Michael Kemper

Kemper's discussion of the Crimean Tatar educational reformer Ismail Gasprinskii's 1881 brochure "The Russian Muslimhood" (Russkoe musul'manstvo), followed by Kemper's German translation of the Russian-language booklet. Focus on Gasprinskii's effort to emphasize the links between the Muslims of Russia and the Russians (a "community of fate"); taking the anniversary Kulikovo Battle as the opportunity to remind the Russian government that Russia obtained a lot from the Tatars/Muslims, and that Russia should now pay back its debt by enlightening the Muslims of the Empire; calling upon Russia's Muslims to obtain secular education; preparing the ground for the establishment of reformed schooling in the Tatar language, and of Muslim journalism in Russia. A founding text of Jadidism (Muslim cultural reformism), in some respects presaging Eurasianist thought.

Wie muss man den gegenwärtigen Streit zwischen den Orthodoxen Kirchen in der Ukraine bewerten, und was kommt dabei heraus? Seit der Ökumenische Patriarch Bartholomäus von Konstantinopel Anfang September angekündigt hat, dass er nach Wegen sucht, wie er der Orthodoxen Kirche der Ukraine Autokephalie (Selbständigkeit) verleihen kann, 2 beobachten wir eine Eskalierung des Konflikts zwischen der Russisch-Orthodoxen Kirche (ROK) und ihrem ukrainischen Ableger (UOK-MP) einerseits und der Ukrainisch-Orthodoxen Kirche des Kiever Patriarchats (UOK-KP) und der Ukrainischen Autokephalen Orthodoxen Kirche (UAOK) andererseits. 3 Der Konflikt zieht weite Kreise, und es besteht die Möglichkeit, dass es zu einer grundlegenden Rekonfiguration der Kirchensituation in der Ukraine kommt. Der vorliegende Beitrag basiert vor allem auf der kirchenneutralen Berichterstattung in der russischen Nezavisimaja Gazeta sowie der ukrainisch-und russischsprachigen Religija v Ukraïni, welche über alle grossen ukrainischen Konfessionen berichtet. So gut es ging wurden deren Beiträge mit den Informationen und Erklärungen der im Streit involvierten Patriarchate korreliert; die dem Ökumenischen Patriarchat zuzurechnende griechische Plattform Orthodoxia bietet zentrale Beiträge auch in russischer und englischer Übersetzung. Meine Situationsanalyse weist auf die beträchtlichen Risiken hin, die mit der gegenwärtigen Entwicklung des Kirchenstreits verbunden sind.

Page 1. MICHAEL KEMPER ENTRE BOUKHARA ET LA MOYENNE-VOLGA : CABD AN-NAS?R AL-Q?RS?W? (1776-1812) EN CONFLIT AVEC LES OUL?MAS TRADITIONALISTES Pour l'histoire intellectuelle des Tatars ? l'?poque moderne, Boukhara a jou? ...

... the Soviet Muftis, especially the aforementioned Babakhanov-dynasty of Uzbek Muftis, were certainly influenced by the rise of Sal-afism and ... itself, after two wars again a republic of the Russian Federation, the former war-lord and current president, Ramzan Kadyrov, supports ...

Study about how Islamic writers in Russia can switch between two variants of the Russian Islamic sociolect, namely 'Arabism' (a form of Russian with lots of Arabic loanwords) and 'Russicism' (as a variant in which all Islamic terms are rendered by Russian equivalents that stem from the Church Slavonic language. What does the choice of one or the other variant imply, in terms of semantics? How are linguistic strategies linked to positions in Islamic theology, law or politics? And how and why do authors switch between the two variants? Finally, what is the relation between the Russian Islamic sociolect and the 'native Muslim' languages, like Tatar and Avar?

This article analyzes the interplay of Jadidism and " Qadimism " in the North Caucasus region of Daghestan, through the twentieth century, with a focus on educational methods for teaching Arabic and Islam. In the multi-ethnic context of Daghestan the issue of pedagogy was important not only for teaching the vernaculars but also for the transmission of Arabic, which retained its importance as a lingua franca of Daghestani scholars and intellectuals well into the Soviet period. We argue that all through the Soviet era, " Qadimism " (as the traditional teaching system) continued to be practiced in Daghestan alongside Jadid approaches, and both are still employed in the new Islamic schools that emerged in the early 1990s. Innovative aspects of this paper are: (1) it brings Daghestan into the debate about Jadidism, which has so far centered on the Volga-Urals and Central Asia; (2) it examines Jadidism in constant interaction with its competitor " Qadimism " , not as its antipode; and (3) it uses a longitudinal approach that covers the whole of the twentieth century, all historical breaks notwithstanding. Finally, this paper explores new methodologies by using the personal educational experience of one of its co-authors, who went through the mixed " Qadim " /Jadid/ Soviet system in the 1980s and early 1990s. Our observations challenge the widespread assumption that Jadidism was overall an undoubted success story, and that " Qadimism " as a method was, after the establishment of Soviet power and even more so after its dissolution, bound to disappear.