The social position of a Muslim woman in society. The position of a Muslim woman in the modern world Pursuing a policy of dialogue, not isolation, enhancing integration into the cultures of those regions where Muslims live, demonstrating the positive aspects of Islam

What is she modern muslim woman?

From time immemorial, it has developed so that the roles of men and women in society have been strictly demarcated. At the same time, if a man had a whole horizon of opportunities to realize himself in this world, then the female vocation was only the creation and preservation of a family hearth, the birth and upbringing of children. Modern life is gradually making its own adjustments to these established views. The woman now faces other equally important tasks that go far beyond the hearth. This is also true for Muslim women.

Agree that to be able to observe the fine line between the requirements of religion and the opportunities that open up towards you to live an interesting, eventful life is not an easy task, but our Muslim contemporaries they handle it very well.

First of all, it concerns education. We all understand that education is the first step towards self-realization in society. If earlier the education of Muslim girls meant only obtaining the most basic knowledge of reading, writing and counting, today the doors of the most prestigious universities around the world are open to Muslim women. Our sisters in faith receive higher education, choose for themselves, master various specialties. They are also active in their work.

Modern Muslim women do not live an isolated life - they are able to harmoniously integrate into society without losing the awareness that they have chosen Islam as their religion. They do not stand out in the crowd with their black veils - after all, in this way they will even more attract the attention of others, and can even sometimes make a frightening impression on them. After all, one of the postulates of Islam for a woman is not to attract too much attention to herself when you are out of the house. Therefore, among ordinary city dwellers, who are accustomed to dress differently, one must be able not to turn out to be a "white" crow, or rather, even to say - "black". - black clothes that, like a bell, envelop the figure of a woman from head to toe, while completely covering her face, will, of course, be out of place. Muslim women know how to dress beautifully, following the refined taste and fashion trends.

Beautifully tied scarves, long dresses and skirts in all colors of the rainbow, loose tunics with trousers, light discreet makeup - this is the image modern Muslim woman.

Modern Muslim women know how to dress stylishly, fashionably and beautifully, feeling and observing the line between what is permitted and what is forbidden. For example, no one will be surprised even by the fact that a Muslim woman wears jeans. But there are subtleties here. Usually, two extremes are implied - either tight jeans on a girl with impeccable shapes, or ugly jeans sitting behind a shapeless young lady.

A Muslim woman, on the other hand, will put on jeans and be sure to be on top of the length to the middle of the thigh, knees, or even a little lower. This is the main hymn to beauty - to be able to emphasize your femininity, and at the same time not look vulgar and defiant, like most modern residents of megacities and cities. Modern Muslim women follow the latest Islamic fashion - offer a wide selection of outfits and accessories for every day and for special occasions.

Modern Muslim women know how to be and how to make up in front of her husband, relatives and outside the home. Everyone knows about the dangers of modern cosmetics on the skin and human health. Fortunately, a large selection of halal cosmetics has appeared, which consists only of natural ingredients and complies with Sharia without being forbidden for Muslims. This is what modern Muslim women use.

Our clothes can tell a lot about us. From it you can learn about tastes, preferences, inner world, worldview ... A well-known proverb says that they meet by clothes, but see off by mind. But it often turns out that by clothes you can both meet and see off. After all, the first impression is not always deceptive, and the appearance can be a complete reflection of the internal state. No wonder people on a subconscious level have learned to recognize a person by their clothes and treat them accordingly.

Moreover, clothing affects the behavior of its wearer. Like it or not, but the image dictates behavior. A gentleman in an exquisite tailcoat and top hat behaves accordingly. He does not swear, does not scold, does not offend, courteous and polite. We can confidently say that such a gentleman is the standard of Western civilization both in dress and in behavior. And the "savage" in a greasy and rumpled jacket exudes dirt and disgust. We understand that those who do not care about the external have given up on the internal as well. Everyone stays away from such people, so that, not even an hour, not to get dirty and not to be offended.

When choosing clothes, we are guided not only by our status, we also pay attention to how people of a circle close to us, beliefs and views close to us dress. For example, Muslim women dress according to the command of the Creator. In the same way, Muslim men also have a certain appearance, if you like, an image. A well-behaved Muslim wears a headdress, does not recognize short sleeves, naturally, does not wear transparent and tight-fitting. It's summer and hot, but "discounts" for the weather is not done. Those who want to emphasize their belonging to Islam are not limited to “just a headdress”, but pick up a beautiful fes (I don’t like the word “skullcap”). Like women wearing hijabs, men dressed according to Islam can often be seen on the streets of cities. They are neat, tidy, clean. But not only that. The one who puts the fez on his head understands that he is, as it were, the face of Islam. A young man will not allow himself ambiguous jokes about strangers, he will be respectful to the elders, and he will not offend the younger ones. Yes, a Muslim must be an example for others. After all, the believer represents the religion of Allah. And when someone, dressed according to the canons of Shariah, behaves not so politely, not adequately in appearance, this is striking. After all, it so happened that women in hijabs or men in fez are perceived by others as people representing the values of Islam. It is categorically unacceptable if such people gnaw seeds on the street, cackle, express emotions loudly.

Once I was in the Central Hospital of Makhachkala, and I was waiting for the results of a relative's operation. An unfamiliar woman approached us and asked to transfer her daughter from the intensive care unit to the hospital. Surprised by such a request (where did the medical staff go?), We went into the intensive care unit to take out the stretcher with the patient. The nurse in the hijab who was there left a very unpleasant aftertaste with her behavior. Recently, the behavior of the medical staff is extremely outrageous with its rudeness and tactlessness, and here, besides, a woman in a hijab! The image of Islam from the rudeness of this nurse that day definitely did not win. Of course, we made a remark to her, but the person, apparently, had already become so hardened that even realizing that he was wrong, he stupidly pretended that nothing particularly terrible had happened.

Muslims should not forget how they look. Moreover, they must control their behavior. Without committing major sins, we must improve in small things.

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The role of PR technologies in shaping the image of Islam

R.F. Ishmatov

Introduction

Islam is the youngest, largest in terms of the number of followers and the most controversial monotheistic religion in the perception of Western society. Western attitudes towards Islam have changed dramatically over the past centuries. From the perception of the Islamic caliphate as a kingdom of enlightenment and prosperity in the Renaissance and Enlightenment, to the image of Muslim countries as a model of backwardness in the middle of the twentieth century. However, in recent decades, a frightening trend has been observed - Islam is increasingly associated with terrorism, violence, lack of rights and aggression. A religion that proclaims the greatest value of human life is associated in the minds of millions only with the image of suicide bombers. A religion that places scientists between angels and humans is increasingly presented as an irrational ideology of war and ignorance. Despite the openness of reliable information about Islam and Muslims, millions do not even have a superficial understanding of Islam as a religious, ethical, social and legal concept. The consequences of misunderstanding and rejection of Islam in the West are such phenomena as nationalism (and reverse nationalism), the emergence of radical beliefs, the tacit approval of direct aggression against both individual Muslims and entire organizations and states.

Without going into the political reasons for such a PR policy, it is still worth noting that the objective coverage of Islam as a real alternative to the modern social concepts of the West is not beneficial to the majority of elites. On the one hand, creating the image of the enemy distracts the masses from the true causes of political and socio-economic problems, on the other hand, instilling fear of the “threat from the East” contributes to the legitimization of the policy of the authorities, as was already the case during the Cold War. On the way to achieve this goal, various technologies of "black" PR are used. However, the Muslim response to such attacks should not be acts of aggression and defiance. First of all, jihad must be waged with knowledge and words, convincing the public of the humanistic nature of Islam, its peaceful foundations, extolling human life and dignity, reason and intelligence, and family values.

In connection with the identified trends, the analysis of PR technologies used to form both a negative and a positive image of Islam is of particular interest.

The purpose of this work is to analyze PR technologies as a tool for shaping the image of Islam, its image in the minds of the Western, and not only, public.

1. Features of PR technologies and PR object in the formation of the image of Islam

1.1 Analysis of PR technologies

The relationship and relationship between PR and religion is ambiguous. On the one hand, such familiar phenomena as sermons, missionary work, educational activities of religious organizations can be safely attributed to PR technologies. But on the other hand, belief in PR is one of the technologies, while for religion it is the end product, the goal of the activity. In this work, our goal is to analyze the role of PR in promoting such a product as the image of Islam.

To begin with, let's consider the features of communication technologies in general and PR in particular.

As features of communication technology in the work of D.P. Gavra identifies the following features and criteria:

1. artificiality and conscious management of communication resources? a special change in the natural (spontaneously occurring) communication process in the formation of a controlled (and therefore artificial) communicative space;

2. the presence of a socially significant goal, purposefulness and expediency? implementation of communicative influence with a clearly formulated and clearly defined goal of changing the consciousness and behavior of social communities, changing social structures and regulating social relations;

3. the social nature of the communication process undergoing technologization? if communication is not focused on social communities, then management may be associated not with socio-communicative technology, but with other technologies, for example, interpersonal communication;

4. consistency? communication technology should be an ordered set of procedures and operations with a stable structure;

5. regularity? communicative technology is implemented in accordance with the developed plan, which, as a rule, has a material carrier and is prepared in accordance with the requirements of special procedures;

6. manufacturability? a structured chain of sequence of operations and procedures corresponding to the plan to achieve the goal of communication;

7. formal organization and functional division of labor? organization of communicative influence by a group of performers with the assignment of certain functions for the development and implementation of communication technology to individual performers;

8. optimization and feedback? optimization is such an organization of communicative influence that allows you to achieve the maximum result with given resources or use the minimum amount of resources to obtain the desired result, while feedback allows you to evaluate the effectiveness of communication technology;

9. discreteness, the presence of a beginning and an end? this means that if the technology is developed and implemented correctly, then its use leads to the achievement of the goal and thus the completion of the functioning of the technology, since the need for it disappears;

10. creativity and standardization? communicative technology is a synthesis of non-standard and unified components, since, on the one hand, standardization is a necessary feature of any technology (at the same time, the more standardized a technology is, the easier it is to use and more conveniently replicate it), and on the other hand, communicative technology in due to the specifics of the managed object, they imply the presence of a creative component at all stages of the technology (during development, initial implementation, replication);

11. cyclicality and the possibility of replication? communicative technology has its own internal cycle, a given sequence of stages, which follows from the features and criteria discussed above, and also has the ability to reproduce in relation to similar tasks in other conditions.

Thus, communicative technology serves to adjust or completely restructure public opinion in relation to a particular product, phenomenon, person or organization. Analyzing the modern information field, we can state that the image of Islam, like other religions and ideologies, is subjected to a specialized influence. Stakeholders, without formally crossing the border of reliability, can change the “shades”, focusing on aspects that people of a different kind can hardly understand. At the same time, individual postulates are given taken out of context, without explaining the reasons for their occurrence and their true purpose.

What are the features of Islam as an object of PR? This will be discussed further.

1.2 Features of Islam as an object of PR

Islam, at its core, goes beyond the usual definition of religion. For millions of people around the world, it is rather a social modality, a combination of a cult, political and social attitudes, legal relations and ethical ideas. The consequence of such an attitude towards Islam is that it is positioned not only as a blessing in "eternal life", but also as a potentially more efficient and fair political, legal and socio-economic system. Evidence of this trend is the course towards the Islamization of legislation in a number of countries, the emergence of the Islamic financial services industry, the development of Islamic political parties and social movements both in Muslim countries and beyond. Thus, the creation of a negative image of Islam and Muslims is nothing more than a technique to discredit a political and ideological opponent. In this sense, the attacks on Islam in modern Western society are very similar to the attacks on the representatives of the "left" movements during the Cold War. We can argue that the peculiarity of Islam as an object of "black" PR is the alternative nature of this system of values, which is capable of weakening the political and ideological hegemony of Western values.

Features of the PR of Islam on the part of Muslims lie in such a term as dawa "at (call to Islam). Dawa" at is an obligation for all Muslims, its goal is to attract more people to the True Faith. Canonically, the duty of maintaining dawa "at is enshrined in the Holy Quran. About the obligation of Muslims to engage in dawa" at, with all their lives and diligence to be an example, model and embodiment of the Muslim religion, Allah Almighty says: “We have made you a community adhering to the middle, so that you testify to all mankind, and the Messenger testified of yourselves” (2:143).

“Invite to the way of the Lord with wisdom and good admonition, and argue with them in the best way” (16:125). This verse indicates that it is necessary to apply technologies for the positive promotion of the image of Islam, which, through building effective communication and interaction, should convince society of the value of Muslim life attitudes.

Thus, a feature of Islam as an object of promotion is, on the one hand, the interest in forming a negative image on the part of representatives of Western political elites, and on the other hand, the duty of Muslims to counteract the denigration of their religion, demonstrating the positive aspects of Islam by personal example, word and deed.

2. Analysis of the role of PR in shaping the image of Islam

2.1 TtrendsformationIimage of Islam

Analysis of trends in the formation of the image of Islam should begin with an analysis of the role of Islam in modern society.

According to Dr. Lowey Safi: "The campaign against Islam is a conscious and deliberate effort by those in power to discredit the world's religion as a viable alternative to Western atheism and to undermine a historical movement that critics say has the potential to to become a global political force. Not so long ago, in the mid-1970s, Western society was filled with a lively interest in Islam, and the way of life offered by the Koran became the goal for an increasing number of people returning to the bosom of their native religion or discovering a new path of knowledge. The revival of Islamic ideas and spiritual values was reflected in all sectors of society, not bypassing the bourgeois elite, and took many forms, including the impact on science and politics.

In connection with this trend, it is interesting to analyze the words of Daniel Lerner, who in his work "Integration of Traditional Society" gave the following assessment of the position of Islam in the Middle East:

"...regardless of whether in the east or in the west, modernization dictates submission to the arguments of "rational and positivist thinking", against which, according to the unanimous opinion of scientists, "Islam remains absolutely unarmed." However, already in the past decade, the phase and modality of this While Europeanization first invaded the upper crust of Middle Eastern society, affecting mainly passive imitators of new fashion trends, today the voice of modernity has spread to a wider segment of the population, affecting equally with its restless "spirit of positivism" both public institutions and personal aspirations."

Mr. Lerner is clearly too late with such a formulation of the question. In just 2 decades, most scholars will talk about the phenomenon of the "Islamic renaissance". The decline in the significance of Islam as a social concept began somewhat earlier and proceeded according to a different scenario. During the period of the Ottoman Caliphate, an active reception of European law began, since fiqh ceased to meet the needs of our time, in parallel, Western attitudes invaded Muslim society, which, at that time, turned out to be more effective, beneficial politically and economically. However, this process reversed in the middle of the twentieth century.

In the 80s, the perception of Islam as a social concept by modern society took a completely different form. To a certain point, Western scholars and politicians stopped considering Islam as a backward and reactionary force, and began to perceive it as an equal ideological opponent. This is due to the active dissemination of the ideas and values of Islam both in the East and in the West, with a phenomenon called the "Islamic Renaissance"

A similar opinion is shared by Zbigniew Brzezinski, statesman and US foreign policy strategist. In Out of Control, published shortly after the fall of the Soviet Union, Brzezinski expresses dismay, warning of the expansion of Islam into Central Asia, which he believes could take advantage of the power vacuum created by the collapse of the Soviet empire:

"...Since nature abhors a vacuum, it is obvious that foreign policy forces, in particular the Islamic states neighboring the former Soviet republics, will make every effort to fill the geopolitical void created in Central Asia by the collapse of Russian Soviet imperialism. Turkey, Iran, and Pakistan have already begun maneuvering to strengthen and expand their sphere of influence, while the more distant Saudi Arabia is ready to generously fund the revival of the cultural and religious Muslim heritage in this region.So Islam is creeping north, changing for the first time in two century geopolitical course of its influence."

While Brzezinski does not deny the ability of Islam to produce sociopolitical transformations on a global scale, he rightly mentions the modern limitations of this religion, expressed in the absence of a specific model for the transformation of Islamic ideas into social reality.

Over the past 10 years, the media have presented Islam as an archaic religious system, indispensable features of which are aggressive fanaticism and so on. Criticism of the dogmatic and ritual aspects of Islam in newspapers and on television is interspersed with reporter footage depicting kneeling Muslims during collective prayer or gigantic crowds of pilgrims in Mecca. Prejudice against the adherents of Allah turns into selective angles and distortion of visual images: mass gatherings of Muslims are perceived exclusively as an ominous element that carries a potential threat. It is not surprising that the audience of many millions has already become accustomed to the idea of an organic connection between the spiritual tradition of Muslims and the ideology of modern terrorism.

2.2 Analysis of the formation of a negative image of Islam

Unfortunately, cases of forcing a negative attitude towards Islam and its representatives in the world media have become more frequent recently. Of great concern is the emergence of such trends in the Russian media. What is the true essence of Islam and how society sees it depends on how journalists bring it to society. The role of the media in shaping the image of the enemy is twofold. They not only capture the dominant moods in society, but at the same time form the stereotypes of mass consciousness. Possessing a colossal manipulative potential, the mass media are able to “imprint” phobic attitudes into the minds of anyone. image islam information spontaneous

In most cases, the media seek to justify the aggression of the Western elites against the Muslim world, using black "PR" technologies:

1. tactics of distorting ideas about the Islamic worldview;

This tactic, first of all, implies a public misinterpretation by the media of the most commonly used religious terms (jihad, martyr, Allah Akbar, Mujahid). Unfortunately, the effect is further enhanced by the complete ignorance of the terrorists, who cover up their atrocities with Islam. Let's take Nord-Ost and the complete religious ignorance of the head of the terrorists who took hostages in Moscow, Movsar Baraev, who proudly called himself a martyr, and this despite the fact that, by definition, only a dead person can be considered a martyr.

After media coverage of the Nord-Ost terrorist attack, the Spiritual Administration of Muslims of the Republic of Karelia drew attention to the statements of journalists regarding suicide bombers and explosive belts, using such terms as “shahid”, “shahid belt”, “mujahid”, "Warriors of Allah" The text of the statement says:

“…we demand…to stop using religious Islamic terms in relation to people accused of terrorism and murders… The use of these terms is offensive to us. In addition, the public use of these concepts incites inter-confessional hatred in Russian society, as causes distrust among non-Muslims towards fellow citizens of a different religion, and among Muslims - dissatisfaction with the current situation.

2. the tactics of linking Islam to radical leaders and groups;

This applies, again, to the issue of lexical and textual accuracy. So, often, we can hear about "Islamic fundamentalism", "radical Islam", "Islamic terrorism". Reports of fighting in the Middle East or, in the recent past, the North Caucasus, were interspersed with the display of Muslim symbols, and references were made to the statements of individual religious figures.

3. ubiquitous binding of the concept of "Islamic" to everything that potentially brings death;

For example, the American media, describing the explosion of a car near the federal government building in Oklahoma in April 1995, use a similar technique. In its April 20, 1995 issue, the Seattle Postal Courier quoted Robert Habel, former head of the FBI's counterterrorism unit, as saying, "I believe if a bird looks like a duck, quacks like a duck, and swims like a duck, then it's a duck... The explosion of cars is the work of Islamic fundamentalists.”

To the surprise of the public, the Muslim quacking duck turned out to be Christian Timothy McVeigh.

4. mixing the image of Islam with the image of phenomena that potentially cause antipathy;

Mass migrations to large cities from the southern regions led to a surge of migrant phobia (especially Caucasian phobia) among the local population. The sharpest rejection among the inhabitants of the capital is caused by market traders and workers in the sphere of trade in services, that is, representatives of predominantly public professions. Since the vast majority of them belong to the Muslim confession, they are the objects of Islamophobia. Antagonism towards Muslims, although inferior to the scale of migrant-phobia and Caucasian-phobia, nevertheless retains a steady upward trend, gradually acquiring also a racial connotation. The common lexicon in relation to “strangers” (often non-Muslims) includes definitions such as “Azeris”, “Mameds”, “Churks”, “Elkaens” (“persons of Caucasian nationality”), “blacks”, “Muslims”, etc. Note: the appearance of a racial connotation is, first of all, a reaction to the ethnic component, and only then - to the religious one.

5. tactics of maintaining the prevailing myths and stereotypes about the Muslim community

Thus, in her report, Putfiye Zudieva notes the following myths, which are actively supported by the media:

“A Muslim woman is forced to wear a headscarf and jilbab, and in fact she feels extremely uncomfortable in it. This propaganda myth was actively used by the French authorities, trying to justify the ban on the hijab in schools as “protection of the rights of girls who are forced by their parents to cover their heads.”

Another common and equally untrue myth is that a girl who puts on Sharia attire simply tries to draw attention to her own person in this way. A similar argument was made by sociologist Cheryl Benard and published by the RAND Corporation in 2004. Benard refuses to see the Muslim headscarf as a manifestation of religious tradition, and prefers to interpret it as a challenge to Western democracy. She insists that "they want to draw attention or provocatively announce themselves in schools, colleges or workplaces."

And here is another equally well-known myth. A Muslim woman is forced to marry, and she has no right to resist. Her husband is a tyrant, a despot and, in addition, a polygamist. From time to time there are broadcasts about harems in which slave wives who got there solely by the will of circumstances (especially when it comes to our compatriots), hiding their faces under a veil, complain about their fate.

Thus, we see that the technologies used to create a negative image of Islam are diverse. Now let's try to analyze what tasks the pro-Islamic forces face and what technologies they have at their disposal.

6. aggravation of contradictions in intra-Islamic directions of theological and legal thought;

“As religion unfolded in time, certain issues of faith received different interpretations, thereby creating certain internal disagreements on certain issues of dogma. If within Islam these disagreements have always coexisted to one degree or another, then in order to achieve the goals of control using the "divide and conquer" technique, destructive vectors were set on the disagreements in order to break, divide the Islamic community, the Ummah. And the Ummah is torn in internal conflict. The confrontation between "traditional Islam" and "Wahhabism" manifests itself from hot conflicts on online forums to actual murders.

2 . 3 pro-Islamicstrengthand their role in shaping a positive image of Islam

At present, there is a need to change the image of Islam and its adherents that has developed in the mass consciousness of both the entire Western world in general and Russians in particular. What is called an image. We can distinguish the following structure for the formation of this image:

1) Muslims as a kind of object, the image of which is being formed;

2) recipients of information impact - the population;

3) those who form this image using certain information technologies. This third group includes: firstly, media workers; secondly, the expert community; thirdly, Islamic religious figures.

Today, the image of Muslims is formed primarily by television, print media and comments on current events. Related to this are the problems described above. It is known that the big is seen from a distance. The culture of Islam, which has been developing for almost one and a half millennia, requires familiarization with oneself in order to understand the current state of affairs by both politicians and journalists, as well as for Muslims to realize their place and mission in our country. The peoples of Russia need textbooks, and its electronic media need big, exciting series on the history of Islam, Sharia, and the way of life of Muslims. The greater literacy of our Muslims in relation to their own roots, the familiarization of our non-Muslims with the treasury of the richest, no doubt, the culture of Islam will benefit everyone.

Thus, it is obvious that the formation of a positive image of Islam is a mission that falls on the Muslim media. What is stopping them from doing it? What is the state of Muslim journalism today?

Unfortunately, the most popular topics relating to the economy, society, politics, requiring reflection through the prism of Islamic values, are rarely found on the pages of Islamic publications. The xenophobic problem is cleverly combined with the inter-confessional one. People do not like foreigners and automatically equate them with Muslims. To overcome both is the task of Muslim journalists. But for this, they must write in such a way that it would be interesting to read them not only for Muslims, but for everyone else.

According to Abdul-Vahed Niyazov, a State Duma deputy and chairman of the political council of the Eurasian Party - the Union of Patriots of Russia, Muslim journalism is more applied than analytical. It does not cause a resonance in society, does not cover the issues on the agenda in society. And the regional media especially lag behind the federal ones. In his opinion, Muslim journalism cannot fend off obviously non-complimentary publications towards Islam, which are trying to denigrate religion.

Aleksey Grishin, adviser to the Presidential Administration on religious issues, who assessed the level of Muslim media in Russia as extremely weak, noted at the same time that there are a large number of both print and electronic publications in the information space. In his opinion, in the media now there are almost no deep, analytical articles, materials written by young Islamic authors for a youth audience. "And such toothless Islamic media discredit the very idea of ideological work," A. Grishin believes. He also emphasized the importance of educational work, recalling that representatives of the Muslim Ummah were repeatedly asked to prepare small brochures for one-time reading, for example, on a bus or train, according to the “read - handed to another” type, which would contain answers to many questions on Islam: how to read prayer, what is jihad, and others.

People of intellectual labor also form the image of Muslims. First of all, these are Muslim theologians - they convince the authorities that Islam is "good". But Muslim scholars, orientalists, are just an educated layer. And ordinary Muslims, as a rule, do not deal with these issues. They live their lives, as all people live.

A significant role in shaping the image of Muslims is played by the fact that, first of all, it is not clear to society who among Muslims takes responsibility for the formation of this image. And without a counterparty, it is impossible to talk about building a civil dialogue. That is:

First, Russian society is only taking shape and is not yet aware of itself as a society. Without comprehending yourself, your place in history and on the map, your interest, there is nothing to go to another. There is nothing to offer him and it is impossible to evaluate the counter offer.

Secondly, Russian society is unfamiliar with the Islamic world. The emerging Russian elites should take the trouble to introduce the society of Russia and the society of the Islamic world to each other. Speaking constructively, the new Russia, first of all, needs a project of Russia, which would include an attitude towards various worlds, including the Islamic world. New Russia needs promotion in the Islamic world. Russia, including Russian Muslims, must be introduced to the history of Islam, the rules of law and the economy of Muslim countries. Only then can interaction and the future of civil dialogue be discussed.

Radical figures and organizations on the way PR

Particularly noteworthy is the fact that recently various radical groups and their leaders have been making significant efforts in the field of PR. Undoubtedly, this is due to the awareness on their part of the importance of controlling the information space, as well as finding and attracting new supporters.

Indicative in this regard is the gesture of the leader of the Taliban movement. The Taliban went on the offensive again. Now on a new front: informational. To improve their image, win the support of the Afghan people, and counter the new American campaign for the hearts and minds of Afghans, the Taliban have resorted to modern media techniques combined with old, tried and tested methods. Last spring, the spiritual leader of the Taliban, Mullah Mohammed Omar, issued a long list of new rules for the conduct of members of the movement. According to him, the Taliban are now prohibited from carrying out terrorist attacks against civilians, setting fire to schools, and cutting off the ears, lips and tongues of prisoners.

It is also interesting what aspects Amir of the Caucasian Mujahideen Dokka Umarov focuses on in his interview with Prague Watchdog.

“Wherever there are people, as we know, there are laws. The law is a dictatorship. Those who should be with weapons will be with him, who should put them down - they will lay them down. Some will be engaged in creation, who will be punished - they will be punished. This is called Dar Us Salam. There is no need to reduce the Islamic order to the image of cave life. In an Islamic state, there will be both civil and law enforcement agencies. No one will be limited in their talents granted by the Almighty ».

Increasingly, the appeals of the leaders of radical groups in Central Asia and the Middle East are aimed not at inciting the emotions of supporters, but at appealing to the minds of opponents, opponents and those who have not yet decided on their attitude to certain acts. All these steps, in our opinion, are a consequence of the realization by these figures of the importance of control over the information field.

Conclusion

Thus, we analyzed the role of PR technologies in shaping the image of Islam in the minds of the Western world. We have identified the main prerequisites for the formation of a negative image, the basis of which is the perception of Islam as an ideological opponent of Western civilization. We examined the trends in the formation of the image and made sure that the fight against Islam in the media field began especially actively at a time when this religion entered a phase of revival and rapid growth, when its value “coordinate system” began to prevail (in some regions) over what seemed to be still recently absolute western system. We have identified exactly which PR technologies are used in forming a negative image, and exposing melon technologies is the first step towards giving them a worthy answer. And finally, we analyzed the state of the Muslim media in particular, and pro-Islamic forces in general, as subjects of the formation of a positive image of Islam, and found out that at this stage, unfortunately, their forces are incomparably small.

Outlining the measures that need to be taken by the pro-Islamic forces in order to begin the effective formation of a positive image of their religion, it is necessary to highlight the following:

1. Training of specialists in journalism and public relations at a level comparable to specialists speaking on the side of opponents;

2. Integration of movements representing Islam and a clear designation of a group of persons who are responsible for the formation of this image;

3. Formation of a positive image of Islam through daily demonstration by its adherents of high ethical and cultural standards;

4. Pursuing a policy of dialogue, not isolation, activation of integration into the cultures of those regions where Muslims live, with a demonstration of the positive aspects of Islam.

The image of Islam is currently being formed both purposefully (by ideological opponents) and spontaneously. The primary task is to take under control the pro-Islamic media that part of the information field, which is subject to the influence of natural factors.

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