Orthodox Ingush. Ingush people: years of trials and lawlessness

Introduction. History and life of the Ingush people

The Ingush, who have their own name "Galgai", are the natives of the Caucasus, whose presence in the mountains and on the plains has been steadily recorded since the 1st millennium BC. This people is part of the Balkan-Caucasian family of a large Caucasian race. The common self-name "Vainakhi" (in the translation: "our people"), the similarity of the language and customs unites it with the Chechens living nearby. TO unique masterpieces Ingush culture that has survived to this day can be attributed to original folklore, the pearl of which is the heroic Nart-Orstkhoy epos of the Vainakhs, original types of tower, crypt and cultural construction, specific women's jewelry and headdresses, decorative and applied arts containing original ornament from patterns Late Bronze Age. However, as well as the Ingush language that has preserved echoes of ancient Urartu, which belongs to the Nakh-Dagestan family of Caucasian-Iberian languages. The Ingush profess Sunni Islam, which, under the influence of Dagestan and Chechnya, from the 16th to the first half of the 19th century gradually becomes the dominant religion here. Mongol invasion in the XIII-XIV centuries. forced the Ingush to go to the mountains. Their return to the plain took place after the collapse of the Golden Horde in the 15th-17th centuries. At this time, the first Ingush settlements appeared in the Tarskaya valley and the Kambileevka river basin, in the upper reaches and along the middle course of the Terek river. Not later than the 17th century, the village of Angusht appeared here (now the village of Tarskoye of the Prigorodny district of the North Ossetia-A), from which the official Russian name of the people, the Ingush, came. Since the 16th - 17th centuries, the Caucasian isthmus has become an object of strategic interests of Russia, Turkey and Iran. The Ingush sought an alliance with their northern neighbor. The first treaty with Russia was signed by them on the outskirts of the village. Angusht in 1770, the second - in 1810. After that, numerous Cossack settlements (villages) and Russian defensive fortifications appeared, which arose both on the site of Ingush villages, changing their former names, and in strategically important areas of the North Caucasus. These include the fortress of Vladikavkaz, founded in 1784. 4 km from the Ingush village of Zaurovo. All this was accompanied by the unceremonious displacement of the local population from their inhabited places. The arrival in the region of General A. Yermolov, the chief administrator in Georgia and the commander of the Separate Caucasian Corps (1816 - 1827), caused spontaneous resistance from the highlanders, including the Ingush. The reasons for this were the construction of a system of Russian fortifications, accompanied by violence and destruction of the habitat (cutting down centuries-old forests, devastation of villages, massacres, displacement of natives into mountain gorges, deprivation of the mountaineers of their livelihood, etc.). This was the reason for the start of the long-term Caucasian War (1817). The liberation struggle of the mountain peoples was waged under the flag of ghazavat - the holy war of Muslims. From 1834 to 1859 Until his capture, the rebels were led by Imam Shamil, who created a military-theocratic state - the imamate. The final conquest of the North Caucasus by Russia in 1864 ended with the mass resettlement of the highlanders, including about a third of the Ingush, to Turkey and Asia Minor to fellow believers. Later, the Russian governors were given the task of completely liberating the North Caucasus from the indigenous population. Note that the mass eviction of the highlanders was also undertaken at the beginning and in the middle of the 20th century.

The military-strategic goals of Russia were answered by the territorial redistribution that began then, which fragmented the lands with the Ingush population remaining on them. By 1870, most of the Ingush land, together with the North Ossetian territory, was included in the Vladikavkaz district; from most of the current Prigorodny and Sunzhensky districts, the Sunzhensky Cossack district was created; the mountainous southern section of the Ingush territory went to the Tiflis province. Later, in 1888, when the Sunzhensky district and the Ingush part of the Vladikavkaz district were merged, the Sunzhensky department of the Terek region was formed. In 1907 a separate administrative unit, the Nazran District, was separated from it. Driven to despair, the Ingush people actively supported the October Revolution of 1917 and during this period, according to the confession of the White Guard General Denikin, "turned out to be the arbiter of the fate of the North Caucasus." During the civil war, almost half of the Ingush villages and auls were destroyed, every fourth of their inhabitants died. With the advent of the Bolsheviks, the long-standing hopes of gaining national independence began to take concrete shape. At the Congress of the peoples of the Terek region on November 17, 1920. The Mountain Autonomous Soviet Socialist Republic (GASSR) was proclaimed with its capital in the city of Vladikavkaz. Legalized by the Decree of the All-Russian Central Executive Committee of the RSFSR of January 20, 1921, it included 6 administrative districts: Balkar, Ingush, Kabarda, Karachay, Ossetian, Chechen, as well as the cities of Vladikavkaz and Grozny existing as independent administrative units. The republic soon broke up into a number of new territorial entities. The last before the abolition of the GASSR on July 7, 1924, the Sunzhensky District, as well as the North Ossetian and Ingush Autonomous Regions (AO) stood out. Among them were distributed industrial and economic objects of the city of Vladikavkaz, which also housed their administrative centers.

The repressions of the totalitarian regime, from which millions of innocent people suffered, swept through the Land of Soviets with particular cruelty from the late 1920s and into the 1930s. The Ingush people during this period lost their best and most active representatives, among them was a prominent statesman of that time, Idris Zyazikov. This time is characterized by the beginning of the hypocritical national policy, which continued until the mid-1980s, aimed at the eradication of "small" peoples. The declared Ingush statehood was consistently destroyed. On June 1, 1933, the city of Ordzhonikidze (former Vladikavkaz) was completely transferred under the jurisdiction of the North Ossetian Autonomous Region. Six months later, on January 15, 1934, by the decision of the Presidium of the All-Russian Central Executive Committee, adopted in violation of all constitutional norms by telephone. The Ingush and Chechen regions were merged into the Chechen-Ingush Autonomous Okrug with its capital in the city of Grozny, which then in 1936. was transformed into the Chechen-Ingush Autonomous Soviet Socialist Republic. A heavy blow fell on the ancient Ingush culture. As in relation to a number of other ethnic groups of the USSR, the national script from the traditional graphics was transferred to the Cyrillic alphabet by the decision of the central authorities. Gradually, the volume and level of national education began to decline. Many works of national authors describing the history of the people turned out to be inaccessible, and often banned, for new generations. State militant atheism subjected people to the most severe persecution for adherence to national traditions and customs, including their religious beliefs. In those days, the study and dissemination of Islam was strictly prohibited.

With the beginning of the Great Patriotic War 1941-1945 the main part of the male population of the Chechen Republic of China went into the army and fought heroically on the fronts. Four Ingush were awarded the title of Hero of the Soviet Union and 12 more of them were presented to this high award. After the emerging turning point in the war, new repressions reasserted themselves the old, Stalinist national policy. Now she was hiding behind the ridiculous accusations of innocent residents of complicity with the enemy. And although there was not a single village occupied by the enemy in the CHIASSR, on February 23, 1944, at 5 o'clock in the morning, the forces of the NKVD and the Red Army began the total deportation of the Ingush and Chechens. On this day, about 650 thousand people of both nationalities were sent to Kazakhstan, Central Asia and Siberia. Unsuitable for transportation - frail old people, the sick, the disabled, pregnant women and their relatives, residents of hard-to-reach villages were to be destroyed. So the inhabitants of the Ingush villages of Targim, Guli and Tsori of the Prigorodny district were burned alive! All the property of the former inhabitants of the republic and the means of production were confiscated or destroyed. Decree of the PVS of March 7, 1944. The ChI ASSR was liquidated, and its territory was distributed among the newly formed Grozny Oblast, the Georgian SSR, the North Ossetian Autonomous Okrug, and the Dagestan ASSR. By all means, the traces of the deported people living here were erased: any mention of it was removed from literature, history, cemeteries were leveled, grave monuments went to construction, ruthlessly valuable books and manuscripts were burned. Hundreds of thousands of citizens received the stigma of "traitor to the motherland." Among them were front-line soldiers, partially recalled from the battlefields, partially returning after the end of the war to their exiled families. According to rough estimates, this monstrous action cost the lives of every second of the 90,000 deported Ingush. Survivors totalitarian regime doomed to a disenfranchised existence in difficult conditions of exile, restricting movement, education, employment, and observance of their national and religious traditions. Thus, the progressive development of the ethnic group was slowed down for many years, having lost at least a whole generation of intelligentsia, specialists in various branches of knowledge. The 20th Congress of the CPSU exposed Stalin's personality cult. After him came the Decree of the PVS of the USSR of July 16, 1956. "On the removal of restrictions on special resettlement of Chechens, Ingush, Karachais and members of their families evicted during the Great Patriotic War." It was with him that the spontaneous return of the deported to their homeland began, which took place in the most difficult conditions for people. After all, this one, like all subsequent legislative acts up to November 1989, did not remove unfair accusations from the people and did not provide for compensation for damages or return to their former place of residence. The Presidium of the Central Committee of the CPSU December 22, 1956 received a note signed by major party leaders A. Mikoyan, K. Voroshilov, G. Malenkov, L. Brezhnev and N. Belyaev. It said that more than 11,000 deportees returned without permission to the former CHIASSR. The suburban area by that time was inhabited by 33 thousand inhabitants, incl. 23.5 thousand Ossetians. The result of this note was the Decree of the Presidium Supreme Council USSR "On the restoration of the Chechen - Ingush ASSR within the RSFSR (January 9, 1957) and the Decree of the Presidium of the Supreme Soviet of the RSFSR "On the restoration of the Chechen - Ingush ASSR and the abolition of the Grozny region" (February 9, 1957). However, the leadership of the North - The Ossetian Autonomous Region opposed the return of the Prigorodny and part of the Malgobek districts of the restored ChI ASSR, promising to create all conditions for the Ingush who lived in these areas before the deportation. , to attach to the latter the Terekye districts of the Grozny region - Naursky, Shelkovskaya and Kargalinsky. Also, apparently, it was not by chance that the narrow part of the Malgobeksky district was returned, which connected the republic with Kabardino-Balkaria, which was kindred in faith and similar in fate. However, the Ingush returning from exile to their homeland in North Ossetia, decisions of local and federal authorities created various kinds of bans on residence, preventing, first of all, their registration. And yet, despite the humiliation and lack of rights, tens of thousands of Ingush settled on the land of their ancestors. For these reasons, many of the Ingush were not registered at their place of permanent residence (not registered). Paradoxically, the citizens of Ingush nationality, who have lived there for decades, have never been listed in local government bodies and today they are not formally North Ossetian residents with all the ensuing consequences.

Demands for the restoration of the rights of the Ingush people from the beginning of the 70s began to manifest themselves openly in the form of rallies and people's congresses. They, first of all, concerned the return of the former statehood and ethnic territories. Actions that were serious for those times had a wide resonance: a letter from the old communists to the Central Committee of the CPSU "On the fate of the Ingush people" (1972), as well as a mass rally on January 16-18, 1973 in Grozny. These ideas everywhere met with the active support of the overwhelming majority of the Ingush. In the North Ossetian Autonomous Soviet Socialist Republic, they were opposed by a sharply negative reaction from the Ossetian leadership, which fueled anti-Ingush sentiments. In 1981, a provocative hysteria swept through there, accompanied by calls for reprisals against the Ingush, which ended relatively calmly. Over the years, the intensity of interethnic confrontation increased, although there were often manifestations of good relations, as evidenced by big number mixed Ossetian-Ingush marriages. The middle of the 1980s in the USSR was marked by the beginning of an era of democratic reforms. With the adoption by the Congress of People's Deputies of the USSR on November 14, 1989 of the declaration "On the recognition as illegal, criminal of all acts against peoples subjected to forced resettlement, and ensuring their rights", and especially after the release on April 26, 1991 of the Law of the RSFSR "On the rehabilitation of repressed peoples ", who removed all charges from the undeservedly affected peoples, the prospect of an early restoration of historical justice was clearly outlined for the Ingush people. Gradually, however, relations between the Ingush and Ossetian populations in the SO ASSR become more and more tense. After a skirmish provoked on April 19, 1991 in the village of Kurtat over a vegetable garden, the leadership of North Ossetia demanded the introduction of a state of emergency in Vladikavkaz and the Prigorodny region. This act turned out to be fruitless, as it was aimed mainly at pacifying the Ingush. Undoubtedly, he became one of the detonators of the Ossetian-Ingush conflict in 1992 (see below).

The Republic of Ingushetia (RI) appeared on the map of Russia after June 4, 1992. with the adoption by the Supreme Council of the Russian Federation of the Law "On the formation of the Ingush Republic as part of the Russian Federation", which was approved by the VII Congress of People's Deputies of the Russian Federation. The Ingush people finally received the long-awaited statehood. At the same time, the borders of Ingushetia with the Chechen Republic and North Ossetia were not defined. May 1993 the Declaration of the Extraordinary Congress of the Peoples of Ingushetia "On the State Sovereignty of the Ingush Republic" was issued, and on February 27, 1994, the national referendum of Ingushetia "On the State Sovereignty of the Ingush Republic", and on February 27, 1994. By a national referendum, the Constitution of the Republic was approved, the powers of the President and Vice-President were confirmed, the President and Vice-President were elected, and the People's Assembly was elected. Later, the state symbols were approved - the Coat of Arms, the Anthem and the Flag. The Republic of Ingushetia is located on a hill in the northern part of the Greater Caucasus. Its administrative center is the city of Nazran, near which the construction of the capital, the city of Magas, has begun. The western border of Ingushetia with the Republic of North Ossetia-Alania, as well as its eastern borders with the Chechen Republic, are not precisely defined. Approximately the entire area of ​​RI is 2682 sq. km. The main rivers are Terek, Assa, Sunzha. The main land transport routes are the Rostov-Baku automobile and railway lines, the Georgian Military Highway. Air communications are provided by the airport in Sleptsovsk. The head of the republic is the President, the highest body of legislative power is the unicameral parliament (People's Assembly) of 27 deputies, the highest body of executive power is the Government of the Republic of Ingushetia. At the beginning of 1995, the population was 279.6 thousand people, of which 82.9 thousand people lived in urban areas and 196.7 thousand people in rural areas. . According to the results of a partial census of the population on August 20, 1992. ethnic composition republic was as follows: Ingush - 85.9%, Russians - 7.5%, Chechens - 4.9%, others - 1.6%. In 1995, the natural increase of the inhabitants of Ingushetia amounted to 1.81%; A significant proportion of those living in the republic are forced migrants from RNO-A and the Chechen Republic. The cost of living changed from 154.8 to 269.8 thousand rubles. Medical care for the population is provided by 9 hospitals, 5 dispensaries, 19 outpatient clinics, 50 first-aid posts, the capacity of which is clearly not enough. Compared with neighboring regions, the situation of the inhabitants of the Republic of Ingushetia in 1995 was seems to be the most unfavorable (see table).

The economy of the republic, like other regions of the Russian Federation, is in a fever due to the lack of financial resources. Planned federal funding is received incompletely, with a delay of six months or more, while the state budget debt is measured in tens or even hundreds of billions of rubles. The damage caused to the Ingush people by the deportation of 1944 is practically not compensated. And recent conflicts. However, in 1995 there has been an upward trend in almost all sectors National economy. The INGUSHETIA Economically Favored Zone, the first in Russia, which has been in existence for the second year, the registration and tax funds from which are transferred as a budget loan to the development of the republic, provides an additional inflow of resources, incl. for the construction of new facilities. The establishment of the Republic contributed to the active revival of science, culture and education. Thanks to the efforts of enthusiasts, almost empty place drama and puppetry began work theater groups, dance and folklore ensembles, a philharmonic society, libraries, local history, architectural, historical and art museums, national decorative art began to rise. The construction of an arts training center has begun. The activities of the Ingush Research Institute and the Ingush State University. In 1995-96 academic year more than 1,000 people studied in 12 specialties in vocational schools and two vocational schools. The Mountain Cadet Corps and the lyceum school accepted the first students into their walls. Tangible changes are taking place in public life. At the beginning of June 1996 72 public and religious organizations are registered in Ingushetia. Local Muslim and Orthodox religious communities, associations of women, veterans, internally displaced persons and other segments of the population, as well as branches of all-Russian organizations and political parties are active here.

Along with the above positive factors, the formation of the Republic of Ingushetia sharply intensified the Ossetian-Ingush confrontation.

The Ossetian-Ingush conflict intensified with the formation of the Republic of Ingushetia. A subject has appeared that legally lays claim to the Prigorodny and part of the Malgobek districts of North Ossetia, and, most importantly, in contrast to the CHIASSR, is keenly interested in them. In addition to restoring historical justice, these territories would increase the area of ​​the young republic by a third, and almost double its flat part. It was the land that became the main reason for the tough confrontation. In addition, the statements of individual leaders of the Republic of Ingushetia sometimes lacked restraint. Its unformed bodies sometimes made decisions that went beyond their competence. The Ossetian side was in no hurry to comply with the resolutions of the federal bodies of the Russian Federation on the implementation of the above legislative acts on territorial rehabilitation and made its own decisions that contradicted the higher ones, reinforcing them with organized mass demonstrations of the population, the creation of large armed formations, incl. illegal: the national guard and the militias. This situation manifested itself in the form of numerous facts of the accumulation of weapons, in the frequency of the appearance of various kinds of provocative statements and statements, a clear surge in ethnically motivated crime, and so on. The federal authorities did not properly react to the fanning of chauvinistic passions in the region, despite the media reports in 1990-92. and the current state of emergency. Gradually, the center abandoned its previous plans, and from the second half of 1992, the decision on territorial rehabilitation was gradually postponed until better times. The conflict was brewing. The reason for its beginning was presented on October 24, 1992. after the adoption of an ill-considered decision of the joint session of the Nazranovsky, Sunzhensky, Malgobeksky district councils of the Republic of Ingushetia and the deputy group of the Prigorodny district of the SO on the creation of self-defense units in the Ingush villages of the Prigorodny district. It was clearly illegal, although the lack of response from the North Ossetian authorities to the increasing incidence of attacks against the Ingush required urgent action. The sharp ultimatum of the Supreme Soviet of the SO that sounded in response did not allow any negotiations. The proposals of the PVS of the Russian Federation of October 26 on the peaceful resolution of disputed issues hung in the air. Already October 30 Ossetian-Ingush conflict entered the decisive phase. On this day, active armed operations began with the shelling of the Ingush villages of Kambileevskoye and Oktyabrskoye. Telephone communication in the conflict zone was interrupted. In Vladikavkaz, important objects were covered with sandbags, some archives were hastily destroyed. Then shots were fired at Dachnoe, where the local Ingush self-defense units were confronted by armored vehicles of the SO National Guard, local police and Ossetian residents. To the rescue of relatives from Nazran (RI) in the village. Chermen in cars partially protected by metal sheets, an armed crowd rushed, presented by the Ossetian media as a tank column. The Russian military command failed to assess the situation in time and take decisive steps to stop the unrest. Moreover, the army distributed 642 units of military weapons to the Ossetian population, and also reinforced the North Ossetian forces with 57 Russian tanks. November 1 at 5:40 a.m. began a massive shelling of a number of Ingush villages in the Prigorodny district. According to undisputed data, in the tragic days, spontaneously organized and disparate groups of Ingush, up to several dozen people each, armed with small arms, were opposed by a well-trained North Ossetian army group, which included many refugees from South Ossetia - citizens of the Republic of Georgia. It included the IR armored brigade, the Ossetian guard, the OMON of the Ministry of Internal Affairs SO, the people's militia, and 2 Cossack regiments. The actions of the Ossetian forces were carried out under the actual cover of federal formations: the Don division, 2 military schools, the garrison of Vladikavkaz, 2 regiments of the Pskov airborne division, and special forces. Based on the size of the tragedy, there can be no question of the peacekeeping nature of this military operation. There is a version that the actions of the military were aimed at drawing the Chechens into this conflict, which is confirmed by the fact that on November 10, a sudden rush of landing units, accompanied by heavy tanks and armored vehicles, from the hot zone through Ingushetia to the borders of Chechnya. During the period of dramatic events that lasted until November 5, 583 dead (350 Ingush and 192 Ossetians) and about a thousand wounded were registered. Until now, there is no information about 181 Ingush missing. In the villages of the Prigorodny district, the number of destroyed Ingush houses was more than 3 times higher than the number of Ossetian ones. As a result of what happened, according to the President of the Russian Federation B.N. Yeltsin, "ethnic cleansing", almost the entire Ingush population of St. Ossetians (60-70 thousand people) were forced to leave their homes and seek refuge in other regions. The composition of victims and destruction, numerous testimonies of witnesses, photo-film documents, other evidence paint a picture of sophisticated bullying, barbaric extermination of defenseless children, the elderly, women, looting and destruction of their property, convincingly indicate that these actions can be qualified as genocide in relation to the Ingush population. There was no serious examination of the victims of the conflict. The events of the autumn of 1992 are carefully hushed up. The materials of judicial investigations have not yet been made public, there is no official information regarding that period. In order to normalize the situation in the conflict zone, already on November 2, 1992, a state of emergency was introduced by decree of the President of the Russian Federation and a Provisional Administration (VA) based in Vladikavkaz was appointed. The failure of attempts to restore peace required the adoption of a presidential decree in February 1995, lifting the state of emergency and instead of the VA creating a Provisional State Committee (VGK) with much greater powers. However, this step did not give a tangible result - the conflict is still smoldering. (In August 1996, the Supreme High Command was abolished with the adoption of a new structure of the Government of the Russian Federation - Author's note). In the period from 1993 to 1994. many serious crimes were committed, incl. remaining undisclosed since August 13, 1993. assassination of the Head of the Provisional Administration Viktor Polyanichko. Once again, the authorities demonstrated their helplessness in the city of Vladikavkaz on May 19, 1994. Then, during the parking lot, six Ingush were captured by the extremists, who were sitting in a car. Accompanied by the adviser to the Head of the VA, Colonel Yu.P. Gorev, they went to receive medical care from the village Kartsa of the Prigorodny district of North Ossetia-A. The fate of these people has not yet been clarified, among which were a veteran of the Patriotic War and a minor girl.

The Chechen tragedy began on December 11, 1994. with the introduction of federal troops into the territory of the Chechen Republic of Ichkeria. At the same time, the movement of the main group of troops from S. Ossetia through Ingushetia was accompanied by considerable human losses, against which the local population actively protested. Heavy armored vehicles, which turned the fertile layer of fields along the route of their path, caused damage agriculture republics. An act of vandalism can be called a case that occurred on December 14, 1994. in with. Plievo, Nazranovsky district. The servicemen, having driven at night in armored vehicles to the territory of the cemetery, where one of the first heroes of Russia, S.S. In addition, they blasphemously defiled the house of prayer located there, breaking down windows and doors, destroying furniture, tearing up prayer rugs, turning the room itself into a toilet. Deployed soon, directly at the borders of Ingushetia, full-scale fighting caused more powerful than in 1992 flows of forced migrants and an avalanche of illegal actions on the part of the federal troops. There is no doubt that the Chechen war in the fate of the Ingush people was another major blow, the extent of which remains to be seen. In addition to huge human losses, museums, archives and libraries were razed to the ground and looted in this republic, which kept the bulk of historical relics and cultural property Ingush ethnic group. In the composition of the Chechen forced migrants, a significant proportion are Ingush, among whom there are many who ended up there after the conflict in North Ossetia.

G. A. Iskandyarov, Foundation for the Development of Muslim Peoples, Moscow, e-mail: [email protected]

The Chaldean origin of the Ingush, and why the Ingush are not Vainakhs

The Chaldeans (Babylonian Kaldu, Hebrew כַּשְׂדִּים) were Semitic tribes that lived in the south of Mesopotamia, in the region of the mouths of the Tigris and Euphrates rivers on the northwestern coast of the Persian Gulf from the end of the 10th to the 4th century BC. e. They fought with Assyria for the possession of Babylon. In 626-536. BC e. in Babylon, the Chaldean dynasty ruled, which founded the Neo-Babylonian kingdom.
The word "Chaldeans" is repeatedly mentioned in the Bible - for example, in the Book of the prophet Habakkuk and in the Book of Judith (5:6). Chaldeans in the ancient world were also called sorcerers, magicians, fortune-tellers.

The Ingush have the highest level of haplogroup J2 under 90% of the heirs of Mesopathoamia;

"G1alg1a" (G1alg1ay) - the ancient ethnonym of the Ingush, originally the ancient self-name of the Ingush, more precisely, as the Georgians called the Ingush - "gligvi" \u003d Khligvi (Khalkhi / Khaldi) \u003d Khalkhay. The ancient ethnonym "G1alg1a / Khalkha" has been preserved among some modern peoples and means "people", "people", "tribe" (Khalkha, Khalki, Khalq). The ancient names of the Ingush and their country - GIligIvis (Khligvi), GIligIveti - have been preserved thanks to ancient sources, including Georgian ones. "gligvi" GIligIveti, GIligIvis, later forming the term - GIalgIai-Galgai - Ingush, which is a small Ingush teip in mountainous Ingushetia, from which the self-name of the Ingush came. The term GIalgIayche itself is easily and transparently etymologized from the Ingush: GIalgIay + che, where GIalgIay is the name of the people, and “che” is the inside, the inner part, the hidden part, the protected part.

G1alg1a - the self-name of the Ingush, which the Alan-Ossetians have preserved in the form - Kalga (Khalga-Khalgai = Chaldea)

From known sources, it can be judged that the Chaldean Northern Mesopotamia can be called the birthplace of the god Hal / G1al. Picking up big ethnic communities with a complex social structure and statehood (tribes and peoples) was already under the influence of religions. (Khal/G1al. Chaldeans/Khalchai). That is, the Ingush come from ancient Chaldea (Mesopotamia), which is fully confirmed not only by historical chronology, but also by DNA analysis, which showed the highest percentage of the J2 haplogroup among the Ingush is 87% -90%

Halakha - G1illakh - custom, tradition, law in Ingushetia and Israel (Albert Machigov drew attention to these and other coincidences of the Jewish and Ingush languages, for example: "shin" - that is, "double" in Hebrew, as well as in Ingush shi'-shin.).

Also in the written Georgian sources describing the events of this period, where the ancestors of the Ingush are known under the ethnonym "Caucasians" and in ancient - under the name "Makhli". Mahli - (heb. painful):
1) Levite, son of Merari, brother of Mushi (int. Musa). His descendants were called the clan of Mahli or generation of Mahli (Ex 6:19; Numbers 3:20,33; 26:58; 1 Chronicles 6:19);
2) a Levite, a descendant of Merari, the son of Mushia (1 Chronicles 23:23; 24:30) Leviticus - a representative of the Jewish estate of the Levite clergy (from the tribe of Levi).

The ethnonym Mosokh in relation to this tribe is interesting in that Ptahia of Regensburg during his stay in Baghdad "with his own eyes" saw the envoys of the kings of the "land of Meshech" who said that "the kings of Meshech and all their land became Jews" and that among the inhabitants of Meshech there are teachers teaching "them and their children the Torah and the Talmud of Jerusalem." Hence the Ingush surnames Mashigovs, Mashkhoy, - people from the village of Mashkhe (Mashkhe) of the Dorian society of mountainous Ingushetia, Moshkhoevs (Mashkhoevs).

The Ingush name 1ubadiy / 1ibadiy resembles Jewish name Obadiah (this name was also worn by the Khazar king). The Ingush word "Yah" is translated as essence. But as we know that from Hebrew the word "Yah" is the root of the Word "Existing", that is, the Lord. There is also the Ingush surname Yakhyaev. etc.

Read the lines - Yahweh, the son of Ella \ Alla. Two traditions - Yahvistskaya and Elogisticheskaya - united from now on into a single Scripture. YHWH is one of the names of the Jewish "god".
Ingush etymology - a two-part word - Yah-ve.
Yah is a high measure of a person's moral responsibility before God and society, for their own actions, Yah is a person's path from birth to achievement, "yakh" is competition in strict adherence to moral standards in deeds and actions, strive for public recognition- this is not a complete list of the constituent elements of this lofty word. Wa - there is. Yah yoatsa sag vats - the Ingush always say, which means - a person without Yah is not a person. Two traditions - Yahvistskaya and Elogisticheskaya - united from now on into a single Scripture. Two Traditions and Two Peoples united into one, which first of all speaks in the awareness of their “God's chosen people” as among the Jews.

The Ingush, according to some Teptars (traditions), are the descendants of Judith Jews (Jews from the Middle East). There are many stories of the Jordanian Ingush that the Ingush are Judiths who fled from the Middle East, where Semitic tribes still predominate today.
There is an Ingush legend about Mago (or Magal; the name is clearly Semitic), who came from the “country of Khalib”, which is also mentioned by Chechen teptars (records). The name of the country resembles the name of the city of Aleppo in Syria. The Bible mentions Caleb (Caleb) from the tribe of Judah - a participant in the exodus of the Jews from Egypt, who was an active supporter and scout of Moses.

Many toponyms in Ingushetia are associated with the Khazars, and what is called - directly. For example, Khazar-duk (Khazar duk) "Khazar Ridge" - in the south-east. There is Olkhazaran irzo (Olkhazaran irzo) "Olhazar (l.) Glade". GIazar-GIala (Gazar-Gala) "Khazar fortress" ("Khazar fortification"), etc.
GIazar-GIaliytIa (Gazar-Galiyta) "Khazar fortification" - within the boundaries of the village of GIachalka. Perhaps Ialkhan-Evl, GIazar-GIala are the oldest parts (settlements) of the village GIachalka.
“The village of GIachalkaa was supposed to arise from five small settlements, with the Khazar fortification in the center: Barchkhoin kup, Zandakoin kup, Ialkhan-Evl, Ohchoin kup and the Khazar fortification, ”- A. Suleymanov.

The Khazars professed Judaism, and according to the Khazar Jew, close to the king of the Khazars, Yusuf-Joseph. According to Arabic sources, after the defeat of Khazaria, the Khazars and their king renounced Judaism and converted to Islam. For example, Armenian historians (and not only) - contemporaries of the Khazars, noted that the Khazar language is similar to the language of the Ingush. In ancient times, the Ignush were called "gargari", and according to Movses Khorenatsi Mesrop Mashtots, the alphabet for the Gargar language: "Stegts nshanagirs kokordakhos aghkhazur hjakan khetsbekazunin aynorik gargaratsvots lezun" ("created letters for the wild language of the white Khazars ["agh" - "white ", "khazur" - "Khazar"] similar to the barbarian Gargar")

It is also interesting that the ancestor of the Khevsurs (Kevsurs, from "Kevsur", where "kev", "kiy" is a Khazar deity). Celebrate Saturday. In one Svan village, an ancient scroll of the Torah is still kept as a relic, and until the middle of the 20th century. Svan elders, making important decisions for the community, swore on this scroll. According to legend, the Kumyk (Khazar) ethnogenetic roots had a family of Svan princes Dadeshkeliani (Otarsha). According to the ethnogenetic information recorded by the Caucasian scholar M.M. Kovalevsky and others, the ancestor of this ancient Svan family, Otar Dadeshkeliani (c. 1570) "was from the Tarkov Kumyks, and his offspring seized power and gradually subjugated the entire society of princely Svanetia along the lower and upper reaches of the Inguri River." Villages were the center of the princely family of Dadeshkeliani. Barshi and Inguri. Representatives of the clan ruled in the Western part of Svaneti in 1570-1857. To designate carcasses, he uses the term "Mosokh".

On the other hand, there is an Ingush author Yusupov M. (“Saul”) on the Internet, proving the family ties of the Ingush and Jews. The origin from the tribe of Dan is also evidenced by the fact that earlier one of the names of the Ingush was G1aldini.

For example, the words: Chichak, Idal, etc., resemble Ingush words.
CHICHAK (Khazar queen, in Khazar "flower") - Chechen zezag ("flower")
SHAT (Khazar king) - a slightly modified teip garden / garden? Ingush, roughly speaking hard as ice
JEBUKAGAN - Ingush name JABU second part - kagan
TUDUN (governors of the regions appointed by the kagan and called upon to monitor local government and the flow of taxes to the treasury of the kagan) - comes from the Ingush turd - literally "father / owner of the sword" used in the meaning of "boss"?

In the north of Mesopotamia, on the border of the Caucasus Mountains, originated: Judaism, Christianity, Islam, which. once they were one religion, and more than that, it turns out that “Chaldeans / Khalkha” according to their religion bore the name of the one God - Hal, and then was divided according to the names of the prophets. The Bible expressly says that ancient population came to Sumer from the Caucasus and these settlers were descendants of Noah.

“These are the families of the sons of Noah, according to their genealogy, among their nations. From them the nations spread over the earth after the flood. The whole earth had one language and one dialect. Moving from the East, they found a plain in the land of Shinar and settled there ”(Genesis, ch. 10.32 and ch. 11: 1-2)

The well-known researcher S.A. Dauev did not ignore the Ingush, according to whose reasonable opinion the Ingush are the Khazars-Jews, and they are building the capital named after MOSES, the city of Moagas, according to a Jewish conspiracy. At the same time, the Ingush ask (?) - they say it is not clear what the crime is, even if this is true. Moses is recognized by all world religions. Dauev warns the Russian leadership that the Ingush are carrying out an operation to restore the Jewish Khazaria, Russia's eternal enemy... An interesting fact is that according to the instructions of the Grozny NKVD on working with agents (1936), more than 30% of the Ingush at that time secretly professed Judaism , see (26)

The name of brother-in-law Molk's father is interesting - MaIasha, which suggests identification with Moshe - cf. S. Dauev considers the name of the capital of Ingushetia Magas (Moagas) to be derived from the name of Moses (Mousa - Musa). Such a name was really worn by one Khazar king. Many sources point to the Khazar origin of the Ingush, and that the king of Alan is at enmity with the Khazars ... Kerkandaj is a Khazar name, akin to Ishak Kundadzhik ... Moagas is clearly formed from Musa (Mousa) / Moses.

The world's highest frequency of haplogroup J2 is found among the Ingush (87% - 90% of the male population) and Chechens 53%.

Haplogroup J2 is believed to have originated somewhere in Transcaucasia or the Middle East. Its current geographical distribution favors expansion since the Neolithic from the Fertile Crescent. This expansion is likely due to the spread of domesticated cattle and goats (starting c. 8000-9000 BC)

Ingush and Ashkenazi Jews have very similar genes: 14-13-30-23-10-11-12-13.16. The same is true for the Ingush for the same gene (21). Geneticists have revealed the kinship and coincidence of the genes of the Ingush Georgians and Jews. But according to the genetic comparison, the Ingush have the closest blood purity to the Jews.
The Ingush have more than 87% of the Semitic genotype - J2, which is from the Middle East.
The proximity of the Ingush to the Jews is also confirmed by geneticists. The Ingush have the most in the Caucasus [Y]-chromosome, which is common among Semites ...

Ingush and Chechens - different peoples? Ingush (Gligva) are not Vainakhs
Since ancient times, there have been two absolutely different ethnic groups Chechens-Nokhchis) and Ingush-Galgay and two different cultures, which in general has survived to this day. Historically, the rapprochement of these two different ethnic groups took place in linguistic terms due to close living. The fact that the Ingush and Chechens were originally two different peoples in the distant past indicates a rather capacious factual material from more than authoritative sources, since comparing them with each other does not find contradictions, but, on the contrary, they show extremely surprising accuracy regarding numerous aspects, whether legends, dating, toponymy and other terminology. It is advisable to write about the two centers of origin of the Ingush and Chechens in order to avoid the endless dispute “about the primacy of the egg or the chicken” (a clear unpromising example of a dispute between Russians and Ukrainians). The culmination of the international dispute was the book "In Search of National Identity" by the Commissioner for Human Rights in the Chechen Republic N. Nukhazhiev and his assistant Kh. Umkhaev.

The thesis that the Ingush and Chechens are different peoples justifies itself with a more in-depth study of this issue. For example, ancient Ingush legends completely ignore the general history, citing specific facts indicating the divergence of history on a number of points, the reasoned component of which simply cannot be ignored by a specialist studying this issue.

Vainakhs, Veinakhs (Chech. Vainakh, Ingush. Veinakh - “our people”) - a term that is understood in modern Caucasian studies most Nakh speakers: Chechens (self-named Nokhchi) and Ingush (self-named Galgay).

If you open the dictionary of the Chechen language, you can see that the word "Vainakh" consists of two parts: "Vai" - ours, ours; "nah" - people, people. Thus, in a literal translation, we get - "our people."

"G1alg1a" (G1alg1ay) - the ancient ethnonym of the Ingush, originally the ancient self-name of the Ingush, more precisely, as the Georgians called you - "gligvi" \u003d Khligvy (Khalkhi / Khaldi) \u003d Khalkhai
Dzurdzuks are the ancestors of today's Chechens. The ethnonym "dzurdzuk" should be identified with the ancestors of the current Chechens. On all ancient maps of Georgia where both Dzurdzuki-Chechens and GIalgIai-Galgai-Ingush are indicated, Dzurdzuki are always indicated to the west of GIligIvis-GIalgIai-Galgai.

Dardza ​​Kungash is a pro-Ingush nationalist version, which is the usual fitting of any Ingush term under “dzurdzuks”, such primitive and, as the facts show, untenable “fittings” began to be practiced in the 90s. In fact, the teip Zurdzukoy lives in Chechnya, in the Itumkala region, south of Itumkali; the territory of Dzurdzuketia included Chechnya; term has Chechen origin reasonably. The version with “Zurdzuk” is more likely than with the mythical “Dardza ​​Kungish”, which is not mentioned in AI belonging to non-Ingush.
There are quite a few authoritative sources indicating who, that the Ingush are not Dzurdzuki. The ancient self-name of the Ingush "Gligvi" - a derivative - Galgai And even more so the assertion of the Ingush "historians" (who have been caught more than once in various falsifications of historical facts) that supposedly "Magas" is the capital of Ingushetia, so this is generally ridiculous, and does not hold water. This is something other than an outright theft of history from the Alan-Ossetians. Some people seem to find it very gentle. But this is another, no less important and very interesting question ...))) But let's continue our modest study on the merits of the issue.

Even in the work of Vakhushti Bagrationi "The Life of Georgia" Kist-Dzurdzuks are mentioned, where, according to the territorial location, the Kists are Ingush, and the Dzurdzuks are Chechens.

The Ingush do not claim to be Dzurdzuks, and even the Georgians do not associate with the "dzurdzukebi", since the Georgians call the Ingush-Galgays by their ancient self-name - gligvi. And Chechenchev - "dzurdzukebi" This, as it turns out, is a very important detail in an objective study, which for some reason Ingush historians either lose sight of (hushed up), or completely deliberately distort. Moreover, there were no mentions of pro-Ingush as such in those days, except for “gligvi” - which is a small Ingush teip in mountainous Ingushetia, from which the self-name of the Ingush came. The word "Ingush" is not in the Ingush language, there is "G1alga". Cossacks called these people Ingush, from the name of the first Ingush village Angusht. this word is mentioned in history only in the 18th century. this word does not have even a hundredth part of the history that belongs to the people of G1alg1ai.

"G1alg1a" (G1alg1ay) - the ancient ethnonym of the Ingush, originally the ancient self-name of the Ingush, more precisely, as the Georgians called you - "gligvi" \u003d Khligvi (Khalkhi / Khaldi) \u003d Khalkhay. That is, the Ingush come from ancient Chaldea (Mesopotamia), which is fully confirmed not only by historical chronology, but also by DNA analysis, which showed the highest percentage of the J2 haplogroup among the Ingush is 87% -90% Khalkhay Chaldean blood.

About Gligva. To the east of Dzurdzukia lies Gligvetia, called so or by the name of Gligo (Ghligho) The Gligva river, flowing from the intermountain of the Pshav and Gligv and flowing in the direction from south to north, flows into the river. On this river is Angusti, big village. Marry sometimes 2 - 3 wives; women allow themselves to commit adultery in marriage, but never before marriage. They know how to erect buildings on stone and lime and build houses, towers and strongholds for themselves. They are forced to obey their neighbors and pay tribute to them in order to get food, clothing and salt from them.

M.M. Kovalevsky 1890

In those years, the Ingush also did not yet have a consciousness of their unity and did not have a single self-name. Visited them in 1920-1922. linguist prof. N.F. Yakovlev noted that there was no concept of nationality in the Ingush language, and the inhabitants of Ingushetia sometimes determined their identity by auls or surnames living there. He acknowledged that the Ingush had a self-name "Galgay", but noted that they did not have a special ethnic name for their language, and they simply called it "our language" (Yakovlev 1925, pp. 36-37). And even earlier, Laudaev reported that the Ingush were formerly called by their surnames: Galgai, Galoi, Ingush (Angusht), etc., and after the Ingush who descended to the plane founded the village of Neser (Nazran), they began to call themselves by his name (Laudaev 1872. S. 4-5). In 1930, one of the first major Soviet Caucasian scholars, A.N. Genko also did not reveal the consciousness of ethnic unity among the Ingush (Genko 1930, pp. 684-685). The famous Russian archaeologist E.I. Krupnov believed that the Ingush had no single name in the 17th century. did not yet exist, and even in 1832 the tsarist officials did not consider them to be a single community (Krupnov 1939, p. 83. In the first half and mid-nineteenth V. Russian documents sometimes called them "Ingush" or "Nazran people" (Martirosian 1933, pp. 47-52, 77-79). True, the ethnonym "Galgay" in the form "Kalkan" was also found in Russian sources of the late 16th-17th centuries. (Genko 1930. p. 701: Kusheva 1963. p. 65-66; Volkova 1973. p. 154-157), and in the form of "gligwi" and Georgian sources of the 17th century. (Volkova 1973, pp. 158-159). However, as experts noted, initially the term "Galgai" meant the tribal territory of the three largest and most respected teips from the Galgaev auls of the Assinskaya valley of Egi-Kala, Khamkhi and Targim, who came from late XVII V. initiated the colonization of the flat lands left by the Kabardians (Yakovlev 1925. p. 98-99: Khristianovich I928. p. 68; Genko 1930. p. 700: Schilling 1931. p. 9; Vartapetov 1932. p. 64-65; Dalgat 1934. P. 37; Skitsky 1959. P. 169, 174). Therefore, it is likely that external observers who dealt with the strongest Ingush group artificially transferred its name to the rest of the Ingush. After all, the Galgaevs, who lived near a convenient pass across the Caucasus Range, were the first people the newcomers met (Krupnov 1971, p. 24-25, 171; Vinogradov 1979, p. 31). And for the Ingush themselves, the ethnonym "galgai" became a common self-name only after the Galgaevs led their movement to the plane (Martirosian 1933. p. 13; Skitsky 1959 p. 174). According to the Chechen researcher N. Akhriev, the military-Galgaev road, built in the second half of the 19th century, put an end to the isolation of individual Ingush mountain communities, and the consolidation of the Ingush into a single community was completed only in the 1920s. with the integration of the Dzherakhovtsy and the Orstkhoys. Only then did all the southwestern Vainakhs begin to call themselves "Galgays" (Akhriev 1992).

It is known that the Ingush and Chechens are one people, divided due to historical and socio-political reasons. Nevertheless, for a short period of their disengagement, the Chechens and Ingush managed to accumulate a lot of differences.

origins

In modern ethnology, Chechens and Ingush are usually united by a common term - "Vainakh peoples" (Chech. "Vainakh", Ingush. "Veinakh" - "our people"). This is how representatives of the two Caucasian ethnic groups identify themselves.
Chechens and Ingush did not create their own written language, and therefore their history was studied from the annals of neighboring peoples. Often this information was fragmentary and not always objective. Nevertheless, today scientists can say with full confidence that the Chechens and Ingush are one of the oldest inhabitants of the Caucasus, belonging to the Vainakh language group of the Nakh-Dagestan family.
Historians find the ancestors of the Ingush (self-name Galgai) among the tribal union of the Alans, who participated in the Great Migration of Peoples.

Anthropologist Viktor Bunak is sure that among the Ingush the ancient Caucasian (or Caucasian) type has been preserved "more than among any of the other North Caucasian peoples."
Here is how the Ingush describes encyclopedic Dictionary Brockhaus and Efron: “In appearance, the Ingush is lean, slender, of medium height, with sharp features and quick eyes on a pale, swarthy face; the color of the hair is predominantly black, the nose is aquiline, the movements are hurried and impetuous.
Chechens (self-name Nokhchi), according to one hypothesis, appeared on the historical scene before the Ingush. Some researchers, including anthropologist Valery Alekseev, consider the Chechens to be the descendants of the Hurrians who lived in the 2nd millennium BC in northern Mesopotamia.
In Armenian sources of the 7th century, Chechens are referred to as "Nakhcha Matyan" ("speaking the Nokhchi language"). In the documents of the 16th-17th centuries, one can find the tribal names of the Chechens - Ichkerinians, okoks, shubuts. In Russian, the word "Chechen" has become a transliteration of the terms that existed among neighboring peoples - "tsatsans", "shashens", "chachans".
The appearance of the Chechens, according to the dictionary of Brockhaus and Efron, is as follows: “tall and well built. Women are beautiful. Anthropologically, the Chechens represent a mixed type. Eye color varies from black to more or less dark brown and from blue to more or less light green. In the hair color, transitions from black to more or less dark blond are noticed. The nose is often upturned and concave.
Genetic studies have shown that modern Chechens and Ingush, although they belong to the same haplogroup, are ethnically heterogeneous. Geneticist Hussein Chokaev, based on the latest research data, writes that the common ancestor of a significant part of the Chechen-Ingush ethnic group is a representative of the subgroup J2a4b (M67), which originated on the territory of modern Turkey about 11.8 thousand years ago. The carriers of such a haplotype were, among others, the Carians, Minoans and Pelasgians. But if the Ingush correspond to the J2a4b (M67) group by 87%, then the Chechens only by 58%.

disengagement

Over time, the Chechens mostly settled along the right tributaries of the Sunzha and the Terek. Equally, their places of residence were mountains, foothills and plains. The Ingush concentrated to the west of the Chechen settlements, mainly in the upper reaches of the Sunzha.
The first signs of separation of the single Vainakh ethnic group, according to researchers, emerged after 1770, when the Ingush accepted Russian citizenship. Joining the empire brought its own characteristics to the way of life of this people. The disengagement between the Ingush and the Chechens further intensified during the Caucasian War, which lasted intermittently from 1817 to 1864.
During the war, it was Chechnya that became the main stronghold of resistance and the center of the military-religious movement of Muridism. According to this teaching, the moral and political revival of Islam was possible only after the overthrow of the infidel Russian yoke. The Muridist propaganda of Kazi-Mulla, Gamzat and Shamil gave rich results on Chechen soil, while the Ingush remained aloof from the "war for faith".
After the end of the Caucasian War, the places inhabited by the Ingush for border peace were settled by the Cossacks, who remained there until the arrival of Soviet power in the Caucasus. In 1921, on the territory of the former Terek and part of the former Kuban regions Russian Empire the Mountain ASSR arose, and in 1936 the Chechen-Ingush ASSR appeared on the map.
After the collapse of the Soviet Union, Chechens and Ingush again went their separate ways: radical currents calling for independence became more active in Chechnya, while Ingushetia decided to remain part of Russia. In the new situation, the border between Chechnya and Ingushetia ceased to be conditional and eventually divided the two subjects of the federation - the Republic of Ingushetia and the Chechen Republic.

Religion

The dominant religion of the Ingush and Chechens is Sunni Islam. However, the degree of its influence on both peoples is different. Despite the fact that Islam began to penetrate into the North Caucasus since the time of the invasion of Genghis Khan, most of the inhabitants of Chechnya accepted it only in the 18th century. During the period of the Caucasian wars, through the Muridist movement, Islam became so firmly established in Chechnya that it gave rise to real religious fanaticism there.
In Ingushetia, Islam adapted only to the middle 19th century, but did not take deep roots there. Until recently, many Ingush were still dominated by ancient pre-Muslim beliefs, an integral part of which was the cult of the family and ancestors. This cult obliged to honor their shrines, such as the hearth and the chain above the hearth. Food was cooked near the hearth, important issues were discussed, rituals were performed. The supra-heart chain also retained its connection with traditions. When an outsider entered an Ingush house and grabbed the overhead chain, he fell under the protection of the owner, and if a blood lover touched it, he got rid of revenge.
Modern Ingushetia largely lives in line with political and religious freedom, which also has an impact on religion. If only Sufi Islam is officially recognized in Chechnya, then in Ingushetia there are a large number of supporters of Salafism, which is perceived by many as a radical trend of Islam.
Unlike the Ingush, the religious consciousness of the Chechens was influenced by the tense socio-political situation of recent decades, which is why Salafism did not take root in public space Republic. In turn, especially among young people, there is a growing interest and desire for true Islam, in strict observance of all the prescriptions of the Koran and religious rites.

Traditions

According to ethnographers, the Chechen culture, to a greater extent than the Ingush, has lost touch with the traditional rituals characteristic of the Vainakhs. So, the Ingush are outraged by the Chechen custom of giving soup to a guest, and not a special meat dish of lamb, chicken or turkey meat, which has been practiced for centuries.
The same can be said about family relationships. An Ingush man usually does not meet his mother-in-law, they do not see each other at matchmaking, they do not meet at family celebrations and other events. The Ingush are very proud of this fact and believe that their families are much stronger than the Chechen ones.
There are also differences in wedding ceremonies. For example, if the Chechens, after showing the guests, the bride stays in a separate room all day, then it is customary for the Ingush that the young woman stand in the corner of the main hall until evening and accept gifts. Ingush often wedding dress prefer national outfits, Chechen women are more modern in this regard.
The way of life of the Chechens and Ingush is largely determined by the teip (clan) structure. It is also customary to call Ingush teips “surnames”. If Chechen teip can have hundreds of surnames, then Ingush is most often limited to a few dozen, while Ingush surnames most often have pre-Islamic roots, while Chechen ones are predominantly Muslim.
The Ingush teip is usually exogamous. Marriages within the teip certainly occur, but are not welcome. Chechens, on the contrary, prefer to create marriages within their teip in order to more firmly maintain tribal ties.
In Chechnya, teips are subordinate to large military-political associations - tukhums. There are nine in total. The Ingush do not have such a division. In the Vainakh environment, the Ingush are traditionally called the “tenth tukhum”, thereby emphasizing the closeness of the two neighboring peoples.
At the moment there are about 1 million 700 thousand Chechens in the world. In addition to Chechnya, they live in Ingushetia, Dagestan, the Stavropol Territory, the Volgograd Region, Kalmykia, the Astrakhan, Saratov, Tyumen Regions, North Ossetia, and abroad they are most numerous in Turkey, Kazakhstan, France, Austria, and Belgium.
The total number of Ingush is about 700 thousand people. In addition to Russia, they also live in Kyrgyzstan, Ukraine, Belarus, Latvia, Turkey, Syria, Jordan, Lebanon.

MUSSA ZURABOV: “New facts of the legendary Alanian history of the Ingush people are being discovered.
Published by magas.su on 09/30/2012

There are many cases when people of Russian, Georgian, Armenian and other nationalities, having learned that their interlocutor is an Ingush, declared: "If you knew your history, you would walk with your head held high." The historical science that we studied at school and in higher educational institutions did not provide answers to questions related to these statements about the history of the Ingush.

The Internet and many publications of various foreign and Russian authors have helped to know so far a small part of the glorious history of the Ingush people. The titanic efforts of Ossetian scientists, politicians and businessmen who published an immense amount of works on the history of the Alans deserve gratitude. In an effort to appropriate the legendary history of the Ingush people, they, without suspecting it, armed us with irrefutable evidence that the Alans are the Ingush.
In the summer of 2011, my nephew sent me from Moscow a book by Agusti Aleman "Alans in ancient and medieval written sources." This book is the doctoral dissertation of the Spaniard (Basque) Alemany, completed by him in 1997, and which contains written sources from 12 countries. In 2000, the book was published on English language, and in 2003 the Ossetians organized the translation and publication of the book in Russian. For the information of compatriots, I inform you that the named book is easily and free of charge downloaded from the Internet. I advise you to download and print first Chronological table from this book. This table contains sensational information about the fate of the Alans (Ingush) from 107 BC to the 15th century AD. The book contains facts that testify that the Alans went to war throughout Europe, the Transcaucasus and even North Africa. As a result of these campaigns, the Alans settled in almost all European countries. Especially many Ingush remained in Italy, France, Germany, Spain. The book also indicates that the Alans and their capital Magas were conquered by the Mongols in 1239/40. Completely unexpected was the information that the Mongols took with them 30 thousand Alans warriors plus members of their families. This is at least 100 thousand people. The book indicates that the Alans, on behalf of the Mongols, ruled China from 1258 to 1368 (110 years).
In a circle of friends, I told about the sensational information I received from the book of Agusti Aleman. After listening to me, one of them told the following story. Around 1980, our compatriot Polonkoev came from Syria to Checheno-Ingushetia. This is a descendant of the Ingush, who were resettled in Turkey in the 19th century. From his story it followed that the construction of the mosque in Syria was carried out by the Chinese, who spoke the Weinakh language. Literally in the same years, from another person from Syria, Additional Information that one of the Syrian Veynakhs specially traveled to China and met with the Chinese who spoke our language. They informed him that there were six million of them in China. If we now return to the information of Agusti Aleman that 30 thousand Alans and members of their families were taken to China in the 13th century, it becomes obvious where the Chinese speaking the Weinakh language came from.
I may be asked the question: "On what basis are the assertions that the Alans are Ingush"? Acquaintance with the work of Agustya Aleman strengthened my confidence in the Ingush origin of the Alans. But for more than a year I have been looking for an answer to this question and I believe that I found it on September 27, 2012 on the Internet. Another my search on the Internet led me to great job In: "Bernard S. Bachrach, The History of the Alan in the West." I should note that this book by an American professor was also translated into Russian by Ossetians.
Outlining a large number of facts from the combat and peaceful life of the Alans in Europe and other countries, Bernard Bahrakh at the end of his book gave a list of Alanian geographical names in Western Europe. I give a photocopy of some of these names from the book, which will leave no doubt that the Alans are Ingush.
8. Alain, also called Alancourt-au-Boeuf (Meurthe-et-Moselle): Alanum, 836; Alanum, 936; Alannum, 965; Eilein and Alleyn, 1305.
9. Aleinkort (Eisn): Halinkurt, 1168; Elleincourt, 1174; Alleyncourt, 1189.
10. Aleinkort (Ardennes): Aleinkort, 1229.
11. Aleinkort (Or): Aleinkuria and Alanicuria, both 1242; Eilancourt, 1303.
12. Aleinkort (Goth-Saon).
13. Aleinkort, also called Aleinkort-la-Cote (Merg-et-Moselle).
14. Alains (Or); Fief-aux-Alines, 1334.

For those readers who don't know Ingush language, I will explain what the word CORT means in this case. The Ingush call the top of Mount Kazbek - Bashloamkort. This name consists of three words bash-loam-court. In literal translation, this means a melting-mountain-head. In semantic translation, this name means the top of a melting mountain. If we now turn to the geographical names indicated in the work of Bernard Bakhrakh, we will find that many objects in Europe have names containing the Ingush word kort (top). I believe that here we are talking about mountains or other hills located in different countries and different cities Europe, called the Alanian Ingush.
I will briefly give one more piece of information from the work of Bernard Bachrach. Older generation Ingush to assess the prowess of young people uttered the phrase: "Govar kantii". Understanding why this is said, it was not clear the origin of this expression. Now the history of this expression has been reliably revealed. It turns out Govar, or rather Goar, was the legendary leader of the Ingush. He even took part in the appointment of the Emperor of Germany. The outstanding qualities of Goar are also evidenced by the fact that for more than 40 years, until old age, he remained in the combat formation of the Alans. Bernard Bachrach writes about him: "For 25 years, Goar and his Alans remained faithful supporters of Rome, although their Burgundian neighbors rebelled several times and were crushed by Aetius and his Hunnic allies."
Now about one more information that is important. Well-known journalist Vladimir Solovyov on December 13, 2011 on the air had a conversation with the President of the Middle East Institute Evgeny Yanovich Satanovsky. Without comment, I quote Solovyov's question and Satanovsky's answer.
Solovyov: We will continue in a few minutes. I learn from Yevgeny Yanovich and the Slavs, who are they? When did they appear? And who was here before the Slavs?
Satanovsky: Let's, in addition to a simple thing, before all the people now living on earth lived on their lands, someone lived in these territories, it always worked out that way. Of course, of those people who today live on the territory of the Russian Federation, which includes a huge amount of land, from the Pacific Ocean to the seas of the Atlantic Ocean, from the Arctic Ocean to the border of Central Asia, perhaps the oldest autochthonous carriers of everything that exists are the Vainakhs. Not on purpose, as a compliment to Yevkurov or Kadyrov, but because, indeed, based on what archaeologists tell us, they settled in this high-mountainous corner of the Caucasus before everyone else.
Those peoples, historians and politicians who manage to claim that the Ingush live on lands that once belonged to the Ossetians, Cossacks and Kabardians should learn that the Ingush have been masters of land and social status for thousands of years not only in the North Caucasus, but also in many distant countries. One of the main proofs of this is the fact that the Ingush were the owners of the Daryal Gate, which was of great importance for world history, for thousands of years. To protect these gates, the Ingush towers were built on a large stretch of the Caucasus Mountains, which was subsequently populated by other peoples.
By publishing this article, I appeal to the Ingush youth, especially to the students of the Faculty of History of the Ingush State University with a huge request to start a large-scale research work to search for reliable historical materials about the life of the Ingush and their ancestors throughout the space of our planet Earth.