4/2008 Nature and Nurture: Ecology of Imperial Gardens

Русисту в Стамбуле и оттоманисту в России: путеводитель по архивам Евразии

Джеймс Мейер

Forum Ab Imperio: Ислам в имперских архивах

SUMMARY:

Джеймс Мейер констатирует, что, несмотря на множественные пересечения истории Российской и Османской империй, русисты и оттоманисты представляют два изолированных друг от друга исследовательских сообщества. Настоящая статья построена как руководство для русистов, желающих привлечь архивные материалы из хранилищ современной Турции и оттоманистов, нуждающихся в материалах из мусульманских коллекций на территории бывшего СССР. Обзор основан на непосредственном исследовательском опыте Мейера, который включает работу в османских архивах в Стамбуле (Başbakanlık Arşivi), архивах и рукописных отделах библиотек Петербурга, Казани, Баку, Уфы и Симферополя. Помимо анализа собственно тематики архивных коллекций, в статье содержатся практические рекомендации относительно условий работы в том или ином архиве, справочной литературы и пр. В заключении автор выражает надежду, что в будущем русисты будут обладать достаточным знанием тюркских языков, персидского и арабского, а специалисты по Османской империи – знанием русского, что позволит пересекать искусственные архивные и дискурсивные границы.

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1.There were, nevertheless, some important exceptions to these generalizations. Many scholars interested in pan-Turkism and the origins of Turkish nationalism discussed events taking place among Muslim communities in Russia in some depth. Prior to the 1980s, Alexandre Bennigsen almost single-handedly kept alive the tradition of European Orientalist interest in Russia and the Soviet Union. Also see Serge Zenkovsky. Panturkism and Islam in Russia. Cambridge, 1960; Jacob Landau. Pan-Turkism: from Irredentism to Cooperation. Bloomington, 1995; François Georgeon. Aux origines du nationalisme turc: Yusuf Akçura 1876-1935. Paris, 1980.↩

2.See, for example, Alan W. Fisher. The Crimean Tatars. Stanford, Calif., 1978; Azade-Ayşe Rorlich. The Volga Tatars: A Profile in National Resilience. Stanford, CA, 1986; Martha Brill Olcott. The Kazakhs. Stanford, CA, 1987; Edward Allworth. The Modern Uzbeks: From the Fourteenth Century to the Present: a Cultural History. Stanford, CA, 1990; Audrey Altstadt. The Azerbaijani Turks. Stanford, CA, 1992; Two other books that adopt a similar approach to the question of “national” identity and “Russian” rule are: Tadeusz Swietochowski. Russian Azerbaijan 1905-1920: The Shaping of National Identity in a Muslim Community. New York, 1985 and Hakan Kırımlı. National Movements and National Identity among the Crimean Tatars, 1905-1916. Leiden, 1996.↩

3.Many of these studies were influenced or inspired by Andreas Kappeler’s: The Russian Empire: A Multiethnic History. Harlow, 2001. See Paul Werth. At the Margins of Orthodoxy: Mission, Governance, and Confessional Politics in Russia’s Volga-Kama Region, 1827- 1905. Ithaca, 2002; Daniel Brower. Turkestan and the Fate of the Russian Empire. London, 2003; Firouzeh Mostashari. On the Religious Frontier: Tsarist Russian and Islam in the Caucasus. New York, 2006; Robert D. Crews. For Prophet and Tsar: Islam and Empire in Russia and Central Asia. Cambridge and London, 2006; Ibid. Empire and the Confessional State: Islam and Religious Politics in Nineteenth- Century Russia //American Historical Review. 2003. Vol. 108. No. 1. Pp. 50-83; Jeff Sahadeo. Russian Colonial Society in Tashkent, 1865-1923. Bloomington and Indianapolis, 2007; Kelly Ann O’Neill. Between Subversion and Submission: The Integration of the Crimean Khanate into the Russian Empire, 1783-1853 / Ph.D. Dissertation; Harvard University, 2006. Recent works on state policies towards Muslims in the Soviet era include: Douglas Northrop. Veiled Empire: Gender & Power in Stalinist Central Asia. Ithaca, 2004; Shoshana Keller. To Moscow, not Mecca: the Soviet Campaign against Islam in Central Asia, 1917-1941. Westport, CT, 2001; Adrienne Edgar. Tribal Nation: the Making of Soviet Turkmenistan. Princeton, 2004.

Примечания

[1]There were, nevertheless, some important exceptions to these generalizations. Many scholars interested in pan-Turkism and the origins of Turkish nationalism discussed events taking place among Muslim communities in Russia in some depth. Prior to the 1980s, Alexandre Bennigsen almost single-handedly kept alive the tradition of European Orientalist interest in Russia and the Soviet Union. Also see Serge Zenkovsky. Panturkism and Islam in Russia. Cambridge, 1960; Jacob Landau. Pan-Turkism: from Irredentism to Cooperation. Bloomington, 1995; François Georgeon. Aux origines du nationalisme turc: Yusuf Akçura 1876-1935. Paris, 1980.

[2]See, for example, Alan W. Fisher. The Crimean Tatars. Stanford, Calif., 1978; Azade-Ayşe Rorlich. The Volga Tatars: A Profile in National Resilience. Stanford, CA, 1986; Martha Brill Olcott. The Kazakhs. Stanford, CA, 1987; Edward Allworth. The Modern Uzbeks: From the Fourteenth Century to the Present: a Cultural History. Stanford, CA, 1990; Audrey Altstadt. The Azerbaijani Turks. Stanford, CA, 1992; Two other books that adopt a similar approach to the question of “national” identity and “Russian” rule are: Tadeusz Swietochowski. Russian Azerbaijan 1905-1920: The Shaping of National Identity in a Muslim Community. New York, 1985 and Hakan Kırımlı. National Movements and National Identity among the Crimean Tatars, 1905-1916. Leiden, 1996.

[3]Many of these studies were influenced or inspired by Andreas Kappeler’s: The Russian Empire: A Multiethnic History. Harlow, 2001. See Paul Werth. At the Margins of Orthodoxy: Mission, Governance, and Confessional Politics in Russia’s Volga-Kama Region, 1827- 1905. Ithaca, 2002; Daniel Brower. Turkestan and the Fate of the Russian Empire. London, 2003; Firouzeh Mostashari. On the Religious Frontier: Tsarist Russian and Islam in the Caucasus. New York, 2006; Robert D. Crews. For Prophet and Tsar: Islam and Empire in Russia and Central Asia. Cambridge and London, 2006; Ibid. Empire and the Confessional State: Islam and Religious Politics in Nineteenth- Century Russia //American Historical Review. 2003. Vol. 108. No. 1. Pp. 50-83; Jeff Sahadeo. Russian Colonial Society in Tashkent, 1865-1923. Bloomington and Indianapolis, 2007; Kelly Ann O’Neill. Between Subversion and Submission: The Integration of the Crimean Khanate into the Russian Empire, 1783-1853 / Ph.D. Dissertation; Harvard University, 2006. Recent works on state policies towards Muslims in the Soviet era include: Douglas Northrop. Veiled Empire: Gender & Power in Stalinist Central Asia. Ithaca, 2004; Shoshana Keller. To Moscow, not Mecca: the Soviet Campaign against Islam in Central Asia, 1917-1941. Westport, CT, 2001; Adrienne Edgar. Tribal Nation: the Making of Soviet Turkmenistan. Princeton, 2004.