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Edward J. Lazzerini Ğadidism at the turn of the twentieth century : A view from

Edward J. Lazzerini Ğadidism at the turn of the twentieth century : A view from within In: Cahiers du monde russe et soviétique. Vol. 16 N°2. pp. 245-277. Citer ce document / Cite this document : Lazzerini Edward J. Ğadidism at the turn of the twentieth century : A view from within. In: Cahiers du monde russe et soviétique. Vol. 16 N°2. pp. 245-277. doi : 10.3406/cmr.1975.1239 http://www.persee.fr/web/revues/home/prescript/article/cmr_0008-0160_1975_num_16_2_1239 Résumé Edward J. Lazzerini, Le ğadidisme à l'aube du XXe siècle : une vue de l'intérieur. Ismail Bey Gasprinskii, un des chefs du mouvement de réforme et de rénovation du mode de vie islamique des musulmans de Russie (ğadidism) écrivit en 1901 un essai proposant de faire le bilan du vaste développement culturel que l' Islam russe a connu entre 1880 et le tournant du XXe siècle. Cet essai — dont la traduction a été donnée ci-dessus — retrace les progrès accomplis, vus de l'intérieur, et fournit à l'historien une source concise et appropriée pour comprendre ce que Gasprinskii, et en général les autres ğadidists considéraient comme les faiblesses subsistantes du mode de vie islamique, faiblesses auxquelles il fallait porter remède. Enumeration des œuvres qui, aux yeux des ğadidists, constituaient un ensemble de connaissances à diffuser auprès du peuple musulman pour l'aider à accomplir de nouveaux progrès, la bibliographie jointe à cet essai par Gasprinskii est d'une importance capitale en elle-même. Des notes et des commentaires abondants augmentent tant la valeur de l'essai que celle de la bibliographie. Abstract Edward J. Lazzerini, Ğadidism at the turn of the twentieth century: a view from within. Ismail Bey Gasprinskii, one of the leaders of the movement for the reform and renovation of the Islamic way of life among Russian Muslims (ğadidism) , wrote an informative essay in 1901 that sought to survey the broad cultural advancement that had taken place in Russian Islam between 1880 and the turn of the twentieth century. The essay, translated here, provides an insider's view of the progress made and offers the historian a convenient and concise source for an understanding of what Gasprinskii, and by extension, other ğadidists understood to be the weaknesses in the Muslim way of life that required remedy. The bibliography that Gasprinskii appended to his essay is of paramount importance in its own right as a listing of those works which, from the ğadidist viewpoint, constituted a body of knowledge which should be imparted to the Muslim people as an aid to achieving further progress. Extensive notes and commentaries serve to increase the value of both the essay and the bibliography. DOCUMENT et BIBLIOGRAPHIE Problèmes de nationalités en Russie et en URSS EDWARD J. LAZZERINI* GADIDISM1 AT THE TURN OF THE TWENTIETH CENTURY: A VIEW FROM WITHIN The following pages contain a translation of one of Ismail Bey Gasprinskii's most significant essays, Mebadi-yi temeddun-i Islamiyan-i Rus (First steps toward civilizing the Russian Muslims), published in igoi.2 The reasons for * The author would like to take this opportunity to thank Mme Dilek Desaive of Paris for her unselfish assistance during the early stages of translation when she perused my first drafts and offered corrections and suggestions. My thanks go also to Professors Walter Andrews and Robert J. Burch, both of the University of Washington: to the first for his advise concerning the final draft of the translation, and to the latter for his reading of the entire manuscript on more than one occasion and for his judicious criticisms. To the American Council of Learned Societies and the Social Science Research Council, joint sponsors of the Foreign Area Fellow ship Program, I owe a debt of gratitude for providing me with the funds for one and one-half years of research both abroad and in the United States. This article is one product of that research. 1. Throughout this article I have generally retained the word gadid, and its derivatives gadidism and gadidist, rather than rendering them into English. The word has entered the Turkic languages from Arabic and bears the meaning "new" (as in usûl-i gadid /"the new method"). But in the context of the Muslim revival in nineteenth and early twentieth-century Russia it came to connote the movement for reform and progress spearheaded by Ismail Bey Gasprinskii, and anything or anyone connected with it. Gasprinskii himself employed the word in this sense; to render the simple idea of "new" or "recent" he usually used the Turkic word yeni. For a succinct treatment of gadidism, see B. Spuler, "Djadid", Encyclopedia of Islam (New series), (London, 1965), II: 366. A much needed full-scale study of the gadidist phenomenon, however, awaits an ambitious scholar. 2. References to this work are rare both in contemporary sources and more recent studies. The Hungarian orientalist, Arminius Vambéry, drew attention to the essay and provided translations of certain portions of it in at least two of his own works, principally the latter: Western culture in Eastern lands. A comparison of the methods adopted by England and Russia in the Middle East (London, 1906): 272, 361-362; and "Die Kulturbestrebungen der Tataren", Deutsche Rundschau, CXXXII (July-Sept., 1907): 74-76. One of the few "modern" references to this essay by Gasprinskii is in Gerhard von Mende's superb study Der nationale Kampf der Russlandtûrken (Berlin, 1936): 61-62. Von Mende, however, cites Vambéry 8 Cahiers du Monde russe et soviétique, XVI (2), avril-juin 1975, pp. 246 EDWARD J. LAZZERINI undertaking such a translation are several. First, the essay was written by the man most often acknowledged as the leader and guiding force behind the initial concerted drive to improve the lot of Russian Muslims. In this respect, it amounts to an insider's view of what had been accomplished by the Islamic community between 1880 and 1901 in terms of broad cultural advancement. Secondly, the work provides a convenient and concise source for an understanding of what Gasprinskii and, by extension, later gadidists believed to be the weaknesses in the Muslim way of life that required remedy, and it reveals the steps taken to overcome those weaknesses. Thirdly, the bibliography that Gasprinskii has appended to his essay is of paramount importance in its own right. It is not simply a compilation of Muslim works published in Russia, but a partial listing of gadid books, essays, and treatises. For Gasprinskii, writing and publishing were fundamentally tools with which to propagandize ideas, and these works constituted a body of knowledge which he obviously felt should be imparted to the Muslim people as an aid to achieving progress. The availability of this list will provide scholars with one more source for defining the scope of Gasprinskii's activities and the gadidist movement. A movement for the reform and renovation of the Islamic way of life emerged among Russia's Muslim subjects beginning with the third quarter of the nineteenth century. This phenomenon was initiated by an extremely small section of the Muslim intelligentsia which had gained an acquaintance with "Western" life, made the almost inevitable comparison between the general progress and power of Western "Christian" nations and the decadent condition of Muslim life in Russia and elsewhere, and concluded that at least some borrowing from, and accommodation with, Western ideas and practices were necessary for the very survival of Dar-ul-Islam (the realm of Islam).3 In Russia the Muslim voices first raised in the early and mid-nineteenth century in favor of change were isolated ones. Their demands were generally limited to proposals which sought to break the grip of obscurantism on Islamic theology and introduce secular subjects into the rigidly scholastic curriculum of the Muslim schools. Such men as 'Abdulnasir al-Kursavi,4 Šihabeddin al-Margani,6 and Huseyn Feizkhanov8 were all prominent during the early struggle for enlighten- as his source. Vambéry states in the first of the above works that Mebadi-yi temeddun-i Islamiyan-i Rus appeared in both Russian and Turkic. However, the only two copies which I have been able to turn up (one in the British Museum in London, and the other in the Bibliothèque Nationale in Paris), have been in Turkic alone. I have worked from the copy found in the Bibliothèque Nationale. 3. The intellectual trauma resulting from confrontation with the West was hardly peculiar to Russian Muslims. Many of their co-religionists in the Ottoman Empire (including Egypt), and in India had already begun to experience it some years before, and Muslims in Persia, Afghanistan, and elsewhere would shortly go through it as well. The significance of this phenomenon for the modern history of Islam has not escaped recent scholarship, and the result has been a growing body of literature dealing with the issue in both general and specific terms. Of this literature, the following are of particular value: R. N. Frye, éd., Islam and the West (The Hague, 1956); G. E. von Griinebaum, Modern Islam: the search for cultural identity (Los Angeles, 1962); B. Lewis, The Middle East and the West (Bloomington, 1964); W. С Smith, Islam in modern history (Princeton, 1957); B. Lewis, The emergence of modern Turkey (London, 1961); N. Berkes, The develop ment of secularism in Turkey (Montreal, 1964); uploads/Geographie/ lazzerini-e-jadidism-in-turn-of-the-twentieth-century.pdf