Some of them also engaged in a broader network of Islamic scholars that extended primarily from Transoxiana to the Ottoman territories. When they graduated and dispersed through the region as village imams, they maintained these connections through kinship ties, letters, Sufi associations, and theological debates. As they traveled, they forged lasting connections with other students and scholars. This population of agricultural peasants and seasonal nomads rarely ventured beyond the vicinity of their villages - or market towns, but scholars traveled extensively to pursue knowledge. In the absence of a politically active nobility, Islamic scholarskeptthe regions Muslim inhabitants connected as a larger community. When Russian forces occupied the Volga-Ural region in the sixteenth century, they nearly eliminated the local Muslim nobility. Russian patronage of the hajj was also about capitalizing on human mobility to capture new revenues for the state and its transport companies and laying claim to Islamic networks to justify Russian expansion.Аннотация научной статьи по философии, этике, религиоведению, автор научной работы - Tuna Mustafa In a story meticulously reconstructed from scattered fragments, ranging from archival documents and hajj memoirs to Turkic-language newspapers, Kane argues that Russia built its hajj infrastructure not simply to control and limit the pilgrimage, as previous scholars have argued, but to channel it to benefit the state and empire. As a cross-border, migratory phenomenon, the hajj stoked officials’ fears of infectious disease, Islamic revolt, and interethnic conflict, but Kane innovatively argues that it also generated new thinking within the government about the utility of the empire’s Muslims and their global networks.Russian Hajj reveals for the first time Russia’s sprawling international hajj infrastructure, complete with lodging houses, consulates, “Hejaz steamships,” and direct rail service. But nor could the hajj be ignored, or banned, due to Russia’s policy of toleration of Islam. To support the hajj as a matter of state surveillance and control was controversial, given the preeminent position of the Orthodox Church. The first book in any language on the hajj under tsarist and Soviet rule, Russian Hajj tells the story of how tsarist officials struggled to control and co-opt Russia’s mass hajj traffic, seeing it not only as a liability, but also an opportunity. In the late nineteenth century, as a consequence of imperial conquest and a mobility revolution, Russia became a crossroads of the hajj, the annual Muslim pilgrimage to Mecca. As such, they served as the glue that held Volga-Ural Muslims together in a shared world, a regional Muslim domain, and they integrated this regional community of believers further into a transregional Muslim domain. When they graduated and dispersed through the region as village imams, they maintained these connections through kinship ties, letters, Sufi associations, and theological debates. This population of agricultural peasants and seasonal nomads rarely ventured beyond the vicinity of their villages or market towns, but scholars traveled extensively to pursue knowledge. In the absence of a politically active nobility, Islamic scholars kept the region’s Muslim inhabitants connected as a larger community.
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