Ibragimov I.D.

Introduction. The problematization of the essence and functionality of civil society is a traditional, modern, and promising research niche within political science. Political analysis shows that global civic self-organization is highly correlated with political space and political time, forming unique institutions of social activity. The functioning of civil society in modern Russia generally follows generally recognized theoretical, methodological, and functional-organizational algorithms. At the same time, a number of specifically Russian politically significant essential determinants and functional practices of civil self-determination and self-government in the Russian Federation are identified, which are актуализируются in geopolitical conditions. Domestic and foreign policy demands are clearly evident; they motivate a new content for the positioning of public associations, as well as a new state-patriotic loyalty as the programmatic basis for the functions of public associations with ethno-confessional determinants. A certain evolution is demonstrated by politically significant activism of national-cultural and religious organizations in the North Caucasus Federal District (NCFD). Purpose. The analysis and identification of the resources and practical manifestations of the politically determined, state-patriotic loyalty of public organizations with an ethno-confessional focus – the subjects of the national model of Russian civil society – as patronage-partnership and rational-positive. Theoretical Basis. The research is based on an institutional approach within the framework of the methodology of political science to identify the essential-structural and functional-role determinants of Russian civil society. Neo-institutionalism and the concept of “political opportunities” are used to specify the political vector of public associations. In highlighting the political trajectory of civic selforganization, a political-axiological, value-based approach is applied, which is actualized in parallel with the actualization of values in politics. The structure of modern civil society was supported by the concepts of the networkization of public policy and the political dimension of civic (in this case, ethno-confessional) self-organization. Theoretical research-identitarian generalizations were used to interpret the ethno-confessional foundations of self-organization in the socio-political process. Results. The process of civic association has many objective determinants and subjective projections, which are dependent not only on political systems and political regimes, taking into account domestic and foreign policy factors, but also on the historical-cultural and even mythological narrative in each specific state-country expression. The subjects of civil society, institutionalized on the basis of ethno-confessional identity, strengthen their positioning in the socio-political process, acquiring indirect properties of political subjectivity. Its conditionality and motivation in relation to national-cultural and religious organizations, in a broad sense, are expressed in socio-political activism and in politically determined state-patriotic loyalty. National-cultural and religious public organizations of the North Caucasus Federal District: a) use ethnocultural and ethno-confessional potential to protect traditional North Caucasian values and strengthen Russian civic identity; b) expand practical experience in shaping patriotic thinking among today’s Russian youth as a counterbalance to radical, extremist, and social deviations; c) protect the sovereignty of the Russian cultural code. Conclusions. In the formation of a sovereign Russian civil society, the humanistic and spiritual-moral component of the self-organization of Russian citizens is emphasized, based on the Russian civilizational paradigm as a multi-ethnic and multi-confessional one. The foundations of the state-patriotic loyalty of national-cultural and religious organizations as subjects of civil society are rooted in the historical-cultural and socio-political tradition of the relationship between the state and citizens. The politically determined components and politically projected experiences of national-cultural and religious organizations are shaped by the trends in Russia’s nation-state building, as well as by the needs of the modern Russian socio-political space in the context of international risks and geopolitical dysfunctions. In the interaction between the state and civil society, the range of public initiatives with a state-patriotic focus is expanding; these initiatives are implemented within the framework of state-religious relations and the state national policy of the Russian Federation.

Introduction. The self-organization of citizens based on cultural identities - ethnic and confessional - constitutes a substantial segment of civic self-determination. The pursuit of ethno-confessional interests is most appropriately conducted within the general legal framework of democratic states, where civil-society actors shaped by ethnic and religious determinants are formed and operate on legitimate grounds within public policy. The legal and doctrinal substantiation of self-organization grounded in ethno-confessional identity requires scholarly attention, not least because religion and the religious factor increasingly manifest themselves as extra-political forces within political processes. Purpose. Identification of the determination, principles, and country specifics of the target bank of laws of some post-Soviet states, which ensures the ethno-confessional security and comfort of citizens in the context of democratic transit, which provides for ideological, ideological pluralism and identification freedom. The methodological basis of the research is institutionalism, which makes it possible to identify the correlation of systemic determinants and objective circumstances of democratic political transit in the republics of the former Soviet Union with the development of targeted legislation - the constitutions of newly independent states. The research capabilities of institutionalism make it possible to conduct a comparative political analysis of the intentions of the basic laws of a number of countries, which creates the opportunity to consider the legal framework of ethno-confessional self-determination as a significant segment of civil society as a socio-political institution. Results. The legislative (primarily constitutional) frameworks established in Azerbaijan, Armenia, Belarus and Moldova sustain the realities of democratic political transition, which entail expanding the identity-based grounds for citizens' self-organization within civil society. The 1990s were a period of forming new legal systems that codified innovations in the political systems and regimes of the CIS countries, along with their many contradictions. The constitutions of the states that emerged after the dissolution of the USSR in 1991 provide the legal foundations for state sovereignty, state-citizen relations and national models of civil society. Law-making in the sphere of state-religion relations - and the place of religion and religious public organizations in socio-political relations and in national models of civil society - is shaped by the presence of diverse ethnic and religious groups that have been involved in ethno-political contradictions and conflicts with a pronounced religious component. Despite constitutional principles aligned with international guarantees of human and civil rights in the sphere of ethnic and religious identity, the real socio-political practices of these countries exhibit problems, contradictions and conflicts stemming from ethnic and religious determinants. Conclusions. The constitutions of the newly independent states constitute the legal basis for the establishment and functioning of religious organizations within the system of civil society. The legislative frameworks of these countries: (a) continue certain legal norms of the Soviet system pertaining to nationstate building and state-religion relations; (b) are innovative, reflecting the new realities of state and political sovereignty in the newly formed states; and (c) capture ethno-confessional specificities and citizens' demands while at the same time articulating new principles governing relations between the state and religious institutions and new pathways for building nation states.