Rafik Mukhametshin

Institute of History, Academy of Sciences of the Republic of Tatarstan, Kazan, Tatartstan

The main components of Tatarstan’s religious policy

Religious policy is the conscious regulation in the sphere of religious relations because it makes the necessary decisions on issues concerning the functioning of the different confessions in society. Reflecting on the aims, tasks, means and principles of religious policy, it is first of all necessary to clearly differentiate religious policy and efficient management of the current processes in this sphere as two different levels of strategy and tactics of management activity.

Has the religious policy in contemporary Russia taken shape, or does the regulation of religious relations proceed within the framework of their efficient management? There is no doubt that Russian is still on the way to forming such a policy. It should be taken into account that the absence of such a policy is conditioned by objective reasons rather than by subjective wishes of the participants of this process. The fact is that neither the state nor other subjects of religious policy are yet able to become fully valuable and active participants of this process.

It has become clear who are the main participants in the formation of a religious policy in today’s Tatarstan. But as potential subjects of this policy, they have not yet become full participants.

1. Muslim Religious Board of Tatarstan Republic (MRB RT). Today MRB RT has begun to understand the necessity of more clearly defining its place in the sphere of political relations. On the other hand, there is the understanding that there are not enough resources – first of all, economic resources.

2. Clergy. The clergy today, actively forming its worldview, gradually acquires features of social stratum. But it is still strongly restricted by the limits of a ritual system and avoids political activity, without expressing its political will. That is why the clergy today now has a political face and as a subject of policy belongs to other social strata.

3. Congregation. Ordinary believers very rarely can be independent subjects of policy because their interests are expressed through the community. Today their political interests and political behavior are formed beyond their religious views.

4. Governmental bodies. Today the regulation of religious relations is proceeding practically between two potential subjects of religious policy – the state and MRB RT – without involving in this process others (clergy, congregation, mahallja).