scholarly journals TATAR MUSLIM COMMUNITY OF ASTRAKHAN IN THE EARLY TWENTIETH CENTURY

2019 ◽  
Vol 14 (4) ◽  
pp. 201-216
Author(s):  
M. M. Imasheva
Keyword(s):  
Twentieth Century ◽  
Religious Identity ◽  
Muslim Community ◽  
North Caucasus ◽  
State Institutions ◽  
The North ◽  
Early Twentieth Century ◽  
Characteristic Features ◽  
The Russian Empire ◽  
Provincial Center

The article discusses the main features of the Astrakhan Muslim community in the early twentieth century. During this period, Muslims of Russia entered the period of institutionalization of ethnic and religious identity. Astrakhan Muslim community in the period under review was one of the centers of the Muslim Tatar movement in the Russian Empire. At the same time, due to the historical and geographical features of the settlement of the Astrakhan region, the formation of the urban population of the provincial center, the community had a number of characteristic features that could not but aff ect all aspects of life of the mahalla. The work is based on the analysis of archival and published sources, works of local historians and orientalists. Unconditional numerical and material domination of the Tatar ethnic group became decisive in the development of the regional Muslim community. But at the same time, the factor of its polyethnicity had a great infl uence on various aspects of mahalla’s life. Even the Tatars, who formed the basis of the community, came from diff erent provinces and represented diff erent territorial groups of the Turkic-Tatar world. But as part of the Astrakhan Muslim community successfully managed to overcome the ethno-group interests, the isolation of local corporations. Islam has emerged as an integrating core value. Astrakhan mahalla has become an exceptional example of ethnic tolerance among co-religionists and loyalty to state institutions, on the other. Today, when the fl ow of migrants from the North Caucasus republics (primarily Dagestan and Chechnya) is directed to the Astrakhan region and the number of Muslims in the region increases annually, the experience of a century ago is very much in demand for the formation of a new religious identity here.

scholarly journals INTEGRATION OF THE POLES INTO THE SOCIO-CULTURAL SPACE OF THE NORTH CAUCASUS (LATE 18TH – FIRST HALF OF THE 19TH CENTURY)

2021 ◽  
pp. 37-44
Author(s):  
С.Г. МИРЗОЕВА ◽  
Е.Х. АПАЖЕВА
Keyword(s):  
Radical Change ◽  
North Caucasus ◽  
Educational Activities ◽  
Cultural Space ◽  
Caucasus Region ◽  
The North ◽  
The People ◽  
White Spots ◽  
The Russian Empire ◽  
The 19Th Century

С конца восемнадцатого столетия Российская империя постепенно усиливает свое присутствие на Северном Кавказе. В этой связи разные этнические группы, в том числе и поляки, все активней начинают появляться в этом регионе, поскольку он уже находится под контролем России. Источники проникновения на Кавказ были разные: во-первых, это российские служащие со своими семьями, попавшие в состав России после разделов Речи Посполитой и отправленные на службу на Северный Кавказ вследствие внутренних ротаций, и, во-вторых – ученые и коммивояжеры, увидевшие в этом крае безопасное и привлекательное место после начала освоения его Россией. Процесс переселения поляков в данный регион является актуальным вопросом и на сегодняшний день, так как его изучение дает возможность проследить слияние совершено разных культур и их благотворное влияние друг на друга. Культурно-просветительская деятельность поляков в северокавказском регионе в XIX в. проявилась в строительстве польских церквей – костелов, организации школ, благоустройстве городов и сел, открытии курортов. Просветительская деятельность, сохранение традиций, обычаев, менталитета, культуры народа были необходимы прежде всего самим полякам, так как они попали в совершенно новое культурное пространство. Since the end of the eighteenth century, the Russian Empire has gradually increased its presence in the North Caucasus. In this regard, different ethnic groups, including Poles, are increasingly beginning to appear in this region. They now do not perceive it as something terrible, since these territories since these territories are already under the control of Russia. The sources of their penetration into the Caucasus were different: firstly, these were Russian employees with their families who fell into Russia after the partitions of the Commonwealth and were sent to serve in the North Caucasus due to internal rotations, and secondly, scientists and traveling salesmen who saw in this region a safe and attractive place after the start of development by Russia. A radical change in the situation in Russia in terms of eliminating the “white spots” of history, the openness of archives, enable modern researchers to study moral, spiritual, social, cultural and national problems in Russia in general, and in the North Caucasus, in particular. The process of resettlement of Poles in this region is a topical issue today, since its study makes it possible to trace the merger of completely different cultures and their beneficial influence on each other. The cultural and educational activities of Poles in the North Caucasus region in the nineteenth century manifested itself in the construction of Polish churches - churches, the organization of schools, the improvement of cities and villages, the opening of resorts. Educational activities, preservation of traditions, customs, mentality, and culture of the people were necessary primarily for the Poles themselves, since they found themselves in a completely new cultural space.

In International Pursuit of a Caliphate

2017 ◽  
Author(s):  
Mona Hassan
Keyword(s):  
Twentieth Century ◽  
New Age ◽  
League Of Nations ◽  
Religious Community ◽  
Nation State ◽  
Muslim Community ◽  
Early Twentieth Century ◽  
New Models ◽  
Muslim Intellectuals ◽  
Post War

This chapter analyzes the vibrant discussions of the early twentieth century over how to revive a caliphate best suited to the post-war era. While some advocated preservation of a traditional caliphal figurehead, many Muslim intellectuals were greatly persuaded by new models of internationalism embracing the nation-state and proposed international caliphal councils and organizations, similar to the League of Nations, or other purportedly spiritual institutions, similar to the refashioned papacy, to preserve the bonds of a transregional religious community. To varying degrees, all the participants in the debate over reviving a twentieth-century caliphate were influenced by an intriguing confluence of both the historic transregionalism of the Muslim community as well as the modern thrust of the new age of global internationalism.

State and Society

2018 ◽  
pp. 185-226
Author(s):  
Jeronim Perović
Keyword(s):  
Rural Areas ◽  
North Caucasus ◽  
State Institutions ◽  
Soviet State ◽  
Party Organizations ◽  
The North ◽  
State And Society ◽  
The Creation ◽  
National Languages

The focus of this chapter is on the difficult state-society relations in the North Caucasus developing during the 1920s. Despite the Bolsheviks’ disarmament campaigns and the purges of Muslim leaders, the rural and non-Russian-populated areas remained largely detached from the modernizing processes that characterized developments in the few Russian- and Slavic-populated cities such as Groznyi and Vladikavkaz. During most of the 1920s, Soviet state institutions and party organizations were still practically non-existent in the countryside. One way in which the Bolsheviks sought to establish their rule over the rural areas was through their program of korenizatsiia (“indigenization”), the promotion of national languages and cultures and the creation of a Soviet-trained indigenous elite. Another was to draw young North Caucasians into the industries of the cities and merge individual ethnic territories into larger units. Through the fate of a contemporary, Abdurakhman Avtorkhanov, some aspect of life in Chechnia during the 1920s are exemplified.

Muslims in Russia and the Successor States

2019 ◽  
Author(s):  
James H. Meyer
Keyword(s):  
Soviet Union ◽  
Ottoman Empire ◽  
North Caucasus ◽  
The North ◽  
Central Russia ◽  
The Soviet Union ◽  
Russian State ◽  
Muslim Majority ◽  
The Russian Empire ◽  
Muslim Communities

The history of Muslim populations in Russia and other former republics of the Soviet Union is long and varied. In a Pew–Templeton poll conducted in Russia in 2010, 10 percent of respondents stated that their religion was Islam, while Muslims also make up a majority of the population in six post-Soviet republics: Azerbaijan, Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan, and Uzbekistan. Muslims have long lived in regions across Russia, with far-flung communities ranging from distant outposts of Siberia to western cities like Moscow and St. Petersburg. At the beginning of the 20th century, there were more Muslims in the Russian Empire than there were in Iran or the Ottoman Empire, the two largest independent Muslim-majority states in the world at the time. Historically, the Muslim communities of Russia have been concentrated in four main regions: the Volga–Ural region in central Russia, the Crimea, the Caucasus, and Central Asia. While Muslim communities across former Soviet space share both differences and similarities with one another with regard to language and religious practices, their respective relations with the various Russian states that have existed over the years have varied. Moreover, Russian and Soviet policymaking toward all of these communities has shifted considerably from one era, and one ruler, to another. Throughout the imperial and Soviet eras, and extending into the post-Soviet era up to the present day, therefore, the existence of variations with regard to both era and region remains one of the most enduring legacies of Muslim–state interactions. Muslims in Russia vary by traditions, language, ethnicity, religious beliefs, and practices, and with respect to their historical interactions with the Russian state. The four historically Muslim-inhabited regions were incorporated into the Russian state at different points during its imperial history, often under quite sharply contrasting sets of conditions. Today most, but not all, Muslims in Russia and the rest of the former USSR are Sunni, although the manner and degree to which religion is practiced varies greatly among both communities and individuals. With respect to language, Muslim communities in Russia have traditionally been dominated demographically by Turkic speakers, although it should be noted that most Turkic languages are not mutually comprehensible in spoken form. In the North Caucasus and Tajikistan, the most widely spoken indigenous languages are not Turkic, although in these areas there are Turkic-speaking minorities. Another important feature of Muslim–state interactions in Russia is their connection to Muslims and Muslim-majority states beyond Russia’s borders. Throughout the imperial era, Russia’s foreign policymaking vis-à-vis the Ottoman Empire and Iran was often intimately connected to domestic policymaking toward Muslim communities inside Russia. While this was a less pronounced feature of Moscow’s foreign policymaking during the Soviet era, in the post-Soviet era, policymaking toward Muslims domestically has once again become more closely linked to Russia’s foreign policy goals.

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