Notes to Pages 151–159 215
- See the hajj memoir by Mullah Alim published in Turkistan wilayatining gazeti, March 7,
1910, 1–2.
- M. E. Nikolʹskii, “Palomnichestvo v Mekku,” Istoricheskii vestnik 124 (April 1911): 621–622.
- RGIA, f. 821, op. 8, d. 1202, l. 118ob.
- Kh. Alʹmushev, Khadzhname: kniga o khadzhe (N. Novgorod: Izd. NIM “Makhinur,” 2006).
- Ufinskii Nauchnyi Tsentr RAN, f. 7, op. 1, d. 14 “Makhammed Khasan Akchura tarzhe-
maikhale.” In the context of the Balkan Wars, in November 1912 Bulgarian forces had reached the
outskirts of Constantinople. See Michael A. Reynolds, Shattering Empires: The Clash and Collapse of
the Ottoman and Russian Empires, 1908–1918 (Cambridge: Cambridge University Press, 2011), 35.
- “S palomniki do Dzheddy i obratno,” Turkistan wilayatining gazeti, February 2, 1914, 1–2.
- BOA, Fon: DH.ID, Dosya: 77, Gömlek: 9.
- “Palomniki musulʹmane,” Odesskiia novosti, no. 9082, July 24/Aug. 6, 1913, 2.
- The Hajj and Socialist Revolution
- Sugata Bose, A Hundred Horizons: The Indian Ocean in the Age of Global Empire (Cambridge,
MA: Harvard University Press, 2006), 202–204; F. E. Peters, The Hajj: Pilgrimage to Mecca (Prince-
ton, NJ: Princeton University Press, 1995), 316–352.
- At its greatest territorial extent after World War II, the Soviet Union consisted of all of the
lands of the former Russian Empire ca. 1914, except for Poland and Finland.
- On Soviet antireligion campaigns, see William B. Husband, “Godless Communists”: Atheism
and Society in Soviet Russia, 1917–1932 (DeKalb: University of Illinois Press, 2000); and Daniel Peris,
Storming the Heavens: The Soviet League of the Militant Godless (Ithaca, NY: Cornell University Press,
1998). See also Victoria Smolkin-Rothrock, “ ‘The Confession of an Atheist Who Became a Scholar
of Religion’: Nikolai Semenovich Gordienko’s Last Interview,” Kritika: Explorations in Russian and
Eurasian History 15, no. 3 (Summer 2014): 597–620.
- See Gregory J. Massell, The Surrogate Proletariat: Moslem Women and Revolutionary Strate-
gies in Soviet Central Asia, 1919–1929 (Princeton, NJ: Princeton University Press, 1974); and Douglas
Northrop, Veiled Empire: Gender and Power in Stalinist Central Asia (Ithaca, NY: Cornell University
Press, 2004). See also Shoshanna Keller, To Moscow, Not Mecca: The Soviet Campaign against Islam
in Central Asia, 1917–1941 (Westport, CT: Praeger Publishers, 2001); and Adeeb Khalid, Islam after
Communism: Religion and Politics in Central Asia (Berkeley: University of California Press, 2006).
- The anthropologist Catherine Wanner has drawn a distinction between the Soviet state and
the Communist Party with regard to religion. She argues that the Soviet state took an overall neutral
position toward religious organization and practice (the state never formally outlawed religions, for
example), while the Communist Party was staunchly hostile to it. See her introduction in Catherine
Wanner, ed., State Secularism and Lived Religion in Soviet Russia and Ukraine (New York: Oxford
University Press, 2012), 12. This paradox, in term, illuminates a crucial distinction between theory
and practice in the case of early Soviet religious policy—if the communist project was fundamentally
hostile to religion, the Soviet state could also be pragmatic.
- See Michael David-Fox, Showcasing the Great Experiment: Cultural Diplomacy and Western
Visitors to the Soviet Union, 1921–1941 (Oxford: Oxford University Press, 2012); Sylvia R. Margulies,
The Pilgrimage to Russia: The Soviet Union and the Treatment of Foreigners, 1924–1937 (Madison:
University of Wisconsin Press, 1968); Matthias Heeke, Reisen zu den Sowjets: Der ausländiche Tour-
ismus in Russland, 1921–1941 (Munster: LIT, 2003).
- The expression is that of David-Fox, Showcasing the Great Experiment.
- Peter Hopkirk, Setting the East Ablaze: Lenin’s Dream of an Empire in Asia (London: John
Murray Publishers, 2006).
