by James Millar
BIBLIOGRAPHY
Freedman, Robert O. (2001). Russian Policy Toward the Middle East Since the Collapse of the Soviet Union: The Yeltsin Legacy and the Challenge for Putin (The Donald W. Treadgold Papers in Russian, East European, and Central Asian Studies, no. 33). Seattle: Henry M. Jackson School of International Studies, University of Washington. Nizamedden, Talal. (1999). Russia and the Middle East. New York: St. Martin’s. Rumer, Eugene. (2000). Dangerous Drift: Russia’s Middle East Policy. Washington, DC: Washington Institute for Near East Policy. Shaffer, Brenda. (2001). Partners in Need: The Strategic Relationship of Russia and Iran. Washington, DC: Washington Institute for Near East Policy. Vassiliev, Alexei. (1993). Russian Policy in the Middle East: From Messiasism to Pragmatism. Reading, UK: Ithaca Press.
ROBERT O. FREEDMAN
IRON CURTAIN
“From Stettin in the Baltic to Trieste in the Adriatic, an iron curtain has descended across the Continent.” With these words on March 5, 1946, former British Prime Minister Winston Churchill marked out the beginning of the Cold War and a division of Europe that would last nearly forty-five years. Churchill’s metaphorical iron curtain brought an end to the uncomfortable Soviet-Anglo-American alliance against Nazi Germany and began the process of physically dividing Europe into two spheres of influence. In his speech Churchill recognized the “valiant Russian people” and Josef Stalin’s role in the destruction of Hitler’s military, but then asserted that Soviet influence and control had descended across Eastern Europe, thereby threatening the safety and security of the entire continent through “fifth columns” and “indefinite expansion of [Soviet] power and doctrines.” In even more provocative language Churchill equated Stalin with Adolph Hitler by telling his American audience that the Anglo-American alliance must act swiftly to prevent another catastrophe, this time communist instead of fascist, from befalling Europe.
In response, Stalin also equated Churchill with Hitler. Stalin rebuked Churchill for using odious Nazi racial theory in his suggestion that the nations of the English-speaking world must unite against this new threat. For Stalin this smacked of racial domination of the rest of the world. He noted that Soviet casualties (which he grossly under-counted) far outweighed the deaths of the other allies combined and that therefore Europe owed a debt to the USSR, not to the United States as Churchill claimed, for saving the continent from Hitler. Stalin explained his intentions in occupying what would become known as the Eastern Bloc: After such devastating losses, was it not logical, he asked, to try to find peaceful governments on the Soviet border? Stalin conceded Churchill’s point that communist parties were growing, but argued that this
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was due to the failures of the West, not Soviet occupation. The people for whom Churchill had such disdain, according to Stalin, were moving toward leftist parties because the communists throughout Europe were some of the first and fiercest foes of fascism. Moreover, he noted that this was precisely why British citizens voted Churchill out of power in favor of the Labor Party.
By linking the other to Hitler, both men sought to demonize their one-time ally and convince their audiences that a new war against an equal evil was on the horizon. This set the tone for the rest of the Cold War as the western powers established the Truman Doctrine, Marshall Plan, and NATO, to which the USSR responded in quick succession. The chief battleground was divided Germany and Berlin. Any escalation by one side was quickly met by the other, as both sides operated on mistaken assumptions that a war for world dominance (or at least regional dominance) was at hand. In short, the “Iron Curtain” speech, the real title of which was “Sinews of Peace,” created a metaphorical division of Europe that soon became a reality. This division only began to erode in 1989 with the destruction of the Berlin Wall and the 1991 dissolution of the Soviet Union. See also: COLD WAR; GERMANY, RELATIONS WITH; STALIN, JOSEF VISSARIONOVICH; WORLD WAR II
BIBLIOGRAPHY
Alperovitz, Gar. (1965). Atomic Diplomacy: Hiroshima and Potsdam; The Use of the Atomic Bomb and the American Confrontation with Soviet Power. New York: Simon and Schuster. Gaddis, John Lewis. (1997). We Now Know: Rethinking Cold War History. Oxford: Oxford University Press. Kort, Michael. (1998). The Columbia Guide to the Cold War. New York: Columbia University Press. McCauley, Martin. (1995). The Origins of the Cold War, 1941-1949. New York: Longman.
KARL D. QUALLS
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From the beginning, Rus and its successors have interacted with Muslims as neighbors, rulers, and subjects. Long-distance trade in silver from Muslim lands provided the impetus for the establishment of the first Rus principalities, and Islam arrived in the lands of Rus before Christianity. The rulers of the Volga Bulghar state converted to Islam at the turn of the tenth century, several decades before Vladimir’s conversion to Christianity in 988 C.E. The Bulghar state was destroyed between 1236 and 1237 by the Mongols, who then went on to subjugate the principalities of Rus. The conversion to Islam in 1327 of ?zbek Khan, the ruler of the Golden Horde, meant that political overlordship of the lands of Rus was in the hands of Muslims for over a century. As the power relationship between Muscovy and the Golden Horde began to shift, Muscovite princes found themselves actively involved in its succession struggles. In 1552 Ivan IV conquered Kazan, the most prominent of the successor states of the Golden Horde, and began a long process of territorial expansion, which brought a diverse group of Muslims under Russian rule by the end of the nineteenth century.
THE TSARIST STATE AND ITS MUSLIM POPULATION
Muscovy acquired its first Muslim subjects as early as 1392, when the so-called Mishar Tatars, who inhabited what is now Nizhny Novgorod province, entered the service of Muscovite princes. The khans of Kasymov, a dynasty that lost out in the succession struggles of the Golden Horde, came under Muscovite protection in the mid-fifteenth century and became a privileged service elite. Nevertheless, the conquest of Kazan was a turning point, for it opened up the steppe to gradual Muscovite expansion. Over the next two centuries Muscovy acquired numerous Muslim subjects as it asserted suzerainty over the Bashkir and Kazakh steppes. In 1783 Catherine II annexed Crimea, the last of the successors of the Golden Horde, and late-eighteenth-century expansion brought Russia to the Caucasus. While the annexation of the Transcau-casian principalities (including present-day Azerbaijan) was accomplished with relative ease, the conquest of the Caucasus consumed Russian energies for the first half of the nineteenth century. The final subjugation of Caucasian tribes was complete only with the capture of their military and spiritual leader, Shamil, in 1859. Finally, in the last major territorial expansion of its history, Russia subjugated the Central Asian khanates of Khiva, Bukhara, and Kokand in a series of military campaigns between 1864 and 1876. Kokand was abolished entirely, and large parts of the territory of Khiva and Bukhara were also annexed to form the province of Turkestan. The remaining territories of Khiva and Bukhara were turned into Russian proISLAM
Muslims pray at Moscow’s principal mosque, March 5, 2001. © REUTERS NEWMEDIA INC./CORBIS tectorates in which traditional rulers enjoyed wide-ranging autonomy in internal affairs, but where external economic and political relations were under the control of Russia. The conquest of Central Asia dramatically increased the size of the empire’s Muslim population, which stood at more than fourteen million at the time of the census of 1897.
The Russian state’s interaction with Islam and Muslims varied greatly over time and place, and it is fair to say that no single policy toward Islam may be discerned. In the immediate aftermath of the conquest of Kazan, the state followed a policy of harsh repression. Repression was renewed in the early eighteenth century, when Peter and his successors began to see religious uniformity as a desirable goal. In 1730 the Church opened its Office of New Converts and initiated a campaign of conversion in the Volga region. While its primary target were the animists inhabiting the region, the Office also destroyed many mosques. As many as 7,000 Tatars may have converted to Orthodoxy, thus laying the foundation of the Kr?shen comm
unity of Christian Tatars. For much of the rest of the imperial period, however, the state’s attitude is best characterized as one of “pragmatic flexibility” (Kappeler). Service to the state was the ultimate measure of loyalty and the source of privilege. Those Tatar landlords who survived the dispossession of the sixteenth century were allowed to keep their land and were even able to own Orthodox serfs.
The reign of Catherine II (1762-1796) marks a turning point in the state’s relationship with its Muslim subjects. She made religious tolerance an official policy and set about creating a basis for loyalty to the Russian state in the Tatar lands. She affirmed the rights of Muslim nobles and even sought to induct the Muslim clerisy in this endeavor. In 1788, she established a “spiritual assembly” at Orenburg. The Orenburg Muslim Spiritual Assembly was an attempt, unique in the Muslim world, by the state to impose an organizational structure
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on Islam. Islam was for Catherine a higher form of religion than shamanism, and she hoped that the Kazakhs would gradually be brought into the fold of Islam through the efforts of the Tatars. This was of course intertwined with the goal of bringing the Kazakh steppe under closer Russian control and outflanking Ottoman diplomacy there. Headed by a mufti appointed by the state, the assembly was responsible for appointing and licensing imams as teachers throughout the territory under its purview, and overseeing the operation of mosques.
While the policies enacted by Catherine survived until 1917 in their broad outline, her enthusiasm for Islam did not. The Enlightenment had also brought to Russia the concept of fanaticism, and it tended to dominate Russian thinking about Islam in the nineteenth century. Islam was now deemed to be inherently fanatical, and the question now became one of curbing or containing this fanaticism. If Catherine had hoped for the Islamiza-tion of the Kazakhs as a mode of progress, nineteenth century administrators sought to protect the “natural” religion of the Kazakhs from the “fanatical” Islam of the Tatars or the Central Asians.
Conquered in the second half of the nineteenth century and having a relatively dense population, Central Asia came closer than any other part of the Russian empire to being a colony. The Russian presence was thinner, and the local population not incorporated into empire-wide social classifications. Not only was there was no Central Asian nobility, but the vast majority (99.8%) of the local population were defined solely as inorodtsy (alien, i.e., non-Russian, peoples). The region was ruled by a governor-general possessing wide-ranging powers and answerable directly to the tsar. The first governor-general, Konstantin Kaufman (in office 1867-1881), laid the foundations of Russian policies in the region. For Kaufman, Islam was irredeemably connected with fanaticism, which could be provoked by thoughtless policies. Such fanaticism could be lessened by ignoring Islam and depriving it of all state support, while the long-term goal of assimilating the region into the Russian empire was to be achieved through a policy of encouraging trade and enlightenment. Kaufman therefore did not allow the Orenburg Muslim Assembly to extend its jurisdiction into Turkestan. The policy of ignoring Islam completely was modified after Kaufman’s death, but the Russian presence was much more lightly felt in Central Asia than in other Muslim areas of the empire.
ISLAM UNDER RUSSIAN RULE
Islam is an internally diverse religious system in which many traditions and ways of belonging to the community of Muslims coexist. As Devin De-Weese has shown, Islam became a central aspect of the communal identities of Muslims in the Golden Horde. Conversion was remembered in sacralized narratives that defined conversion as the moment that the community was constituted. Shrines of saints served to Islamize the very territory on which Muslims lived. Until the articulation in the late nineteenth and early twentieth centuries of modern national identities among the various Muslim communities of the Russian empire, communal identities were a composite of ethnic, genealogical, and religious identities, inextricably intertwined.
The practice of Islam, its reproduction, and its transmission to future generations took place in largely autonomous local communities. Each community was centered around a mosque and (especially in Central Asia) a shrine. The servants of the mosques were selected by the community, and the funding provided by local notables or through endowed property (waqf). Each community also maintained a maktab, an elementary school in which children acquired basic knowledge of Islamic ritual and belief. Higher religious education took place in madrasas, both locally and in neighboring Muslim countries. Unlike the Christian clergy, Muslim scholars, the ulama, were a self-regulating group. Entry into the ranks of the ulama was contingent upon education and insertion into chains of discipleship. Islamic religious practice required neither the institutional framework nor the property of a church. This loose structure meant that the fortunes of Islam and its carriers were not directly tied to the vicissitudes of Muslim states.
The process of Islamization continued after the Russian conquest of the steppe and was at times even supported by the Russian state. The state settled Muslim peasants in the trans-Volga region in the eighteenth and nineteenth centuries, but the main agent of the Islamization of the steppe was the Tatar mercantile diaspora. As communities of Tatar merchants appeared throughout the steppe beginning in the late eighteenth century, Tobolsk, Orenburg, and Troitsk became major centers of Islamic learning. Tatar merchants began sending their sons to study in Central Asia, and Sufi linkages with Central Asia and the lands beyond were strengthened.
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VARIETIES OF REFORM
In the early nineteenth century, reform began to emerge as a major issue among Tatar ulama. The initial issues, as articulated by figures such as Abdunnasir al-Qursavi (1776-1812) and Qayyum Nasiri (1825-1902), related to the value of the tradition of interpretation of texts as it had been practiced in Central Asia and in the Tatar lands since Mongol times. Qursavi, Nasiri, and their followers questioned the authority of traditional Islamic theology and argued for creative reinterpretation through recourse to the original scriptural sources of Islam. This religious conception of reform was connected to developments in the wider Muslim world through networks of education and travel. By the turn of the twentieth century, Tatar scholars such as Musa Jarullah Bigi, Alimjan Barudi, and Rizaetdin Fakhretdin were prominent well beyond the boundaries of the Russian empire.
A different form of reform arose around the reform of Muslim education. Its initial constituency was the urban mercantile population of the Volga region and the Crimea, and its origins are connected with the tireless efforts of the Crimean Tatar noble Ismail Bey Gaspirali (1851-1914). Gaspirali had been educated at a military academy but became involved in education early on in his career. Muslims, he felt, lacked many skills important to full participation in the mainstream of imperial life. The fault lay with the maktab, which not only did not inculcate useful knowledge, such as arithmetic, geography, or Russian, but failed, moreover, in the task of equipping students with basic literacy or even a proper understanding of Islam itself. Gaspi-rali articulated a modernist critique of the maktab, emanating from a new understanding of the purposes of elementary education. The solution was a new method (usul-i jadid) of education, in which children were taught the Arabic alphabet using the phonetic method of instruction and the elementary school was to have a standardized curriculum encompassing composition, arithmetic, history, hygiene, and Russian. Gaspirali’s method found acceptance among the Muslim communities of the Crimea, the Volga, and Siberia, and eventually appeared in all parts of the Russian empire inhabited by Muslims. New-method schools quickly became the flagship of a multifaceted movement of cultural reform, which came to be called “Jadidism” after them.
Jadidism was an unabashedly modernist discourse of cultural reform directed at Muslim society itself. Its basic themes were enlightenment,
Sixteenth-century manuscript illustration showing Bahram Gur, legendary Sassanian king in Persian mythology, and the Russian princes in the Red Pavilion. © THE ART ARCHIVE/BODLEIAN LIBRARY OXFORD/THE BODLEIAN LIBRARY progress, and
the awakening of the nation, so that the latter could take its own place in the modern, civilized world. Given the lack of political sovereignty, however, it was up to society to lift itself up by its bootstraps through education and disciplined effort. Jadid rhetoric was usually sharply critical of the present state of Muslim society, which the Jadids contrasted unfavorably to a glorious past of their own society and the present of the civilized countries of Europe. The single most important term in the Jadid lexicon was taraqqi, progress. Progress and civilization were universal phenomena for the Jadids, accessible to all societies on the sole condition of disciplined effort and enlightenment. There was nothing in Islam that prevented Muslims from joining the modern world; indeed, the Jadids argued that only a modern per681
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son equipped with knowledge “according to the needs of the age” could be a good Muslim. In this, Jadidism differed sharply from other currents of reform among the ulama. The debate between the Jadids and their traditionalist opponents was the defining feature of the last decades of the Tsarist period.
In Central Asia, the distinct social and political context imparted Jadidism a distinct flavor. The ulama retained much greater influence in Central Asia, while the new mercantile class was weaker. Central Asian Jadids, therefore, tended to be more strongly rooted in Islamic education than their counterparts elsewhere. Nevertheless, they faced resolute opposition from within their own society, as well as from a Russian state always suspicious of unofficial initiatives.
THE “MUSLIM QUESTION” IN LATE IMPERIAL POLITICS
For the Jadids, the nation was an integral part of modernity, and they set out to define the parameters of their nation. The new identity was not foreordained, however, for the nation could be defined along any of several different axes of solidarity. For some, all Muslims of the Russian empire constituted a single national community. Gaspirali argued that the Muslims needed “unity in language, thought, and deeds,” and his newspaper sought to show this through example. In 1905 a number of Tatar and Azerbaijani activists organized an All-Russian conference for Muslim representatives to work out a common plan of action. The conference established the Ittifaq-i M?slimin (Union of Muslims) as a quasi-political organization. Delegates resolved to work for greater political, religious, and cultural rights for their constituency. During the elections to the Duma, the Ittifaq aligned itself with the Kadets. Two further conferences were held in 1905 and 1906, but Muslim political activity was curbed after the Stolypin coup of 1907, which reduced the representation of Muslims and denied the Ittifaq permission to register a political party.
