Jadidism

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Jadidism (also Djadidism or Jadidism ) originally referred to new teaching methods in Islamic schools ( medresen ). The term later became synonymous in the 19th century with a Muslim nationalist reform movement in the Russian Empire that borrowed from Western ideas of modernity. This movement was particularly important in the Crimea and in the governorates with a high Tatar population, namely Kazan , Orenburg and Ufa . It was an autochthonous, original Islamic reform movement.

Cover of the first edition of Oyina

etymology

The term comes from the Arabic al-uṣūl al-ǧadīda or Persian / törki uṣūl-i ǧadīd, which both mean new method . This was the name of the novel phonetic teaching method, later the term referred to the reform movement itself (p. 135, footnote 1), which offered a nationalist Tatar ideology based on Islam as an identity-creating feature.

development

In the Kazan Khanate , which emerged from the empire of the Golden Horde , a Turkic ruled over a largely sedentary Islamic population. After the khanate was broken up in 1552, the Russian side initially hardly intervened in the social and cultural structure of the population. Assimilation, partly through forced conversions, was only attempted with the beginning of the western orientation. The demography of the region also changed as a result of the subsidized immigration of Eastern Slavs (S 39ff). By the end of the 18th century, Muslims had become an economically and politically disadvantaged minority. Tatar literature was subject to strict censorship, and building permits for mosques were granted restrictively. In the 19th century, most congregations had donated elementary schools ( mektep ) that were funded by their members and taught a minimum of literacy skills using traditional methods of memorization under the direction of the local imam .

Beginning in the seventies of the 19th century. started a process of revision of intellectual positions within the regional Islamic discourse. In terms of content, this can generally be described as the sum of historicization, individualization, rationalism and a shift towards intellectual openness. The most important pioneers were the historian Schihabetdin Mardschäni (1818–1889), who ran his own madrasah , and Ismail Bej Gazprinsky (1851–1914), a Crimean Tatar who combined Islamic reform thinking with the social modernization of the Russian model. In his homeland he had enjoyed both a classical Muslim and a Russian-European upbringing. He also lived in Paris and Istanbul for a long time . In Ottoman Istanbul, he got to know a modern Islam that was open for the time . Gazprinsky first introduced an effective way of teaching writing based on the phonetic teaching method in his own elementary school. He wanted Russia's Muslim intelligentsia to open up to Western science, technology and philology and to combine them with a reformed Islam that had been cleansed of superstition and ritualism . At the same time, the cultural community of the Turkic peoples should be restored. The bilingual magazine Tärdžeman / Perevodčik (“The Translator”), in which the status of women was also raised, served to spread the idea of reform . After the revolution of 1905, some short-lived papers such as Taraqquiy in Tashkent and Khurshid by Uzbeken Munavvar Qori Abdurashidxon oʻgʻli appeared . In the latter, the basic program of the Mullah Mahmudhoʻja Behbudiy (1874-1919), who wanted to establish a Muslim Union ( Ittifaq ul-muslimi ), Hamza Hakimzoda Niyoziy from the Ferghana Valley , drew attention to himself with a more powerful choice of words. Akhmet Baitursynuly was particularly active among the Kazakhs from 1895, who then exerted great influence initially as a co-founder of the Kazakh national party Alasch and until the end of the 1920s as commissioner for Kazakh education.

In Bukhara, Jadidist ideas began to gain influence late through the polymath Akhmed Ma'zum Kalla (1827–97).

Jadidist groups remained only loosely organized after 1905; parties did not emerge until 1917 which in the following years wanted to force the creation of Islamic republics, sometimes by force.

Principles

Cartoon about the relationship between Jadidism ( Ismail Gasprinski with school book and magazine Terdschüman ) and traditionalist Islam (as Tatar and Azerbaijani clerics with Takfir - and Sharia -Bescheid). Title of the satirical Azerbaijani magazine "Molla Nasreddin" No. 17, Tbilisi 1908.

The Islamic traditionalism was criticized, which wanted to derive answers to every question of a social or cultural nature from the canon, which, if there were no historical analogies, led to backwardness and isolation. Jadidist reformers rely on individual judgment, also with regard to the relationship between belief and rational reason. While Islam was restricted to the cultural sphere, modernity and rationalism became the basic criteria of jadidism. This led to new concepts in the field of the interpretation of legal questions in the light of canonical texts ( idschtihad ). When applied to modernization, Gabdulla Bubi z. B. Prayer exercises ( nawaz ) as healthy gymnastics. After 1890 the first textbooks on Islamic law appeared, which contributed to standardization.

Jadidist social ethics emphasized social justice and equality within the Islamic community, to which the individual actively professes. The charity ( zakat ) prescribed by the Koran should no longer directly benefit the needy, but rather charitable organizations. At the same time an attempt was made to develop a “Muslim capitalist business ethic”. Knowledge, education and the mobilization of all members of society, including women, should help pave the way for technology and development. In hagiographic biographies of successful merchants, selfless scholars and benefactors, heroic figures of the new image of man were created and brought to the people. Jadidism, however, formulated its social ideas in Islamic diction.

The aim was to restore “power, wealth and dignity” to the Muslim nation by catching up on the Europeans' lead in civilization. Jadidism also had a great, ethnically defined, influence on Pan-Turkism , which sought the "unity of the peoples of Turan ". However, jadidism did not find undivided attention among the Muslims of Russia: the innovators were opposed to the traditionalists, the "Kadimchilar".

The outline of the definition of a “Muslim nation” as a group identity was characterized by ancestry of Turkic origin with membership of the corresponding language and cultural community, a return to the former statehood ( Golden Horde ) and membership in a denominational community, Islam.

Political Practice

In the free spaces that emerged immediately after the revolution of 1905 , Jadidism finally left its cultural restrictions and became a nationalist ideology of pan-Islamism (often also called Pan- Turkism ) for the bourgeois Tatar merchant class, who were its main bearers . They were often in close contact with like-minded people in the Ottoman Empire . The ideas of the Young Turks had a strong influence. Before 1917, due to the lack of an intellectual center and a precise program, hardly any organized structures emerged that went beyond smaller groups, which mostly clustered around the editors of relevant journals. Examples are the activities of Abdurresid Ibrahim , who also used the "Tatar Welfare Society" for his agitation, mostly from Istanbul.

After 1907, the Russian government began to protect conservative Islam, jadidist movements were suppressed and magazines were banned. Secret societies like Barakat in Bukhara were founded, which disguised itself as a trading house in order to be able to smuggle propaganda material. Students who were sent to Turkey were also supported. From 1910 onwards they were a little over 10. In the Russian governorates, comparatively long-lived Jadidist magazines could appear after 1911, such as in Samarkand Ayina and Samarqand , in Tashkent Sadar-i-Turkistan . In Orenburg, 1913-18, Qzaq appeared, in which pan-Asian ideas were often disseminated.

From 1917

Nationalist parties of their own only formed after the February revolution in 1917 , for example the Shuro-i-slam in Turkestan . In most cases, the Jadidists sided with the “whites” after the October Revolution . They also became active in the uprising of the Provisional Government of the Autonomous Turkestan in Kokand from November 1917 to February 1918. In the next few years an estimated 23% of the population in the region was killed by war, fueled by British interventions directed by FE Bailey , and famine .

In 1920 supporters of Jadidism proclaimed the short-lived Democratic Republic of Azerbaijan . There, Jadidism was spread under the slogan of "Turkization, Islamization and Europeanization".

The Jadidist movement “Young Bukharers” (Russian: Mladobucharzy ) was founded in 1916 in the khanate there and aimed to overthrow the emir and achieve democratization. The movement split up in 1918. In Tashkent , the Central Office of Young Bukhars was organized under the direction of Fajzullah Khodscha . Together with the Communist Party of Bukhara (KPBu) they form a united front, recognizing the program of the KP, which was decided at a congress in Baku in September 1920. After the emir was driven out and the Bukhara People's Republic was founded , the left wing of the Jadidist group officially united with the CPBu in September 1920. Fajzullah Chodscha and Abdurauf Fitrat , among others , became members of the new government. A large part of the right wing supported the counter-revolutionary Basmachi -Revolte.

After the emergence of the Soviet Union, a nationalist-religious ideology could not assert itself alongside the prevailing communist-totalitarian worldview. With the beginning of the collapse of the Soviet Union joined again Tatar students and teachers of the University of Kazan to center Tatar together, the known is open again to the principles of Jadidism.

evaluation

In Soviet historiography, jadidism was interpreted pejoratively as religious reformism until around 1960. Afterwards it was regarded as an expression of a worldwide enlightenment movement ( proswetitelskoje dwischenije ) and neglected the religious component. A reinterpretation began with the work of Jachja G. Abdullin and Abrar Gibadullovich Karimullin (1925–2000; Әбрар Гыйбадулла улы Кәримуллин) Western studies in the context of research on imperialism assessed the movement as part of supranational movements ("panislamionalism"), partly also as part of supra-regional movements Elites. (S 15-7, 31)

See also

Literature and Sources

Most of the literature on the subject has appeared in Russian, as appropriate.

  • A. Kanlidere: Reform within Islam. The Tajid an Jadid Movement among the Kazan Tartars (1809-1917). Istanbul 1997.
  • Christian Noack: Muslim Nationalism in the Russian Empire… (1861–1917). Stuttgart 2000, ISBN 3-515-07690-5 (see dissertation Cologne 1999)
  • Adeeb Khalid : The Politics of Muslim Cultural Reform: Jadidism in Central Asia . (= Comparative studies on Muslim societies. 27). Univ. of California Press, Berkeley, Calif. inter alia 1998.
  • Adeeb Khalid: Nationalizing the Revolution in Central Asia: The transformation of Jadididism 1917-20. In: A State of Nations. Oxford 2001, ISBN 0-19-514423-6 , pp. 145-62.
  • Charles Kurzman : Modernist Islam, 1840-1940: A Sourcebook. Oxford 2002, ISBN 0-19-515468-1 .
  • Erhard Stölting : A world power is breaking up. Nationalities and Religions in the USSR. Frankfurt 1990.

Individual evidence

  1. ↑ a b c Christian Noack: Muslim Nationalism in the Russian Empire… (1861-1917). Stuttgart 2000, ISBN 3-515-07690-5 .
  2. ↑ a b Erhard Stölting: A world power is breaking up. Nationalities and Religions in the USSR. P. 148.
  3. ^ Register 1883-1915 in: Yildiz. No. 4, 1989, pp. 130-144.
  4. ↑ A. Bennigsen, Ch. Quelqueja: Les mouvements nationaux chez les musulmans de Rusie avant 1920. Paris 1964, pp. 37-42.
  5. ↑ No. 6, October 11, 1906.
  6. ↑ on the stage work cf. Edward Allworth: The Beginnings of the Modern Turkestanian Theater. In: Slavic Review. Vol. 23, No. 4, Dec 1964, pp. 676-687.
  7. ^ A b Edward Allworth: Central Asia: 130 years of Russian Dominance…. 3. Edition. Durham 1994, ISBN 0-8223-1554-8 , chap. 6, pp. 172 f., 184 ff.
  8. ↑ data uncertain cf. General Government of Turkestan # School problems
  9. ^ Noack, p. 160, v. Quoting Mende
  10. ↑ Allworth (1994), p. 200.
  11. ↑ Great Soviet Encyclopaedia. Vol 8, New York 1977-, p. 539.
  12. ^ Adeeb Khalid: Nationalizing the Revolution in Central Asia: The transformation of Jadididism 1917-20. In: A State of Nations. Oxford 2001, ISBN 0-19-514423-6 , p. 148.
  13. ↑ Carter Vaughn Findley: The Turks in World History. Pp. 147, 157.
  14. ↑ analogous to that of the Muslims of the Turkistani ASSR; Allworth (1994), pp. 248f.
  15. ↑ Great Soviet Encyclopaedia. Vol 16: Mladobukhartsy. New York 1977-
  16. ↑ Life and Work ( Memento of March 21, 2009 in the Internet Archive ) (English)