Adat (Chechnya) - Revision history

Admin at 11:32, 7 June 2022

2022-06-07T11:32:58Z

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	''Adat'' is not strict in relation to religion. Embedded in the Chechen code of honour (''nokhchalla'') is the notion of the importance of personal freedom, as well as the freedom and independence of others (Johnson 2008<ref>Johnson, H. 2009. ‘Ritual, Strategy, and Deep Culture in the Chechen National Movement’, Critical Studies on Terrorism, 1(3): 321–342.</ref>). As a result, issues surrounding religiosity are left to the individual. Chechen Muslims are allowed to drink alcohol, though women would only do so in private in the company of other women. It is understood that in society some people may be unable to, or have difficulty in praying five times a day; this is seen as an internal struggle for the individual concerned and privacy of individual choice in this matter is preserved. The main exception to this point of view concerns the celebration of Ramadan and the Feast of the Sacrifice. In these instances it is considered that the values these holidays instill exemplify ''adat'' in decrying greed and placing importance on generosity (Layton 2014: 71<ref>Layton, K.S. 2014. Chechens: Culture and Society First. New York: Palgrave Macmillian.</ref>). It is thus imperative that the collective should experience these shared religious and social events together. Even non-believers would avoid announcing that they are not honouring these holidays for fear of being deemed ‘weak in character’ (Layton 2014: 80<ref>Layton, K.S. 2014. Chechens: Culture and Society First. New York: Palgrave Macmillian.</ref>).		''Adat'' is not strict in relation to religion. Embedded in the Chechen code of honour (''nokhchalla'') is the notion of the importance of personal freedom, as well as the freedom and independence of others (Johnson 2008<ref>Johnson, H. 2009. ‘Ritual, Strategy, and Deep Culture in the Chechen National Movement’, Critical Studies on Terrorism, 1(3): 321–342.</ref>). As a result, issues surrounding religiosity are left to the individual. Chechen Muslims are allowed to drink alcohol, though women would only do so in private in the company of other women. It is understood that in society some people may be unable to, or have difficulty in praying five times a day; this is seen as an internal struggle for the individual concerned and privacy of individual choice in this matter is preserved. The main exception to this point of view concerns the celebration of Ramadan and the Feast of the Sacrifice. In these instances it is considered that the values these holidays instill exemplify ''adat'' in decrying greed and placing importance on generosity (Layton 2014: 71<ref>Layton, K.S. 2014. Chechens: Culture and Society First. New York: Palgrave Macmillian.</ref>). It is thus imperative that the collective should experience these shared religious and social events together. Even non-believers would avoid announcing that they are not honouring these holidays for fear of being deemed ‘weak in character’ (Layton 2014: 80<ref>Layton, K.S. 2014. Chechens: Culture and Society First. New York: Palgrave Macmillian.</ref>).

	Hospitality is a key component of ''adat''~~. Hospitality~~ is extended not only to friends and family, and to strangers, but also to those who are deemed enemies. Hospitality demands all who seek help or are in need of shelter must be taken in. This sense of honour and duty to others extends to all persons regardless of who they are. All guests are thus treated with the highest respect. This hospitality is extended for as long as the guest is in need; if applicable, enemy status applies once more only once the guest has left the home (Layton 2014: 77<ref>Layton, K.S. 2014. Chechens: Culture and Society First. New York: Palgrave Macmillian.</ref>).		Hospitality is a key component of ''adat''; it is extended not only to friends and family, and to strangers, but also to those who are deemed enemies. Hospitality demands all who seek help or are in need of shelter must be taken in. This sense of honour and duty to others extends to all persons regardless of who they are. All guests are thus treated with the highest respect. This hospitality is extended for as long as the guest is in need; if applicable, enemy status applies once more only once the guest has left the home (Layton 2014: 77<ref>Layton, K.S. 2014. Chechens: Culture and Society First. New York: Palgrave Macmillian.</ref>).

	The entrenchment of ''adat'' personal codes naturally transitions into laws governing society, that often conflict with formal Russian laws, rendering them informal. Severe mistrust of Russian rule, and the chaos resulting from political corruption in the region has resulted in the strengthening of ''adat'' laws and councils in an attempt to circumvent Russian federal rule (Malashenko 2014<ref>Malashenko, A. 2014. ‘Islam in Russia’, Russian in Global Affairs, 23 September,		The entrenchment of ''adat'' personal codes naturally transitions into laws governing society, that often conflict with formal Russian laws, rendering them informal. Severe mistrust of Russian rule, and the chaos resulting from political corruption in the region has resulted in the strengthening of ''adat'' laws and councils in an attempt to circumvent Russian federal rule (Malashenko 2014<ref>Malashenko, A. 2014. ‘Islam in Russia’, Russian in Global Affairs, 23 September,

Admin at 09:49, 7 June 2022

2022-06-07T09:49:58Z

← Older revision		Revision as of 09:49, 7 June 2022
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	''Adat'' is not strict in relation to religion. Embedded in the Chechen code of honour (''nokhchalla'') is the notion of the importance of personal freedom, as well as the freedom and independence of others (Johnson 2008<ref>Johnson, H. 2009. ‘Ritual, Strategy, and Deep Culture in the Chechen National Movement’, Critical Studies on Terrorism, 1(3): 321–342.</ref>). As a result, issues surrounding religiosity are left to the individual. Chechen Muslims are allowed to drink alcohol, though women would only do so in private in the company of other women. It is understood that in society some people may be unable to, or have difficulty in praying five times a day; this is seen as an internal struggle for the individual concerned and privacy of individual choice in this matter is preserved. The main exception to this point of view concerns the celebration of Ramadan and the Feast of the Sacrifice. In these instances it is considered that the values these holidays instill exemplify ''adat'' in decrying greed and placing importance on generosity (Layton 2014: 71<ref>Layton, K.S. 2014. Chechens: Culture and Society First. New York: Palgrave Macmillian.</ref>). It is thus imperative that the collective should experience these shared religious and social events together. Even non-believers would avoid announcing that they are not honouring these holidays for fear of being deemed ‘weak in character’ (Layton 2014: 80<ref>Layton, K.S. 2014. Chechens: Culture and Society First. New York: Palgrave Macmillian.</ref>).		''Adat'' is not strict in relation to religion. Embedded in the Chechen code of honour (''nokhchalla'') is the notion of the importance of personal freedom, as well as the freedom and independence of others (Johnson 2008<ref>Johnson, H. 2009. ‘Ritual, Strategy, and Deep Culture in the Chechen National Movement’, Critical Studies on Terrorism, 1(3): 321–342.</ref>). As a result, issues surrounding religiosity are left to the individual. Chechen Muslims are allowed to drink alcohol, though women would only do so in private in the company of other women. It is understood that in society some people may be unable to, or have difficulty in praying five times a day; this is seen as an internal struggle for the individual concerned and privacy of individual choice in this matter is preserved. The main exception to this point of view concerns the celebration of Ramadan and the Feast of the Sacrifice. In these instances it is considered that the values these holidays instill exemplify ''adat'' in decrying greed and placing importance on generosity (Layton 2014: 71<ref>Layton, K.S. 2014. Chechens: Culture and Society First. New York: Palgrave Macmillian.</ref>). It is thus imperative that the collective should experience these shared religious and social events together. Even non-believers would avoid announcing that they are not honouring these holidays for fear of being deemed ‘weak in character’ (Layton 2014: 80<ref>Layton, K.S. 2014. Chechens: Culture and Society First. New York: Palgrave Macmillian.</ref>).

	Hospitality~~, or ''siskal'',~~ is a key component of ''adat''. Hospitality is extended not only to friends and family, and to strangers, but also to those who are deemed enemies. ~~''Siskal''~~ demands all who seek help or are in need of shelter must be taken in. This sense of honour and duty to others extends to all persons regardless of who they are. All guests are thus treated with the highest respect. This hospitality is extended for as long as the guest is in need; if applicable, enemy status applies once more only once the guest has left the home (Layton 2014: 77<ref>Layton, K.S. 2014. Chechens: Culture and Society First. New York: Palgrave Macmillian.</ref>).		Hospitality is a key component of ''adat''. Hospitality is extended not only to friends and family, and to strangers, but also to those who are deemed enemies. Hospitality demands all who seek help or are in need of shelter must be taken in. This sense of honour and duty to others extends to all persons regardless of who they are. All guests are thus treated with the highest respect. This hospitality is extended for as long as the guest is in need; if applicable, enemy status applies once more only once the guest has left the home (Layton 2014: 77<ref>Layton, K.S. 2014. Chechens: Culture and Society First. New York: Palgrave Macmillian.</ref>).

	The entrenchment of ''adat'' personal codes naturally transitions into laws governing society, that often conflict with formal Russian laws, rendering them informal. Severe mistrust of Russian rule, and the chaos resulting from political corruption in the region has resulted in the strengthening of ''adat'' laws and councils in an attempt to circumvent Russian federal rule (Malashenko 2014<ref>Malashenko, A. 2014. ‘Islam in Russia’, Russian in Global Affairs, 23 September,		The entrenchment of ''adat'' personal codes naturally transitions into laws governing society, that often conflict with formal Russian laws, rendering them informal. Severe mistrust of Russian rule, and the chaos resulting from political corruption in the region has resulted in the strengthening of ''adat'' laws and councils in an attempt to circumvent Russian federal rule (Malashenko 2014<ref>Malashenko, A. 2014. ‘Islam in Russia’, Russian in Global Affairs, 23 September,

Admin at 12:55, 20 May 2019

2019-05-20T12:55:30Z

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	\| authorinstitution =Unaffiliated scholar		\| authorinstitution =Unaffiliated scholar
	\| authorwebsite =[http://ut.academia.edu/NicoleFord Profile page at UT]}}		\| authorwebsite =[http://ut.academia.edu/NicoleFord Profile page at UT]}}
	<big>'''By Nicolè M. Ford, ~~Unaffiliated~~ scholar'''</big>		<big>'''By Nicolè M. Ford, unaffiliated scholar'''</big>
	[[Category:Solidarity]]		[[Category:Solidarity]]
	[[Category: Normative ambivalence]]		[[Category: Normative ambivalence]]

Editor2018: Undo revision 4085 by Editor2018 (talk)

2019-05-15T19:30:48Z

Undo revision 4085 by Editor2018 (talk)

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	\| location =Chechnya		\| location =Chechnya
	\| imagemap =Chechnya map.png		\| imagemap =Chechnya map.png
	\| ~~cluster~~ =		\| clusters =
	[[:~~Cluster~~:Solidarity\|Solidarity]]		[[:Category:Solidarity\|Solidarity]] – [[:Category: Normative ambivalence\| Normative ambivalence]] – [[:Category: Conformity\| Conformity]] – [[:Category: Lock-in effect\| Lock-in effect]] – [[:Category: Kinship lock-in\| Kinship lock-in]]
	\| categories =		\| categories =
	[[:Category:Chechnya\|Chechnya]] – [[:Category: Russia\| Russia]] – [[:Category: Caucasus\| Caucasus]] – [[:Category: Custom law\| Custom law]] – [[:Category: Ethnicity\| Ethnicity]] – [[:Category: Diaspora\| Diaspora]]		[[:Category:Chechnya\|Chechnya]] – [[:Category: Russia\| Russia]] – [[:Category: Caucasus\| Caucasus]] – [[:Category: Custom law\| Custom law]] – [[:Category: Ethnicity\| Ethnicity]] – [[:Category: Diaspora\| Diaspora]]
	\| authorofpiece =Nicolè M. Ford		\| authorofpiece =Nicolè M. Ford
	\| authorinstitution =Unaffiliated scholar		\| authorinstitution =Unaffiliated scholar
	\| authorwebsite =[http://ut.academia.edu/NicoleFord Profile page at UT]}}		\| authorwebsite =[http://ut.academia.edu/NicoleFord Profile page at UT]}}
	<big>'''By Nicolè M. Ford , Unaffiliated scholar'''</big>		<big>'''By Nicolè M. Ford, Unaffiliated scholar'''</big>
			[[Category:Solidarity]]
			[[Category: Normative ambivalence]]
			[[Category: Conformity]]
			[[Category: Lock-in effect]]
			[[Category: Kinship lock-in]]
	[[Category:Chechnya]]		[[Category:Chechnya]]
	[[Category: Russia]]		[[Category: Russia]]
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	\|style="font-size:1.1em;"\| ''Adat'' is a term used to describe a system of Chechen customary laws and norms practiced in the North Caucasus amongst ethnic ''Vainakh'' and the diaspora. Although variations of the practice exist between different clans, in essence ''adat'' encapsulates what it means to be Chechen (''nokhchalla''). Heroic tales of war and the struggle for independence are an inseparable part of Chechen culture (Johnson 2008). ''Adat'' traditions influence several aspects of social life and inform practices of hospitality, relations between men and women, and the custom of [[blood revenge]] ([[ch'ir]] – see entry in this volume). While today Chechens feel their Chechen-ness and ''adat'' are under attack by Wahhabist influences and the power of Russian rule, ''adat'' remains paramount in defining Chechen social and cultural norms (Souleimanov 2015<ref>Souleimanov, E. 2014. An ethnography of counterinsurgency: kadyrovtsy and Russia's policy of Chechenization. Post-Soviet Affairs, 31(2): 91–114</ref>, Gendron 2009<ref>Gendron, R. 2009. ‘Alternative Dispute Resolution in the North Caucasus’, Caucasian Review of International Affairs, 3(4): 333–341.</ref>).		\|style="font-size:1.1em;"\| ''Adat'' is a term used to describe a system of Chechen customary laws and norms practiced in the North Caucasus amongst ethnic ''Vainakh'' and the diaspora. Although variations of the practice exist between different clans, in essence ''adat'' encapsulates what it means to be Chechen (''nokhchalla''). Heroic tales of war and the struggle for independence are an inseparable part of Chechen culture (Johnson 2008). ''Adat'' traditions influence several aspects of social life and inform practices of hospitality, relations between men and women, and the custom of [[blood revenge]] ([[ch'ir]] – see entry in this volume). While today Chechens feel their Chechen-ness and ''adat'' are under attack by Wahhabist influences and the power of Russian rule, ''adat'' remains paramount in defining Chechen social and cultural norms (Souleimanov 2015<ref>Souleimanov, E. 2014. An ethnography of counterinsurgency: kadyrovtsy and Russia's policy of Chechenization. Post-Soviet Affairs, 31(2): 91–114</ref>, Gendron 2009<ref>Gendron, R. 2009. ‘Alternative Dispute Resolution in the North Caucasus’, Caucasian Review of International Affairs, 3(4): 333–341.</ref>).
	\|}		\|}

	The ''Vainakh'', the ancient natives of the Caucasus, were pagan, probably Zoroastrian peoples whose religion centered on family and worship of ancestors (Cremer 2012: 198<ref>Cremer, M. 2012. ‘The Instrumentalisation of Religious Beliefs and Adat Customary		The ''Vainakh'', the ancient natives of the Caucasus, were pagan, probably Zoroastrian peoples whose religion centered on family and worship of ancestors (Cremer 2012: 198<ref>Cremer, M. 2012. ‘The Instrumentalisation of Religious Beliefs and Adat Customary
	Laws in Chechnya’ in G. Pickel (ed.), Transformations of religiosity: Religion and		Laws in Chechnya’ in G. Pickel (ed.), Transformations of religiosity: Religion and
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	Examples of ''adat'' are found both in film and literature. Films in which ''adat'' is shown include ''Kavkazskaia Plennitsa'' (1966) and ''Prisoner of the Mountains'' (1996). In literature, famous examples include Lermontov’s description of ''adat'' practices in ''A Hero of Our Time'' (1841) and the portrayal of society in Tolstoy’s Hadji Murat (1912).		Examples of ''adat'' are found both in film and literature. Films in which ''adat'' is shown include ''Kavkazskaia Plennitsa'' (1966) and ''Prisoner of the Mountains'' (1996). In literature, famous examples include Lermontov’s description of ''adat'' practices in ''A Hero of Our Time'' (1841) and the portrayal of society in Tolstoy’s Hadji Murat (1912).

	==~~Notes~~==		==References==

Editor2018 at 11:59, 14 May 2019

2019-05-14T11:59:45Z

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	{{infobox		{{infobox
	\| nameofpractice = Adat		\| nameofpractice =Adat
	\| location = Chechnya~~, Ingushetia, Dagestan and ethnic diaspora~~		\| flagemoji =
	\| imagemap = Chechnya map.png		\| definition =System of Chechen customary laws and norms practiced in the North Caucasus amongst ethnic Vainakh and the diaspora
	\| ~~imageflag~~ = Chechnya ~~flag.png~~		\| location =Chechnya
	\| authorofpiece = Nicolè M Ford		\| imagemap =Chechnya map.png
	\| authorinstitution = ~~Department~~ of ~~Government~~ and International Affairs, ~~University of South Florida~~		\| cluster =
	}}		[[:Cluster:Solidarity\|Solidarity]]
			\| categories =
			[[:Category:Chechnya\|Chechnya]] – [[:Category: Russia\| Russia]] – [[:Category: Caucasus\| Caucasus]] – [[:Category: Custom law\| Custom law]] – [[:Category: Ethnicity\| Ethnicity]] – [[:Category: Diaspora\| Diaspora]]
			\| authorofpiece =Nicolè M. Ford
			\| authorinstitution =Unaffiliated scholar
			\| authorwebsite =[http://ut.academia.edu/NicoleFord Profile page at UT]}}
			<big>'''By Nicolè M. Ford , Unaffiliated scholar'''</big>
			[[Category:Chechnya]]
			[[Category: Russia]]
			[[Category: Caucasus]]
			[[Category: Custom law]]
			[[Category: Ethnicity]]
			[[Category: Diaspora]]
			[[Category:Entry]]
			[[Category: Volume 1]]
			{\| class="wikitable"
			\|-
			\|style="font-size:1.1em;"\| ''Adat'' is a term used to describe a system of Chechen customary laws and norms practiced in the North Caucasus amongst ethnic ''Vainakh'' and the diaspora. Although variations of the practice exist between different clans, in essence ''adat'' encapsulates what it means to be Chechen (''nokhchalla''). Heroic tales of war and the struggle for independence are an inseparable part of Chechen culture (Johnson 2008). ''Adat'' traditions influence several aspects of social life and inform practices of hospitality, relations between men and women, and the custom of [[blood revenge]] ([[ch'ir]] – see entry in this volume). While today Chechens feel their Chechen-ness and ''adat'' are under attack by Wahhabist influences and the power of Russian rule, ''adat'' remains paramount in defining Chechen social and cultural norms (Souleimanov 2015<ref>Souleimanov, E. 2014. An ethnography of counterinsurgency: kadyrovtsy and Russia's policy of Chechenization. Post-Soviet Affairs, 31(2): 91–114</ref>, Gendron 2009<ref>Gendron, R. 2009. ‘Alternative Dispute Resolution in the North Caucasus’, Caucasian Review of International Affairs, 3(4): 333–341.</ref>).
			\|}

	~~'''''Original text by <span class="plainlinks">[http://usf.academia.edu/NicoleFord Nicolè M Ford]</span>'''''~~

	~~<div class="toccolours mw-collapsible mw-collapsed">~~
	''Adat'' is a term used to describe a system of Chechen customary laws and norms practiced in the North Caucasus amongst ethnic ''Vainakh'' and the diaspora. Although variations of the practice exist between different clans, in essence ''adat'' encapsulates what it means to be Chechen (''nokhchalla''). Heroic tales of war and the struggle for independence are an inseparable part of Chechen culture (Johnson 2008). ''Adat'' traditions influence several aspects of social life and inform practices of hospitality, relations between men and women, and the custom of blood revenge ([[ch'ir]] – see entry in this volume). While today Chechens feel their Chechen-ness and ''adat'' are under attack by Wahhabist influences and the power of Russian rule, ''adat'' remains paramount in defining Chechen social and cultural norms (Souleimanov 2015<ref>Souleimanov, E. 2014. An ethnography of counterinsurgency: kadyrovtsy and Russia's policy of Chechenization. Post-Soviet Affairs, 31(2): 91–114</ref>, Gendron 2009<ref>Gendron, R. 2009. ‘Alternative Dispute Resolution in the North Caucasus’, Caucasian Review of International Affairs, 3(4): 333–341.</ref>).

	~~<div class="mw-collapsible-content">~~
	The ''Vainakh'', the ancient natives of the Caucasus, were pagan, probably Zoroastrian peoples whose religion centered on family and worship of ancestors (Cremer 2012: 198<ref>Cremer, M. 2012. ‘The Instrumentalisation of Religious Beliefs and Adat Customary		The ''Vainakh'', the ancient natives of the Caucasus, were pagan, probably Zoroastrian peoples whose religion centered on family and worship of ancestors (Cremer 2012: 198<ref>Cremer, M. 2012. ‘The Instrumentalisation of Religious Beliefs and Adat Customary
	Laws in Chechnya’ in G. Pickel (ed.), Transformations of religiosity: Religion and		Laws in Chechnya’ in G. Pickel (ed.), Transformations of religiosity: Religion and
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	Examples of ''adat'' are found both in film and literature. Films in which ''adat'' is shown include ''Kavkazskaia Plennitsa'' (1966) and ''Prisoner of the Mountains'' (1996). In literature, famous examples include Lermontov’s description of ''adat'' practices in ''A Hero of Our Time'' (1841) and the portrayal of society in Tolstoy’s Hadji Murat (1912).		Examples of ''adat'' are found both in film and literature. Films in which ''adat'' is shown include ''Kavkazskaia Plennitsa'' (1966) and ''Prisoner of the Mountains'' (1996). In literature, famous examples include Lermontov’s description of ''adat'' practices in ''A Hero of Our Time'' (1841) and the portrayal of society in Tolstoy’s Hadji Murat (1912).
	~~</div>~~
	~~</div>~~

	==Notes==		==Notes==
	~~<references />~~

	~~[[Category:Informal Practices]]~~
	~~[[Category:Chechnya]]~~
	~~[[Category:Ingushetia]]~~
	~~[[Category:Dagestan]]~~
	~~[[Category:Russia]]~~
	~~[[Category: Traps of identity]]~~
	~~[[Category: Solidarity]]~~

	~~[[Category: Entry]]~~

Admin at 15:38, 27 June 2018

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	[[Category: Traps of identity]]		[[Category: Traps of identity]]
	[[Category: Solidarity]]		[[Category: Solidarity]]

			[[Category: Entry]]

Admin: Admin moved page Adat to Adat (Chechnya) without leaving a redirect

2018-05-31T12:09:21Z

Admin moved page Adat to Adat (Chechnya) without leaving a redirect

← Older revision	Revision as of 12:09, 31 May 2018
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Admin at 11:27, 5 January 2018

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	}}		}}

	'''''Original text by Nicolè M Ford'''''		'''''Original text by <span class="plainlinks">[http://usf.academia.edu/NicoleFord Nicolè M Ford]</span>'''''

	<div class="toccolours mw-collapsible mw-collapsed">		<div class="toccolours mw-collapsible mw-collapsed">

Admin at 22:37, 18 August 2016

2016-08-18T22:37:12Z

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	[[Category:Dagestan]]		[[Category:Dagestan]]
	[[Category:Russia]]		[[Category:Russia]]
			[[Category: Traps of identity]]
			[[Category: Solidarity]]

Admin at 22:05, 18 August 2016

2016-08-18T22:05:13Z

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	<div class="toccolours mw-collapsible mw-collapsed">		<div class="toccolours mw-collapsible mw-collapsed">
	''Adat'' is a term used to describe a system of Chechen customary laws and norms practiced in the North Caucasus amongst ethnic ''Vainakh'' and the diaspora. Although variations of the practice exist between different clans, in essence ''adat'' encapsulates what it means to be Chechen (''nokhchalla''). Heroic tales of war and the struggle for independence are an inseparable part of Chechen culture (Johnson 2008). ''Adat'' traditions influence several aspects of social life and inform practices of hospitality, relations between men and women, and the custom of blood revenge ([[~~ch’ir~~]] – see entry in this volume). While today Chechens feel their Chechen-ness and ''adat'' are under attack by Wahhabist influences and the power of Russian rule, ''adat'' remains paramount in defining Chechen social and cultural norms (Souleimanov 2015<ref>Souleimanov, E. 2014. An ethnography of counterinsurgency: kadyrovtsy and Russia's policy of Chechenization. Post-Soviet Affairs, 31(2): 91–114</ref>, Gendron 2009<ref>Gendron, R. 2009. ‘Alternative Dispute Resolution in the North Caucasus’, Caucasian Review of International Affairs, 3(4): 333–341.</ref>).		''Adat'' is a term used to describe a system of Chechen customary laws and norms practiced in the North Caucasus amongst ethnic ''Vainakh'' and the diaspora. Although variations of the practice exist between different clans, in essence ''adat'' encapsulates what it means to be Chechen (''nokhchalla''). Heroic tales of war and the struggle for independence are an inseparable part of Chechen culture (Johnson 2008). ''Adat'' traditions influence several aspects of social life and inform practices of hospitality, relations between men and women, and the custom of blood revenge ([[ch'ir]] – see entry in this volume). While today Chechens feel their Chechen-ness and ''adat'' are under attack by Wahhabist influences and the power of Russian rule, ''adat'' remains paramount in defining Chechen social and cultural norms (Souleimanov 2015<ref>Souleimanov, E. 2014. An ethnography of counterinsurgency: kadyrovtsy and Russia's policy of Chechenization. Post-Soviet Affairs, 31(2): 91–114</ref>, Gendron 2009<ref>Gendron, R. 2009. ‘Alternative Dispute Resolution in the North Caucasus’, Caucasian Review of International Affairs, 3(4): 333–341.</ref>).

	<div class="mw-collapsible-content">		<div class="mw-collapsible-content">