.

Data from the soviet period is compared with small-scale recent survey research in chechnya. the author discusses legacy problems of female employment and empowerment in a society emphasizing patriarchal and Muslim values. she argues that outward appearances of religiosity, such as headscarves, do not necessarily equal inner faith. Distortions of gender identifications and social relationships are viewed as magnified in conditions of warfare and social upheaval.English translation

The article analyzes students’ narratives by the method of focus groups on the problem of attitudes towards young women who left for Syria. The authors attempted to reconstruct the girls’ everyday discourse of “talking to a stranger on the Internet and going to Syria through interviews and focus-group communication”. In the context of narrative analysis, the authors see two levels of the problem: the micro-level – the ability to identify the degree of sensitivity to the ideology of Islamic fundamentalism through attitudes to the practical actions of specific girls who have already gone to Syria. Macro-level – “intergenerational conflict” or “intergenerational rift”. The result of intergenerational conflict in North Caucasus societies is often a religiously-extremist way of behaving to adults who do not share their “excessive immersion in Islam” to the detriment of traditional normative values. The analysis of youth narratives concerning the “departed” can also serve as an explanatory model for the response to a broader problem, namely the development of intergenerational dynamics in the context of a clash of values between the traditional culture of local societies and Islamic fundamentalism. In this two-level perspective, we see the prospect of further research into the problem of extremism in North Caucasian societies. In this article, we have designated the macro level as the “background site”. In our reconstruction of the everyday discourse of university students on the problem of “girls leaving for Syria”, we came to the following conclusions. The evaluations revealed the admissibility of sharing the spouse’s fate as an attributive understanding of marital duty within the framework of Islamic ideology. In the opinion of female students, the loneliness of girls, domestic violence, and the search for a “real man” can also serve as a possible decision for young women to communicate online with a stranger. The relevance of the problem of analyzing narratives is the need to comprehend the palette of opinions of a part of the youth audience, which is not considered to be young people in the “risk zone”.

This is an Open Access article distributed under the terms of the Creative Commons Attribution-Noncommercial 4.0 Unported License, permitting all non-commercial use, distribution, and reproduction in any medium, provided the original work is properly cited.

The concept of gender-based violence takes into account the dominant significance of specific sociocultural phenomena — masculine and feminine styles of existence in specific traditional societies. This sociocultural context provides an additional notion to the gender-based violence in family, ―legitimizing‖ it in a way. Several researchers study the scale of gender-based violence within modern societies as a consequence of the hierarchical construction of gender relations (Brückner, 2006). In traditional cultures, the gender hierarchy is also regarded as sacred and serves as the basic component of the attributive gender practices of male and female daily life. The article analyzes the causes of gender-based family violence by man over woman in a local society such as Chechen, wherein the normative etiquette of the Adat (oral law), on the one hand was extremely disapproving of such practice of man’s manifestation of his power in a family. It should be noted that there has existed a hierarchical subordination of woman to man in the Adat, however, at the same time, any type of male violence against woman had negative connotations in the public consciousness while characterizing a man as a social unit. The man’s code of honor ―Khonahalla‖ symbolized, along with other sets of valuesand the power over his wife. On the other hand, it would exclude the possibility of physical, psychological and moral violence against her. The article discusses the reasons for the increasing practice of gender-based violence within the Chechen society, in the context of socio-political and cultural transformations of the latest 10-15 years. Specific difficulties of institutional protection of women exposed to domestic violence under these conditions have been studied. An analysis of a subjective assessment of gender-based violence by women themselves has been made on the basis of in-depth interviews among the 5th year female students of Chechen State University. (N17). As a result, we have come to the conclusion that the key causes of the deformation of value bases of family and the increase of gender-based violence against women are problems of the institutional transformation of social and legal institutions in the Chechen society, especially: the violation of steady value norms of the Adats; - simultaneous strengthening, poorly reflected by the society, of Sharia norms, - the peripheral place of the Russian legislation in family-marriage relations.