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

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notes

Introduction

1. D. Iu. Arapov, comp., Imperatorskaia Rossiia i musulʹmanskii mir: sbornik statei (Moscow:
   Natalis, 2006), 359–360. Charykov was a key player in setting up this system from the start, first as
   the founding agent of the Russian Political Agency in Bukhara in the 1880s, where he was in charge
   of issuing Russian passports to Bukharan hajj pilgrims, and later as Russian ambassador in Constan-
   tinople in the early 1900s.


2. Robert Crews, For Prophet and Tsar: Islam and Empire in Russia and Central Asia (Cam-
   bridge, MA: Harvard University Press, 2006), 1–14; Adrienne Lynn Edgar, Tribal Nation: The Making
   of Soviet Turkmenistan (Princeton, NJ: Princeton University Press, 2004), 18.


3. D. Iu. Arapov, “Pervyi Rossiiskii ukaz o palmonichestve v Mekku,” Rossiia v srednie veka i
   novoe vremia: sbornik statei k 70-letiiu chl. korr. RAN L. V. Milova (Moscow: ROSSPEN, 1999), 299.


4. Sunil S. Amrith, Migration and Diaspora in Modern Asia (New York: Cambridge University
   Press, 2011), 65–66.


5. RGIA, f. 821, op. 8, d. 1196, ll. 74–75.


6. In the United States this neglect had much to do with government-funded area studies, intro-
   duced in American universities after World War II, which ahistorically divided Russia/USSR and the
   Middle East into two discrete and separate regions of study. It was at this time that scholars in the
   American academy came to associate Islam narrowly with the Arabic-speaking world. See Zachary
   Lockman, Contending Visions of the Middle East: The History and Politics of Orientalism (Cambridge:
   Cambridge University Press, 2004), 121–147. In post-war France, by contrast, several prominent
   historians studied the Muslim “nationalities” under Soviet rule, in some cases drawing comparisons
   between Soviet Muslims and other Muslim populations under colonial rule. See for example Alex-
   andre Bennigsen, “Colonization and Decolonization in the Soviet Union,” Journal of Contemporary
   History 4, no.  1 (1969): 141–152; and Alexandre A. Bennigsen and S. Enders Wimbush, Muslim
   National Communism in the Soviet Union: A Revolutionary Strategy for the Colonial World (Chicago:
   University of Chicago Press, 1980).


7. Adeeb Khalid, Islam after Communism: Religion and Politics in Central Asia (Berkeley,
   CA: University of California Press, 2007), 2–4. Islamic studies existed as a field of study under the
   Soviet regime and even expanded between the 1960s and 1980s when new scholarly centers were
   established in Moscow. But most Soviet Islamicists were specialists on Islam outside the USSR. See