Religiosity of Dagestan Youth

Introduction. The relevance of studying the current state of the religiosity of the younger generation of Dagestan is due to many factors, among which, firstly, religious issues quite reasonably occupy a central place among research projects, secondly, an increase in the number of religious buildings and the emergence of Muslim educational institutions that cover a large stratum of the younger generation of Dagestanis, thirdly, the change in the appearance of Dagestan. Fourth, the dominance of the religious (Islamic) postulates in the daily life of a Dagestani, fifth, the active work of the Islamic clergy, their desire to participate in the educative, educational and political processes of modern Dagestan. The purpose of the study is to obtain new sociological material about religiosity and its types among the younger generation of Dagestanis. Metho­dology. The study of the religiosity of Dagestan youth was carried out using the methodology of measuring the religiosity of F. N. Ilyasov. An empirical study was conducted in 2023 in the cities and districts of the Republic of Dagestan by random selection. Results. The article presents the analysis of the types of religious self-identification of the younger generation of Dagestanis, the association of the overwhelming majority of respondents with the Islamic faith is noted; the study shows the existence of subgroups of convinced believers, waverers, non-believers and convinced non-believers of Dagestan youth. The study of the religiosity of Dagestan youth using the methodology of F.N. Ilyasov allowed us to establish the existence of the discrepancy between the designation of the personal attitude of the respondents in religion and the religious practice: respondents, when labeling personal religiosity, demonstrate religious behavior characteristic of “vacillators”, in other words, “pure types” of religiosity were not found in the author’s study. The verification of empiricism shows a discrepancy between the attitude to the religion indicated by the overwhelming majority of respondents (“a convinced believer”) and personal cult activities. The gender, age, and educational cross-section of the analysis of the religiosity of the younger generation of Dagestanis testifies to their involvement in Islamic religious processes: on the one hand, familiarization with the doctrine can have a positive effect on morality, on the other hand, the possibility of forming religious intolerance in the mass consciousness is allowed.