By Larissa M. L. Zaleska Onyshkevych,Maria G. Rewakowicz
By James G. Blight,David A. Welch
By Agnes Nilufer Kefeli
within the 19th century, the Russian Empire's center Volga quarter (today's Tatarstan) was once the positioning of a protracted fight among Russian Orthodoxy and Islam, every one of which sought to solidify its effect one of the frontier’s mixture of Turkic, Finno-Ugric, and Slavic peoples. The quick catalyst of the occasions that Agnes Nilufer Kefeli chronicles in Becoming Muslim in Imperial Russia was once the collective flip to Islam by means of some of the region’s Krashens, the Muslim and animist Tatars who switched over to Russian Orthodoxy among the 16th and eighteenth centuries.
the normal view holds that the apostates had rather been Muslim all alongside or that their conversions were compelled through the nation or undertaken voluntarily as an issue of comfort. In Kefeli’s view, this argument drastically oversimplifies the complexity of a quarter the place many participated within the non secular cultures of either Islam and Orthodox Christianity and the place a colourful Krashen group has survived to the current. by means of studying Russian, Eurasian, and vital Asian ethnographic, administrative, literary, and missionary assets, Kefeli indicates how conventional schooling, with Sufi mystical parts, helped to Islamize Finno-Ugric and Turkic peoples within the Kama-Volga nation-state and set the level for the improvement of modernist Islam in Russia.
Of specific curiosity is Kefeli’s emphasis at the position that Tatar girls (both Krashen and Muslim) performed as holders and transmitters of Sufi wisdom. this present day, she notes, intellectuals and mullahs in Tatarstan search to restore either Sufi and modernist traditions to counteract new expressions of Islam and advertise a simply Tatar Islam conscious of its specificity in a post-Christian and secular environment.
By Sonja Luehrmann
Sonja Luehrmann explores the Soviet atheist attempt to construct a society with no gods or spirits and its afterlife in post-Soviet spiritual revival. Combining archival learn on atheist propaganda of the Sixties and Nineteen Seventies with ethnographic fieldwork within the self reliant republic of Marij El in Russia’s Volga quarter, Luehrmann examines how secularist culture-building reshaped spiritual perform and interreligious family members. the most palpable legacies of atheist propaganda is a common didactic orientation one of the inhabitants and a religion in standardized courses of non-public transformation as options to wider social difficulties. This didactic development has parallels in globalized sorts of Protestantism and Islam yet differs from older makes use of of spiritual wisdom in rural Russia. At a time whilst the secularist modernization tasks of the 20 th century are largely gave the impression to have failed, Secularism Soviet kind emphasizes the affinities and shared histories of spiritual and atheist mobilizations.
By John M. Thompson
By John Sweetman
By Vasily Emelianenko
By Dieter Heinzig
By Ivan Laković,Dmitar Tasić