How to win tatar wars in cossacks european wars
Covering Design: Exploring Typography and Graphic Design through Soviet Turkic Publications of the 1920s and 30s.“Seeing like a Sufi” in the Southern Urals.The Madrasa and its Economic Worlds: Towards a Broader History of Education.Empire Made Me: Pervukhin and His Exploits in the Kazakh Steppe.A Bukharan Dignitary of Russian Origin: The Curious Case of Khan Quli Bek, né Urakov.Riding the Tiger: Hasan Ponomarev and the Edge of the Empire.Thinking with Carlo Levi: Of Malaria and Magic.Archival Tensions: Reminiscences of a Research Trip to Karakalpakstan.Dancing Boys and Gay Escapades in Fin-de-siècle Tashkent: A Sketch from a Queer History of Central Asia.Tinkering with Ethnicity and the First Census in the Fergana Valley, 1889-1890.History of conversion to Islam in Russia: An account still to be written?.Ghost Mosque: Discovering a Sacred Space in North-Eastern Kazakhstan.Dagestan 1991: The Madrasa and the Wahhabis.A Son of the American West Meets an Uzbek Novel.Dagestan 1984: How I Learnt Arabic under Late Socialism (Part 1).Back to Stalinism and its Tropes? Islam and Europe in Zuleikha Opens Her Eyes.“Qazaq is the Purest of Turkic languages!” Tatar Periodicals and the Qazaq Language in Turn-of-the-Century Russia.Green is the Color of Islam: A Glimpse from the Uzbek Archives (1960s).Through Khiva to Golden Samarkand, or Ella Enchanted.The Mansurov Affair: Of Pan-Islamism in the Russian Empire.The argument put forward is that, aside from Muscovy, unfreedom is a more meaningful concept than slavery in the region discussed in this study. The chapter discusses issues of categorization (ethnic, religious, geographic, occupational) and broader nomenclature (slavery versus captivity spectra versus continua of unfreedom). At present there is not enough information to make any firm conclusions as to the number of captives taken, other than that it was not insignificant but on a much smaller scale than those captured in the Tatar and Nogay slaving raids. While the Don Cossacks were known to sell captives into slavery in Muscovy, less is known about the Ukrainian Cossacks, though they had a practice of donating captives to personages of high standing in Poland – Lithuania as “knightly gifts”.
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Muslim Tatars, Nogays, and Turks from the southern frontier, the unfree demographic of main interest here, were found in all three lands as de jure slaves, imprisoned de facto slaves, nearly free settlers, and persons whose degree of unfreedom was somewhere between these states. In the early modern period a variety of forms of unfreedom were attested in Muscovy, the Kingdom of Poland, and the Grand Duchy of Lithuania. The fate of captives who did not return to their native lands varied it included concubinage/marriage, slave labour, and assimilation as free persons. Gain from ransom, both at or near the site of raids and in cossack home territories, was a clear motivating factor. Ottoman sources along with records from the above-mentioned states leave no doubt that Muslim and non-Muslim captives were a significant component of the hauls of cossack raids. Although captive-taking by the Ukrainian and Don Cossacks in the Crimean Khanate and Ottoman Empire has long been evident in well-known sources stemming from Poland – Lithuania and Muscovy, for the most part this activity has been ignored or considered negligible by many historians, especially when compared with the Tatar – Ottoman slaving enterprise.