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

210 Notes to Pages 109–121

69. “Vremennye pravila dlia palomnikov-musulʹman,” in Sobranie zakonodatelʹstva Rossiiskoi
    imperii, t. XIV (Ustav o pasportakh; prilozhenie k statʹe 187) (1903), http://russky.com/history/
    library/vol.14/vol.14.1.htm.


70. RGIA, f. 821, op. 8, d. 1196, ll. 1–1ob.


71. RGIA, f. 821, op. 8, d. 1202, l. 144–144ob.


72. Ibid., ll. 145ob–146.


73. Ibid., ll. 149–149ob.


74. Ibid., ll. 146–147.


75. Krymskii vestnik, no.  208, Sept. 19, 1907. For a description of ROPiT’s khadzhilar-sarai in
    Sevastopol, see RGIA, f. 273, op. 10, ch. 1, d. 253, ll. 1–2.


76. DAOO, f. 2, op. 3, d. 3391, l. 128–128ob.


77. RGIA, f. 98, op. 2, d. 285, l. 382.


78. BOA, Fon: Y.PRK.AZJ, Dosya: 51, Gömlek: 71.


79. An akhund (also akhun) had somewhat ambiguous status in Muslim communities in
    late imperial Russia. Allen Frank has argued that in the Russian context this title referred in
    the seventeenth century to a high-ranking legal expert, but this title gradually lost its prestige
    and authority by the late nineteenth century. See Frank’s discussion of the changing meaning
    of this title in Allen J. Frank, Muslim Religious Institutions in Imperial Russia: The Islamic
    World of Novouzensk District and the Kazakh Inner Horde, 1780–1910 (Leiden: Brill, 2001),
    109–111.


80. Krymskii vestnik, no. 208, Sept. 19, 1907.


81. DAOO, f. 2, op. 3, d. 3391, ll. 92–94ob.


82. RGIA, f. 98, op. 2, d. 287, l. 44.


83. RGIA, f. 821, op. 8, d. 1202, ll. 197–200.


84. Ibid., ll. 180–180ob.


85. DAOO, f. 2, op. 3, d. 3391, l. 42.


86. Ibid., ll. 1–2, 222ob.


87. Ibid., ll. 56–61.


88. Ibid., l. 40.


89. Ibid., ll. 40, 46.


90. Ibid., ll. 51–52.


91. Ibid., l. 44.


92. Ibid., ll. 40ob–42, 51–52.


93. DAOO, f. 2, op. 3, d. 3391.


94. DAOO, f. 2, op. 3, d. 3391, l. 100.


95. Ibid. See, for example, “Musulʹmane-palomniki,” Russkoe slovo, March 7, 1908. RGIA, f. 821,
    op. 8, d. 1196, l. 8.


96. Pravila perevozki na sudakh palomnikov-musulʹman iz Chernomorskikh portov v Gedzhasa i
    obratno (St. Petersburg: Pervaia tsentralʹnaia vostochnaia elektropechatnia, 1908).


97. DAOO, f. 2, op. 3, d. 3391, ll. 128–129ob.


98. Ibid., ll. 187–188.


99. The Hajj and Religious Politics after 1905


100. DAOO, f. 2, op. 3, d. 3391, l. 64.


101. Peter Waldron, “Religious Toleration in Late Imperial Russia,” in Civil Rights in Imperial Rus-
     sia, ed. Olga Crisp and Linda Edmondson (Oxford: Clarendon Press, 1989), 112–113.


102. Leonard Schapiro, “Stolypin,” in Major Problems in the History of Imperial Russia, ed. James
     Cracraft (Lexington, MA: D.C. Heath, 1994), 615; Waldron, “Religious Toleration in Late Imperial