting, becoming the first ever lingua franca of the region as a whole. Russian is acquired in a situation of strong interaction with local languages and shows contact properties on various linguistic levels: phonetics, morphology, syntax and lexicon. Its regional variant is also visibly developing as a self-identification device. The aim of this paper to discuss some (socio)linguistic properties of this idiom, attribute them either to interference or to imperfect learning, and to argue for building a corpus of Daghestanian Russian.
More than 40 languages are spoken in the relatively small territory of highland Daghestan. People living in a traditional Daghestanian village often spoke two to four languages which are either genealogically unrelated or only distantly related. The linguistic repertoire may be different in two neighboring villages. Nowadays, neighboring villages with different L1 most frequently communicate in Russian, but in the recent past local languages were used for this purpose. The aim of this paper is to trace the shifts in the language repertoire that occurred in Daghestan during the 20th century. The paper uses the results of interviews conducted in 13 mountain villages of Daghestan in 2009–2013.
The article contained the analysis of social stereotypes of Dagestan women revealed within the limits of studying of Euroasian world. Authors bring question of social representations and attitudes of Dagestan women in family-household, social and religious spheres of mass consciousness. The semantic space of social stereotypes is considered. The psychosemantic technique of plural identiﬁcation is used.