Languages of Islam and Christianity in Post-Soviet Russia

Sibgatullina, Gulnaz

doi:10.1163/9789004426450

Cited by 7 publications

(2 citation statements)

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“…Apart from these considerations, the available narratives and interviews significantly vary in length, genre, thematic focus and the level of biographical detail, such as mentioning the precise age of conversion, professional status of individuals, etc. Nonetheless, despite these drawbacks, there have been a number of fruitful attempts to utilize online accounts (Kończak, 2019;Nieuwkerk, 2006;Sibgatullina, 2020;Shestopalets, 2021). While face-to-face interviews remain a standard method of data collection in conversion studies, the use of online materials still allows gathering a larger source base containing cases from different regions of a country.…”

Section: Sample and General Demographics Of Russian Convertsmentioning

confidence: 99%

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Between faith and ethnicity: motifs of conversion and attitudes to ethnic Muslims in the discourses of Russian converts to Islam

Shestopalets

2021

Cont Islam

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This article offers an analysis of conversion to Islam in Russia through the lens of the problem of contemporary relations between converts and the country's indigenous Muslim communities. Following the theoretical schemas of Lofland and Skonovd, Wolhrab-Sahr and Allievi, the article traces the key reasons for choosing Islam among the Russian population, the role of ethnic Muslims in this process as well as the general portrayals of the latter in online conversion narratives. In this regard, the study aims to contribute to the discussion about the prevalence of latent "Muslim Islamophobia" among Russian converts and their claims to cultural and religious superiority over Russia's born Muslims as well as labour migrants from Central Asia. In particular, this article demonstrates that various forms of interaction between Russians and ethnic Muslims, involving the formation of close interpersonal bonds and deep fascination with ethnic Muslims' personal values, religiosity and cultural traditions, may be viewed as the predominant factor that drives conversion to Islam in Russia. I also argue that while some converts in the sample do suggest the existence of some specific forms of Islam linked to the Russian cultural ethos, others strongly reject this position, downplay their ethnic identity or advocate the supra-national universality of Islam.

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Section: Sample and General Demographics Of Russian Convertsmentioning

confidence: 99%

“…Vadim Sidorov himself stated in his narratives that Geidar Dzhemal', a well-known political thinker, played a profound role in drawing his attention to Islam as a viable religious choice(Sidorov, 2016).…”

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confidence: 99%