Orientalism and Empire. North Caucasus Mountain Peoples and the Georgian Frontier, 1845-1917

199

120 rgia, f. 1405, op. 532, 1912–14, d. 189, “Otzyvy po proektu,” Letter from
Vorontsov-Dashkov, 7 February 1913, ll. 123–4.
121 Ibid., About the reorganization of courts in the Caucasus, 1913, by A.V.
Moskalev, l. 34.
122 Ibid., l. 30.
123 Bennigsen, “Islam and Political Power in the ussr,” 71.
124 P. Tabolov, “Uzlovye voprosy sploshnoi kollektivizatsii sel’skogo khozi-
aistva gortsev,” Revoliutsiia i Gorets, no. 1 (15) (January 1930):15.

chapter six

1 Ryzhov, “Puteshestvie Shamilia ot Guniba do Sanktpeterburga,” 923.

2 Pushkin, The Captain’s Daughter and Other Stories, 47.

3 Bushuev, Iz istorii vneshnepolitcheskikh otnoshenii v period prisoedineniia

Kavkaza, 18. Also see Tsagareishrili, Shamil’ – stavlennik sultanskoi Turtsii i

Angliskikh kolonizatorov. An earlier work by Bushuev, Bor’ba gortsev za

nezavisimost’ pod rukovodstom Shamilia, takes the opposite view. On

Shamil in Soviet historiography, see Tillett, “Shamil and Muridism in

Recent Soviet Historiography”; Tillett, The Great Friendship, 130–47,

194–221; Henze, “Unrewriting History – the Shamil Problem”; and “The

Rehabilitation of Russia’s Rebels.” On Shamil as an inspiration against

Soviet power for the Caucasus emigré community in Paris, see Gaidar

Bammat, “1834–1934,” Kavkaz (Le Caucase), no. 7 (July 1934):1–3.

4 For this kind of discussion, see Ibragimbeili, “Narodno-osvoboditel’naia

bor’ba”; Ortabaev and Totoev, “Eshche raz o kavkazskoi voine”; Bliev,

“Kavkazskaia voina”; and Bliev, “K probleme obshchestvennogo

stroia.”

5 This process of rediscovery includes the reprinting of nineteenth-century

Russian accounts of Shamil and the war. See Magomedov, Shamil v

otechestvennoi istorii; Ramazanov and Ramazonov, Shamil’: Istoricheskii

portret; Zakhar’in, Shamil’ v Kaluge; and Takhir, Tri Imama. Takhir was a

personal secretary of Shamil. A bibliography of literature related to

Shamil and the Caucasus War is Gammer, “Shamil and the Murid

Movement, 1830–1859.” Algerian nationalists and anti-colonialists incor-

porated Abd al-Qadir into their history of the development of Algerian

nationalism, and his body was exhumed and brought to Algeria in 1968

(see Danziger, Abd al-Qadir and the Algerians, xii-xiv). The uses of Shamil

in contemporary Dagestan remain to be seen. Magomedov (cited above),

for example, in a time of ethnic tension and intolerance, emphasizes

Shamil’s acceptance of “national” differences, such as his Armenian

wife, Shuanet, and his friend Akhverdi, an Armenian who converted to

Islam (42). Magomedov’s work has been influenced by the turns of

Soviet historiography over fifty years. See Tillett, The Great Friendship,

Notes to pages 108–11