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

208 Notes to Pages 91–101

Benjamin Schenk, “ ‘This New Means of Transportation Will Make Unstable People Even More
Unstable’: Railways and Geographical Mobility in Tsarist Russia,” in Russia in Motion: Cultures of
Human Mobility since 1850, ed. John Randolph and Eugene M. Avrutin (Urbana: University of Illi-
nois Press, 2012), 224–225.

19. On the creation of ROPiT’s “Persian Line,” see Aleksandr Adamov, Irak arabskii: Bassorskoi
    vilaiet v ego proshlom i nastoiaschem (St.  Petersburg: Tip. Glav. Upr. Udielov, 1912), 475; Polnoe
    sobranie zakonov Rossiiskoi imperii n. 22767, t. XXIII (1903), 360; and Efim Rezvan, Russian Ships in
    the Gulf, 1899–1903 (London: Garnet Publishing & Ithaca Press, 1993).


20. Rezvan, Russian Ships in the Gulf.


21. Geoffrey Hosking, Russia: People and Empire (Cambridge, MA: Harvard University Press,
    1997), 392–393; and Paul W. Werth, The Tsar’s Foreign Faiths: Toleration and the Fate of Religious
    Freedom in Imperial Russia (Oxford: Oxford University Press, 2014), 203.


22. RGIA, f. 821, op. 8, d. 1174.


23. Donald W. Treadgold, The Great Siberian Migration: Government and Peasant in Resettlement
    from Emancipation to the First World War (Princeton, NJ: Princeton University Press, 1957), 67–81.


24. RGIA, f. 821, op. 8, d. 1174.


25. This was not ROPiT’s first attempt to get involved in hajj transport. In the 1880s it had started
    advertising steamship service especially for hajj pilgrims in Terdzhuman (Perevodchik in Russian),
    the empire’s first Turkic-language newspaper for Muslims, published in Bahchesarai in the Crimea.
    But these advertisements appeared sporadically, and ROPiT got only limited help from Russia’s rail-
    roads to coordinate rail and steamship schedules to ease travel. Most Muslims continued to take
    foreign steamships from Russia’s Black Sea ports, which charged lower rates. On this, see Mustafa
    Tuna, Imperial Russia’s Muslims: Islam, Empire, and European Modernity, 1788–1914 (Cambridge:
    Cambridge University Press, 2015), 182.


26. RGIA, f. 98, op. 2, d. 285.


27. See, for example, C. A. Bayly, The Birth of the Modern World, 1780–1914: Global Connections
    and Comparisons (Oxford: Blackwell Publishing, 2004), 354–355.


28. Shovosil Ziyodov, “The Hajjnamas of the Manuscript Collection of the Oriental Institute of
    Uzbekistan (mid-19th to early 20th centuries),” in Central Asian Pilgrims: Hajj Routes and Pious Vis-
    its between Central Asia and the Hijaz, ed. Alexandre Papas, Thomas Welsford, and Thierry Zarcone
    (Berlin: Klaus Schwarz, 2012), 228–229; and Sharifa Tosheva, “The Pilgrimage Books of Central
    Asia: Routes and Impressions (19th and early 20th Centuries),” ibid., 242.


29. Hafez Farmayan and Elton T. Daniel, eds. and trans., A Shiʿite Pilgrimage to Mecca, 1885–1886:
    The Safarnameh of Mirza Mohammad Hosayn Farahani (Austin: University of Texas Press, 1990), 74.


30. George Dobson, Russia’s Railway Advance into Central Asia (London: W.H. Allen  & Co.,
    1890), 150–152.


31. Ibid., 112, 121–123.


32. Ibid., 180–181.


33. “S palomnikami do Dzheddy i obratno,” Turkistan wilayatining gazeti, February 2, 1914, 1–2.


34. Alexandre Papas, “Following Abdurreşid Ibrahim: A  Tatar Globetrotter on the Way to
    Mecca,” in Papas et al., Central Asian Pilgrims, 207; Abdürrechid Ibrahim, Un Tatar au Japon: Voyage
    en Asie (1908–1910) (Paris: Sindbad-Actes Sud, 2004), 233.


35. “S palomnikami do Dzheddy i obratno,” 1–2.


36. RGIA, f. 821, op. 8, d. 1202.


37. AVPRI, f. 180, op. 517/2, d. 5301, l. 15.


38. “Pisʹmo ministra inostrannykh del Rossii M. N. Muravʹeva poslu Rossii v Londone E. E.
    Staalo,” in Diplomaticheskii vestnik (March 1, 2000): 82.


39. Russko-Indiiskie otnosheniia v 1900–1917 gg.: sbornik arkhivnykh materialov (Moscow:
    Vostochnaia literatura RAN, 1999), 30.