TY  - BOOK
AU  - Kefeli,Agnes
ED  - Project Muse.
TI  - Becoming Muslim in Imperial Russia : : Conversion, Apostasy, and Literacy / 
T2  - Knowledge Unlatched Backlist Collection 2016 : History
SN  - 9780801454776
PY  - 2014///
CY  - London
PB  - Cornell University Press
KW  - Kristendom
KW  - sao
KW  - Islam
KW  - Apostater
KW  - historia
KW  - fast
KW  - Apostasy
KW  - Christianity
KW  - HISTORY
KW  - Europe
KW  - Russia & the Former Soviet Union
KW  - bisacsh
KW  - Eastern
KW  - SOCIAL SCIENCE
KW  - Anthropology
KW  - Cultural
KW  - Former Soviet Republics
KW  - European history
KW  - bicssc
KW  - Regional and national history
KW  - History
KW  - Humanities
KW  - Apostasie
KW  - Russie
KW  - Histoire
KW  - History & Archaeology
KW  - Regions & Countries
KW  - Russia & Former Soviet Republics
KW  - Russia
KW  - Electronic books.
KW  - local
N1  - Apostasy, conversion, and literacy at work -- Popular knowledge of Islam on the Volga frontier -- Tailors, Sufis, and Abïstays: agents of change -- Christian martyrdom in Bolghar land -- Desacralization of Islamic knowledge and national martyrdom; Open Access
N2  - In the nineteenth century, the Russian Empire's Middle Volga region (today's Tatarstan) was the site of a prolonged struggle between Russian Orthodoxy and Islam, each of which sought to solidify its influence among the frontier's mix of Turkic, Finno-Ugric, and Slavic peoples. The immediate catalyst of the events that Agnes Nilufer Kefeli chronicles in Becoming Muslim in Imperial Russia was the collective turn to Islam by many of the region's Krashens, the Muslim and animist Tatars who converted to Russian Orthodoxy between the sixteenth and eighteenth centuries. The traditional view holds that the apostates had really been Muslim all along or that their conversions had been forced by the state or undertaken voluntarily as a matter of convenience. In Kefeli's view, this argument vastly oversimplifies the complexity of a region where many participated in the religious cultures of both Islam and Orthodox Christianity and where a vibrant Krashen community has survived to the present. By analyzing Russian, Eurasian, and Central Asian ethnographic, administrative, literary, and missionary sources, Kefeli shows how traditional education, with Sufi mystical components, helped to Islamize Finno-Ugric and Turkic peoples in the Kama-Volga countryside and set the stage for the development of modernist Islam in Russia. Of particular interest is Kefeli's emphasis on the role that Tatar women (both Krashen and Muslim) played as holders and transmitters of Sufi knowledge. Today, she notes, intellectuals and mullahs in Tatarstan seek to revive both Sufi and modernist traditions to counteract new expressions of Islam and promote a purely Tatar Islam aware of its specificity in a post-Christian and secular environment
UR  - https://muse.jhu.edu/book/36138/
ER  -