Russian Hajj. Empire and the Pilgrimage to Mecca - Eileen Kane

Notes to Pages 11–17 195

20. Work on Muslim migrations in Russia and the USSR from other fields and disciplines is vast,
    multilingual, and by a multinational group of scholars primarily from Europe, the former Soviet
    Union, Japan, and Turkey. See, for example, see Allen J. Frank, Islamic Historiography and “Bulghar”
    Identity among the Tatars and Bashkirs of Russia (Leiden: Brill, 1998); Michael Kemper, “Khalidiyya
    Networks in Daghestan and the Question of Jihad,” in Die Welt des Islams vol. 42, 1 (2002): 41–71;
    and H. Komatsu, C. Obiya and J. Schoeberlein, eds. Migration in Central Asia: Its History and Current
    Problems (Osaka: Japan Center for Area Studies, National Museum of Ethnology, 2000).


21. For a brilliant attempt to narrate history in a way that overcomes (and undermines) the false
    clarity of formal state borders, see Paul Carter, The Road to Botany Bay: An Exploration of Land-
    scape and History (Minneapolis: University of Minnesota Press, 1987). See also Martin W. Lewis
    and Kären E. Wigen, The Myth of Continents: A Critique of Metageography (Berkeley: University of
    California Press, 1997).


22. For a fascinating recent study that extends the Russian Empire to encompass nonterritorial
    spaces on the ocean, see Ryan Tucker Jones, Empire of Extinction: Russians and the North Pacific’s
    Strange Beasts of the Sea (New York: Oxford University Press, 2014). For a marvelously innovative
    narrative of Russian history through the biography of one man, and one that ventures somewhat
    beyond Russia’s formal borders, see Willard Sunderland, The Baron’s Cloak: A History of the Russian
    Empire in War and Revolution (Ithaca, NY: Cornell University Press, 2014). See also Martin and
    Wigen, The Myth of Continents, 1–19.


23. David Harvey, “Space as a Keyword,” in David Harvey: A  Critical Reader, ed. Noel Castree
    and Derek Gregory (Malden, MA: Wiley-Blackwell, 2006).


24. Khadzhi Salim-Girei Sultanov, “Sviashchennaia oblastʹ musulʹman v Aravii (iz vospominanii
    palomnika),” Zemlevedenie kniga 1–2 (1901): 85–144.


25. Sayahatnama, Astarkhan ghubernasi Krasni Yar uyezi Sayyid qaryasining al-hajj al-haramayn
    Er ‘Ali Rahimberdiyef al-Qaraghachining hajj safarinda kurganlari (Astrakhan: Tipografiia Torgov-
    ogo Doma “Umerov i Ko.” 1911), 6.


26. On the Dutch “Hajj Bureau” in Jeddah, see Robert R. Bianchi, Guests of God: Pilgrimage and
    Politics in the Islamic World (Oxford: Oxford University Press, 2004). On European medical facilities
    and personnel, see David Edwin Long, The Hajj Today: A  Survey of the Contemporary Pilgrimage
    to Makkah (Albany: State University of New York Press, 1979). On British vice-consul in Jeddah,
    Dr. Abdurrezak, a British Muslim subject from India, see BOA, Y.A.HUS., Dosya: 252, Gömlek: 40,
    Vesika 1, (Oct. 13, 1891).


27. Alexandre Papas, “Following Abdurresid Ibrahim: A  Tatar Globetrotter on the Way to
    Mecca,” in Central Asian Pilgrims: Hajj Routes and Pious Visits between Central Asia and the Hijaz,
    eds. Alexandre Papas et al. (Berlin: Klaus Schwarz, 2012).


28. See, for example, Andrew Petersen, The Medieval and Ottoman Hajj Route in Jordan: An
    Archaeological and Historical Study (Oxford: Oxbow Books, 2012).


29. Viktor Golovanʹ, Nekropolʹ Odessy: pervoe Odesskoe Kladbishche (Odessa: RIF “Fotosinte-
    tika,” 1999).


30. Nick Baron and Peter Gatrell, “Population Displacement, State-Building, and Social Identity
    in the Lands of the Former Russian Empire,” Kritika: Explorations in Russian and Eurasian History 4,
    no. 1 (Winter 2003): 52–53.


31. David Ludden, “Presidential Address: Maps in the Minds and Mobility of Asia,” Journal of
    Asian Studies 62, no. 4 (November 2003): 1062.


32. Imperialism through Islamic Networks


33. On the imperial hajj caravans sponsored by the Ottomans in the nineteenth century, see
    Suraiya Faroqhi, Pilgrims and Sultans: The Hajj under the Ottomans (London: I.B. Tauris, 1994);