Determinants of educational outcomes: Analysis of the Republic of Tatarstan

This paper studies the determinants of educational outcomes in the Republic of Tatarstan, Russia. Using principle component analysis, least squares with robust standard errors, and probit models, I found that family resources, including socioeconomic status, cultural and social capital, show a statistically significant effect on educational achievements and plans about educational trajectories. However, little of the variation in the dependent variables can be explained by variation in family resources. In Tatarstan, as in developed countries, family resources have a low influence on educational outcomes. Moreover, school quality, gender, nationality, peers, health, plans about future work, and other physical and psychological factors play important roles in influencing educational outcomes. Girls obtain better results than boys, and Tatar speakers show higher educational achievements than Russian speakers.     

Mir-Said Sultan-Galiev and the idea of Muslim Marxism: empire,Third World(s) and praxis

Abstract

This paper revisits the idea of Muslim Marxism, as espoused through the life and work of the Tatar Muslim and Bolshevik intellectual and revolutionary Mir-Said Sultan-Galiev (1892–1940). I argue that Sultan-Galiev’s oeuvre – a unique synthesis of Marxist, Muslim modernist, anti-colonial and Third World praxis – represents a path-breaking take on Muslim selfhood and practices of belonging.     

Ijtihad into philosophy: Islam as cultural heritage in post-Stalinist Daghestan

Starting in 1960, authors of various Daghestani nationalities initiated a re-evaluation of the role of Islam in the history of Daghestan. An important historical personality to draw upon was Muhammad al-Quduqi, a Daghestani Islamic legal scholar of the late seventeenth and early eighteenth centuries. Quduqi was known for his sympathies towards ijtihad (Islamic legal reasoning by analogy) and for his call to replace customary law by Islamic law. This article studies how Quduqi was brought back into Soviet discourse in 1960, and how his advocacy for ijtihad was subsequently interpreted in Marxist terms as a quest for philosophy, rationalism and progress, with secularizing terms drawn from the discourse of Daghestani Jadids of the 1920s and 1930s. A comparison is then made with Soviet Tatarstan, where Marxist historians constructed a similar autochthonous trajectory of Tatar-Islamic progress and enlightenment. In both cases, Islamic concepts were taken out of context and used for the construction of a secularized national Muslim cultural heritage (miras) that would prepare the ground for socialism – with the difference that in Daghestan, this Muslim Mirasism was multi-ethnic in character.