Transformation of identity in migration: ethnicity and religion (on the example of Tajik labour migration in Russia)

This paper studies the interaction between religious and ethnic factors in religious lives of Tajik migrants in Russia, the transformation of the identity of migrants, the role of religious communities and mosques, and the role of religious leaders in these processes. The paper uses survey results of Tajik migrants in Russia and interviews with religious leaders in 2010, 2014 and 2017 and studies religiousness of Tajik migrants in comparison with the population of Tajikistan, changes in ethnic, religious and civil components of identity in the context of the post-Soviet transition. In the mobile transnational community of migrants and their households who live in a constant movement between Tajikistan and Russia, complex multicomponent identities are formed, in which both Tajikistan and Russia are present. Among migrants, there are almost half as many people who identify themselves with Tajik citizenship. At the same time, the ethnic identity becomes more significant and the religious component of identity is also changing. The paper shows that migration transforms identity: a) on a personal level: the content, weight, and ratio of individual components of identity change; b) on a level of social institutions: growing influence of migrant compatriot networks, religious communities acquire a network character; c) on a level of religious institutions: Russian mosques are adapting and flexibly adjusting in response to a massive influx of Muslims from different countries. Changes in a composition of religious communities transform functions of mosques, organization of their activities, and linguistic practices. However, migrants rarely form ethnic communities around mosques in Russia. Mosques, and migrant networks contribute to formation of new identities of migrants, connecting the citizenship of Russia and Tajikistan with an increased importance of ethnic and religious identity. On the one hand, this creates a basis for emergence of an "ethnic Muslim" identity, and on the other, it sharpens a sense of solidarity with the global Ummah. The influx of migrants to Russian mosques contributes to the exacerbation of contradictions between Islamic integrationism and nationalism, local traditions and global Islam. Along with this, Islamic integrationism and international migration create transnational Islamic networks. New communication technologies and the Internet connect local Muslim communities in Tajikistan, and migrant communities in Russia with other regions of the world. This leads to a diversification of Islamic orientations and a spread of global Islam.

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