Questioning the Distinctiveness of the Ukrainian Famine

The collectivisation famines of the 1930s are one of the darkest and most contested chapters in Soviet history. Carried out in the name of agricultural modernisation, Stalin's policy of forced collectivisation led to immense human suffering. Somewhere between 5 to 9 million people are believed to have perished in these famines, with the burden falling disproportionately on several major food-producing regions, including Ukraine, Kazakhstan, the Volga Basin and the Don and Kuban regions of the North Caucasus. Those who survived these terrifying events found their lives transformed, and collectivisation and the accompanying famines played a crucial role in integrating the Soviet Union's vast rural population into the institutions of a ‘workers’ state’.

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ASSESSMENT OF THE RURAL POPULATION TO THE RESULTS OF NATIONAL CENSUS 2002, 2010. IN THE REPUBLICS OF THE NORTH CAUCASUS: GIS APPROACHES AND METHODS

Proceedings of the International conference “InterCarto/InterGIS” ◽

10.24057/2414-9179-2016-2-22-66-72 ◽

2016 ◽

Vol 2 (22) ◽

pp. 66-72

Author(s):

P. P. Turun ◽

I. V. Chernova

Keyword(s):

Rural Population ◽

North Caucasus ◽

The North

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Waqf Endowments in Daghestani Village Communities: From the 1917 Revolution to the Collectivization

Die Welt des Islams ◽

10.1163/157006010x544250 ◽

2010 ◽

Vol 50 (3) ◽

pp. 477-502 ◽

Cited By ~ 1

Author(s):

Vladimir Bobrovnikov

Keyword(s):

Soviet Rule ◽

State Control ◽

Modern History ◽

North Caucasus ◽

National State ◽

Soviet History ◽

The North ◽

History Of ◽

Village Communities ◽

The Village

AbstractGiven the lack of reliable first-hand sources, nobody has yet traced the modern history of Islamic charitable endowments in the North Caucasus under early Soviet rule. This article is one of the first attempts to conduct such research in Daghestan. In this republic waqf foundations were legally acknowledged until 23 January 1927, when a decree turned them into national state property that would be divided among their previous holders in cooperatives and kolkhozes. Is it possible to recover the early Soviet history of waqf in the period 1920-1927, when it functioned under the protection of state law, while remaining almost completely exempt from state control and registration? What can be said on competing visions of waqf and its place in the Soviet discourse of mountaineers' survival and modernity? What role did it play in the countryside on the eve of collectivization? To answer these questions the author focuses on village communities which, as he argues, constituted crucial level of post-Revolutionary Islamic endowments. This research introduces a unique waqf register of the 1920s from the village of Dibgashi. It relies on a broad range of Muslim and Soviet sources in the Arabic, Caucasian and Russian languages, including oral histories gathered by the author among contemporary villagers in Mountain Daghestan.

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