Conflict and Context: Jadidism, Pan-Islamism, and the Muslims of Akmolinsk at the Beginning of the 20th Century

Abstract This article analyzes a conflict between the imam of Akmolinsk’s Second Congregational Mosque Hujjat Mahmudov and the Tatar merchant Nur-Muhammad Zabirov. The conflict took place in 1912–1913, and attracted the attention of the public at large, editorial boards of Muslim newspapers, and the Russian colonial administration. The depictions of the conflict were contradictory and depended on who was telling the story: the immediate participants, residents of Akmolinsk, or external observers. When the imam accused the Tatar merchant of ignorance and a grossly over-extravagant lifestyle, the merchant’s defenders immediately accused the imam of spreading forbidden innovations and selling banned literature, i.e., the works by the Kazakh writer Mir-Zhaqïp Dulatov and the editor of the newspaper Waqït , Fatih Karimi. These works were regarded by imperial officials as politically dangerous on account of containing false information about the Romanov Dynasty, as well as Pan-Turkic and Pan-Islamic ideas. At first glance, the Akmolinsk story appears to illustrate how Muslims themselves made use of the imperial discourse about the threat of jadidism and Pan-Islamism to eliminate their enemies; but it also exhibits a series of distinct peculiarities. My aim is to show that it is not so much the conflict as such that is important, but rather the context in which it arose. A careful study of this context allows us to understand the principles by which the local society functioned. Focusing on specific representations of the conflict (newspaper accounts, the point of view of imperial bureaucrats, the petitions of the immediate participants), we ignore the epistemic value of other sources – for example, the opinions of local Muslims who do not necessarily describe what happened through the prism of fundamental contradictions and imply, among other things, the confrontation between so-called reformers and traditionalists. The Muslims of Akmolinsk, like those of other regions of the Russian Empire, were aware of the nature of external threats and challenges; however, they could also perceive them based on their own rationality as expressed in their prevailing cultural and everyday life. In some cases, that rationality was draped in pragmatism; in others, it stemmed from an attempt to protect cultural self-sufficiency – that is, a specific world of ideas and values; in yet others, it was justified by the need to carry out those small reforms and changes that could fit organically into the customary course of things.