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AbstractThis article analyzes the interplay of Jadidism and "Qadimism" in the North Caucasus region of Daghestan, through the twentieth century, with a focus on educational methods for teaching Arabic and Islam. In the multi-ethnic context of Daghestan the issue of pedagogy was important not only for teaching the vernaculars but also for the transmission of Arabic, which retained its importance as alingua francaof Daghestani scholars and intellectuals well into the Soviet period. We argue that all through the Soviet era, "Qadimism" (as the traditional teaching system) continued to be practiced in Daghestan alongside Jadid approaches, and both are still employed in the new Islamic schools that emerged in the early 1990s. Innovative aspects of this paper are: (1) it brings Daghestan into the debate about Jadidism, which has so far centered on the Volga-Urals and Central Asia; (2) it examines Jadidism in constant interaction with its competitor "Qadimism", not as its antipode; and (3) it uses a longitudinal approach that covers the whole of the twentieth century, all historical breaks notwithstanding. Finally, this paper explores new methodologies by using the personal educational experience of one of its co-authors, who went through the mixed "Qadim"/Jadid/Soviet system in the 1980s and early 1990s. Our observations challenge the widespread assumption that Jadidism was overall an undoubted success story, and that "Qadimism" as a method was, after the establishment of Soviet power and even more so after its dissolution, bound to disappear.

The article provides an overview of the history of the study of Muslim reformism, known in the scientific literature as Jadidism, in the works of Soviet and Russian researchers. At first, it included only the reform of Islamic education, and later it began to be understood as a broader movement of "Muslim enlightenment" aimed at reforming the entire Muslim society. The study of the history of Jadidism in Russia began in the 1920s. Soviet scientists through the prism of the Marxist theory of the development of socio- economic formations. In the post-war years, Soviet historians and social scientists wrote critically about Jadidism. During the years of Khrushchev's "thaw", scholars tried to reconsider the essence of Jadidism in the socialist context of historical research through the reinterpretation of Islam as a specific Tatar national cultural heritage, called "mirasism". A new stage of Russian historiography in matters of Jadidism began in the post- Soviet period, when Jadidism began to be seen as a social movement of Russian Muslims aimed at forming a nation of the European type. In general, it can be said that studies in Russian and Soviet historiography on the history of Jadidism in the Crimea, the Volga-Ural region, Central Asia and the Caucasus are distinguished by different methodologies and conceptual approaches, while works on the history of the Jadid movement in the Volga-Ural region are more complete. Despite the fact that there is no common understanding of the phenomenon of Jadidism in the Volga-Ural region, nevertheless, scientists of different directions (historians, philologists, Islamic scholars) have done a lot of work in studying this issue. In this regard, the history of Muslim reformism in the North Caucasus, in particular in Dagestan, is practically not studied. As well as there is no special work on this region.

The philosophy of education, which was formed in Turkestan in the late 19th - early 20 th centuries, is interpreted as an area of research that analyzes the national pedagogical activity and educational foundations of these modern educators, its goals and ideals, the methodology of pedagogical knowledge, methods of creating a new Russian school system. Thus, it can be said with confidence that the philosophy of education, as an area that has a socio-institutional form during this period, reflected the goals and objectives of the educational program of the Jadids. We know that during the formation of the Jadid Enlightenment, special studies of the philosophy of education were carried out, first in the United States and then in Europe. However, even before that, a separate philosophical system for the philosophy of education was created by such philosophers as Plato, Aristotle, Jan Amos Comenius, Locke, Herbart. In general, the philosophy of education is understood as an area of philosophical knowledge that has a subject of study. The philosophy of education as a science originated at the beginning of the 20th century. The founder of the philosophy of education in the world is the Anglo-American philosopher John Dewey. Today, in English-speaking countries, the philosophy of education has become a discipline with the status of a subject offered by individual faculties of universities. Thus, this chapter is devoted to the analysis of philosophical problems associated with the theory and practice of education of the Jadids, their approach to the problems of education, description and reflection of the educational system of that period, its goals and levels, since the entire period of philosophical development is closely related to the ideas of enlightenment. This chapter also presents a conceptual analysis of educational organization and gender issues in Turkestan schools of the "new method". For the Jadids, Islam was a way to get rid of ignorance, a means to achieve spiritual perfection. In Turkestan, the main goal for the future is to build a secular state based on universal ideas, governed by parliamentarism. In particular, we see this in the process of political efforts to create a "national autonomy for Turkestan autonomy." The changing nature of the Jadid movement is also characterized by an emphasis on education. This was due to the idea of the Jadid enlighteners to follow the Turkish, Tatar and Azerbaijani intellectual world, as well as to learn about Western European enlightenment.

The military campaigns of The Tsarist Russia in the second half of the XIX century in the 60-80s of the XIX century. It was a turning point in the socio- economic life of Turkestan. A unique system Of socio-economic, legal and political relations began to enter the country. The power and potential of the government on the territory of Turkestan has lost its status, it has been revealed that it has fallen into a whirlpool of crisis and backwardness. The intentification of the opression of both Tsarist Government officials and local rich people and officials in Turkestan has had an unprecedented negative impact not only on economic but also on social, cultural, enlightenment and spiritual life. The Tsarist Goverment and the local state administration should increase the social consciousness of the people, keep abreast of scientical and technical innovations. It has been scientifically and philosofically analyzed that it is not interested in having an idea about the life of world countries and its population.

The present article focuses on understanding the phenomenon of Jadidism in the context of the global Islamic renewal movement. It consists of an introduction, two paragraphs and a conclusion. In the introduction, the author indicates the relevance and extent of discussion of the topic. It emphasizes the admissibility of various approaches to the thematization of this phenomenon. The first paragraph deals with some modern concepts in the historiography of the Jadid issue. It also criticizes an attempt to shut down this issue with a revisionist deconstruction of the opposition between Jadidism and Kadimism as presented in the works of D. DeWeese and some of his Russian supporters. The author argues for the absence of serious grounds for rejecting this opposition, for the rhetorical nature of its criticism and for the irrelevance of the revisionists' arguments. In the second paragraph, the author shifts the focus from criticism of opponents to a "positive" presentation of some of the fundamental theses that must be taken into account when studying the Jadid movement. Based on the conceptual distinction between religiosity and religion, the author describes Jadidism as a new type of religiosity that has emerged as a result of responding to the challenges of modernity. At the same time, the term "modernity" itself is interpreted in the light of the theory of multiple versions of modernity. This helps to avoid an overly facile evaluation of Islamic modernism as an inherently Eurocentric phenomenon. Furthermore, the second paragraph points out that Islamic modernism, including Jadidism, is deeply rooted in the Islamic tradition of tajdid. The author concludes with his interpretation of the essence of the Jadid project.

Many Turkish intellectuals were concerned about the escalation of the international political situation in the late 19th century, the increase in Russian occupation, and the decline in aid from the Ottoman Empire. Therefore, fearing the danger of assimilation, these intellectuals created a movement called "seriousness." From the last years of that century, Jadidism began to be used as a synonym for innovation. The idea of spreading European education among the Muslim classes of the Russian Empire without separating it from Islamic principles and harmonizing Islamic thought with European education formed the basis of the movement as a whole. To achieve this goal, the Jadids tried to base their ideas on specific requirements: the separation of the school from the madrasa; primary schools have their own subject teacher; payment of a teacher's monthly salary; application of methodology; emphasis on writing as well as reading; establishment of separate schools for girls; application of textbooks according to a single program and according to age level, etc. At the same time, these schools were supposed to teach in the mother tongue. The idea of a new school-Jadidism emerged in the late nineteenth and early twentieth centuries as one of the results of the rapid development of socio-political events, the influence of innovations in economic life on cultural life. As the old traditions face innovations in accordance with the requirements of the time, these changes in ideology and thinking have shown, first of all, in the system of self-education. It should be noted that the period of expansion of the influence of Western culture is also marked by the introduction of the European education system in the East. As a modernization movement, the emergence and expansion of seriousness took place in a complex historical context. Apparently, a Young Turk studying in such an institution could put forward any idea of national patriotism in the future and save his nation from the threat of slavery.