2016. №1

CLIMATE CHANGE IN CENTRAL EURASIA
AND THE GOLDEN HORDE

Uli Schamiloglu
University of Wisconsin-Madison,
41220 Linden Drive, Madison, WI 53706, USA
E-mail: uschamil@wisc.edu

This essay offers an original interpretation of the climate history of the Golden Horde. Following an overview of the ecological zones of the territory of the Golden Horde, it contextualizes the climate of the 13^th–14^th centuries against the larger picture of the 9^th–19^th centuries, since the period of the Golden Horde coincides with the transition from the “Medieval Warm Period” to the beginning of the “Little Ice Age”. The essay offers an overview of the kind of data available for a discussion of climate change and how they provide indirect evidence. It then turns to an examination of the data for temperature, precipitation, dendro­chronology and climate change. It argues that while vegetation zones did not change, there was apparently an end to the warm and wet period in the southern zones of the Golden Horde in the 1280s, the beginning of the transition to the Little Ice Age, which could have affected agriculture in the Golden Horde, possibly resulting in grain production shifting to the north.

Keywords: climate change, precipation, temperature, dendrochronology, Medieval Warm Period, Little Ice Age.

Received  December 27, 2015

About the author: Uli Schamiloglu – Ph.D. (History), Professor, University of Wisconsin-Madison, Deparment of Languages and Cultures of Asia (1220 Linden Drive, Madison, WI 53706, USA).

For citation: Schamiloglu U. Climate Change in Central Eurasia and the Golden Horde.
Golden Horde Review, 2016, no. 1, pp. 6–25.

 THE MONGOL EMPIRE AND THE TATARS
IN THE RAGUSAN CHRONICLE OF GIACOMO LUCCARI

Aleksandar Uzelac

The Institute of History Belgrade,
36/II Kneza Mihaila Str., Belgrade 11000, Serbia
E-mail: aleksandar.uzelac@iib.ac.rs

Nobleman Giacomo di Pietro Luccari, or Jakov Lukarević (1551–1615), was one of the several notable historians of the Republic of Ragusa (Dubrovnik) who lived and worked at the turn of the sixteenth and the seventeenth century. In 1605 in Venice, he published his book Copioso ristretto degli Annali di Ragusa. Luccari attempted to provide an overview of the history of his home city, as well as the states and peoples that influenced the history of Ragusa. One of the most interesting excurses in his work is related to the Mongol Еmpire, chiefly based on the works of Marco Polo and Hayton of Corycus, but also other less known source materials. Luccari also wrote short sketches about the Golden Horde and the Tatar presence in the Lower Danube region. In general, his book is unreliable source, full of factual mistakes, but it deserves attention of the researchers due to one particular reason. Namely, Luccari was the first South Slavic historian who dealt with the Tatars and their important place in the world history. Despite the considerable degree of popularity it enjoyed at the time of its appearance, Copioso ristretto is neither critically published, nor translated in any modern language so far. Therefore, in this paper, annotated Russian translation of the passages from the work of Luccari with respect to the Mongol Empire and the Tatars of the Golden Horde is presented to the wider circle of scholarly audience, accompanied by a short introductory study about the Ragusan historian and his work.

Keywords: Giacomo Luccari, Tatars, Mongol Empire, Marco Polo, Hayton of Corycus, Mongol invasion of Europe, historiography of Ragusa.

Received  October 13, 2015

About the author: Aleksandar Uzelac – Ph.D. (History), Research Associate, The Institute of History Belgrade (36/II Kneza Mihaila Str., Belgrade 11000, Serbia).

For citation: Uzelac A. The Mongol Empire and the Tatars in the Ragusan Chronicle of Giacomo Luccari. Golden Horde Review, 2016, no. 1, pp. 26–38.

THE VENETIAN SOURCES FOR THE HISTORY
OF THE GOLDEN HORDE: NEW RESEARCH PERSPECTIVES

Marie Favereau Doumenjou¹^, ²

¹ Oxford University, Faculty of History,
George Str., Oxford OX1 2RL, United Kingdom
² La Sorbonne – Paris IV, 1 Victor Cousin Str., Paris 75005, France
E-mail: marie.favereau@history.ox.ac.uk

Venetians and Genoese were key actors of the Golden Horde world. We have to decipher their market strategies to understand what was at stake in their relations with the Jochid elites. If they played a crucial role in the diplomatic interplay, they were also the protected subjects of the khan. They dominated the Latin and Frankish communities, thanks to the contracts and treaties (yarliks) they concluded with the khans, in which their statuses and businesses were legally framed. On the basis of these agreements, preserved today in the archives of Venice, we should reconsider a number of clichés, especially regarding the so-called consumerist and passive attitude of the Jochid elites. Not only have they created the most favourable conditions for the merchants to circulate and establish trading posts within the Golden Horde, but they have also taken an active part in the exchanges, involving their finances and their own traders. The main purpose of this article is to show that the Jochid elites were as much involved in the commercial exchanges as were the Genoese and the Venetians.

Keywords: Venice, yarlik, trade, Crimea, Solkhat, Tana, Caffa, taxes.

Received  July 9, 2015

About the author: Marie Favereau Doumenjou – Ph.D. (History), Research Associate, Faculty of History, Oxford University (George Str., Oxford OX1 2RL, United Kingdom); La Sorbonne – Paris IV (1 Victor Cousin Str., Paris 75005, France).

For citation: Favereau Doumenjou M. The Venetian Sources for the History of the Golden Horde: New Research Perspectives. Golden Horde Review, 2016, no. 1, pp. 39–54.

THE CRIMEA AND RUM IN THE 13^TH–14^TH CENTURIES:
THE ANATOLIAN DIASPORA AND URBAN CULTURE OF SOLKHAT

Mark Kramarovsky

State Hermitage Museum, Oriental Department,
34 Dvortsovaya Naberezhnaya, St. Petersburg 190000, Russian Federation
E-mail: solkhat@hermitage.ru

It was within the period between the second half of the thirteenth century and the early fourteenth century that the Northern Black Sea region started to get islamized. Solkhat, the administrative centre of the Golden Horde in the Crimea, played a crucial part in this process. The current paper is concerned with two closely related issues: the Anatolian diaspora and the development of the “Asia Minor” vector in the culture of Solkhat. According to some historical sources, the Seljuk expansion into the Crimea started as early as in the 1220s, when Hussam al-Din Chopan seized Sudak. The Seljuks built a garrison Mosque there and established the Sharia lows for a certain period of time. These actions, however, didn’t have a far-reaching effect. There is no evidence of the population being forced into Islam. When Hussam al-Din moved over to Rum, he left a garrison in Sudak to control the sea ports.

The archeological findings in the Byzantine settlement of Khersones reveal a more diverse pattern of relationships with Islamic Anatolia. The findings include a substantial group of the Seljuk ceramics of the thirteenth century, coins and some other artifacts. I believe it is not unlikely that there was a small Islamic community in the Northern part of the city. It could have been destroyed during the period of the Seljuk expansion in the first third of the thirteenth century.

The Turkic people of Anatolia started to penetrate the Eastern Crimea in great numbers in 1265. This process was influenced by the diaspora made up of the supporters of the ex-sultan of Rum, ‘Izz ad-Din Kaykaus (1246–1257). ‘Izz ad-Din’s Horde arrived in Crimea via Dobrudja in 1265, following their patron. This fact is mentioned in a historical compilation made by a Turkish author Yiaziyi-oglu Ali under sultan Murad (1421–1451), probably, in 1424. According to this compilation, which, in its turn, is based on the information provided by Ibn Bibi (the thirteenth century), the horsemen warriors arrived in the Crimea with their families. The new-comers settled outside the city, but Solkhat and Sut(d)ak were given to ‘Izz ad-Din, khan Börke’s son-in-law, as the ikta.

Another finding from Belogorsk area (the Crimea) is a hanging lead seal bearing the titles of the three rulers of Rum between 1249 and 1237, ‘Izz ad-Din Kaykaus II, Rukn al-Din-Kilich Arslan IV and Allah ad-Din Kayqubad I. It means that the contacts between Rum and the administration of the Golden Horde were established at least as early as in the middle of the thirteenth century. After ‘Izz ad-Din’s death (circa 1280) the Seljuks of Sary Sultuk returned to Dobrudja.

Between 1265 and 1280 Kemal Baba’s (Kemal Ata’s) cult arose in Crimea. Kemal Baba was a sufi sheikh, a follower of Sary Sultuk [Saltuk-name 1987, s.136]. He died in 1278 in Solkhat, and it could have been by Sary Sultuk’s order and to commemorate Kemal Baba that the sufi abode and the mausoleum were built there. They used to be a ziyarat, but none of them has survived until nowadays. The contacts with Anatolia can be traced in the iconography of the double-headed eagle on the puls of Solkhat bearing Talabuga khan’s tamga (1287–1290); images of a double-headed eagle can be seen on Janibek’s puls in the middle of the fourteenth century.

When the Jochids chose Islam as their religion, they unconsciously followed the Great Seljuks’ experience. There were a number of reasons for that. The first one is the fact that they chose a Sufi-like branch. According to C.E. Bosworth, they did so because the Turcic people’s Islam kept some traces of Seljuk tradition and some other Shamanistic beliefs. This hidden Paganism is believed to explain not only the choice of the Sunnite branch of Islam, but also of its Hanafite Maddhab.

Under Börke (1257–1267), who was the first khan to adopt Islam, the new doctrine couldn’t neglect the fact that the khan’s surroundings belonged to different cultural backgrounds: Tengrism, Shamanism, Buddhism, Nestorianism. According to J.S. Trimingham, ‘Sufism’s role was of considerable significance, not as a Way, but through its men of power, manifested also after their death from their tombs, many of whose structures were raised by Mongol rulers’.

In 1334 the Arab traveler Ibn Batutta was in Solkhat where he met Abu Bakr Rumi, a sheikh from Asisa Minor, who wrote the Persian Sufi treatise Qalandar-name. A copy of Qalandar-name is being prepared for publishing by a group of scholars from Kazan, directed by Il’nur Mirgaleev. Abu Bakr was born in Akshehir (Anatolia), but apparently spent most of his life in Solkhat as the imam of one of the two jame mosques of the city. In his treatise poem he once refers to the ruler of Solkhat as ‘Seljuk’ – most probably, in order to flatter him. It is extremely important that the onomastic data from Solkhat often reveal the names of people belonging to the Seljuk Diaspora, whose fathers, according to nisbas, came from Anatolia, for example al-Kastamuni (the thirteenth century), al-Akhlati, at-Tokati, as-Sivasi, as well as Yaakub Konevi (1328), a sheikh from Otuz (the neighbourhood of Solkhat).

Two more names worth mentioning here: those of the builders (architects) belonging to different generations of one and the same (?) family from Arbel (Irbil), the Northern Iraq. The first one is Abdul Aziz ibn Ibrahim al-Irbili, the author of the ‘Mosque od Uzbek’ (1314), whose name can be found in the dedicatory inscription on the portal. The name of the second one, Mahmud ibn Osman al-Irbili, is known from the keystone which we found in 1985 in the layer of destruction of a fifteenth century mausoleum. According to Ibn Battuta, the Sufi abodes (khanqahs) – centres of religious zeal and ‘schools’ where Sufi experience was taught – were founded by immigrants from Iraq, too.

Thus, as we can see from the narrative sources, as well as from the names of the refugees from Anatolia and Northern Iraq, including those in the Crimea, the so called ‘minor migration’ was the second and, most probably, the main reason that the Seljuk ‘inoculation’ worked in the culture of the Islamic city communities.

As to the materialistic component of life, the Seljuk influence can be traced in almost all the kinds of building and handicraft activities. The core of the Islamic Solkhat was formed between the first third of the fourteenth century and the second half of the fifteenth century. Its centre was the architectural ensemble of a madrasa and ‘the Mosque of Uzbek’, which was rebuilt on a new site. The new ‘Mosque of Uzbek’ repeated the portal, the mirhab and the main elements of the arcade of the original one, dating back to 1314. The mosque was obviously rebuilt closer to the Northern wall of the madrasa (built in the first third of the fourteenth century) in the late fifteenth century. In 1332–1333 Injebek Khatun, the mother of the Mongol ruler of the city, ordered and sponsored a new madrasa with four iwans and a portal of the Asia Minor style. The three-dimensional decorations of the mosque and the madrasa, including the two-level structure of the capitals, belong to the same tradition. Besides its didactical function, madrasa also served as a muvakkithane, that is, it was responsible for keeping prayer times.

The Seljuk ceramics of Solkhat is represented by a series of glazed ceramics with under-glaze sgrafitto drawing. The most interesting finding is a bowl dating back to the first half of the fourteenth century. It shows a scene of a feast, where all the characters are exaggeratedly young, courageous and equal in their positions at the feast. The most natural idea is that they must be members of an association of young men who were called the fityan (sg. fata – ‘young man’, ‘youth’) in the Near East. Since the ninth century the fityan clubs were called futuwwa (‘young-manliness, chivalry). The ideas and the rites of the fityan penetrated Asia Minor under Izz ad-Dīn Kaykāwūs I (1210–1219), who was caliph an-Nasir’s son-in-law.

The Seljuk tradition is also visible in the shape and decorations of two groups of rings. The first one comprises niello silver rings characterized by a stirrup-shaped outline with a flat diamond-shaped plate whose angles are decorated with fake settings without inlay. The second one is represented by a ring of goldish bronze dating back to the fourteenth–fifteenth centuries.

Another group of findings is represented by the end plates of silver belt sets. Most of them were found in the barrows of Belorechinsk burial ground in Northern Caucasus. If we take into consideration the similarities between the decorations and the dragon-head motives of the end plates on one hand and those of the belt plate from Belorechinsk barrow, we’ll come to the conclusion that a new seam of artistic metalwork following the Seljuk tradition has been discovered not only in the Caucasus, but also in the Crimea. The fittings of Belorechinsk barrow №8 are among the most outstanding monuments of the kind. A similar belt set was discovered in 2005 in a male tomb in the central nave of the Mangup basilica (the Mountainous Crimea). The shooting belt (dated by Keldibek khan’s paiza at 1361) from the Simferopol treasure belongs to the same group of findings. I believe that this golden belt set, as well as a number of other findings, could have been made in Solkhat. These belt sets were ordered by the elite of the Golden Horde (including those in Solkhat), and the Simpheropol treasure itself belonged to the ruler of Solkhat, Kutlugh Buga. Let me remind you that it was his mother, Injebek Khatun, who invited a building crew in the early 1330s to build the madrasa in Solkhat.

Thus, our findings from the South-Eastern Crimea and the Northern Caucasus mostly dating back to the fourteenth or fifteenth centuries demonstrate that the Seljuk cultural and artistic traditions were kept in the towns and regions of the foothills of the Northern Caucasus. These traditions were brought by the Islamic diaspora from Anatolia during the period when the Seljukid state collapsed.

Keywords: Solkhat, Seljuk tradition, Seljuk diaspora, madrasa, Sufi-like branch, Hanafite Maddhab, fityan clubs, futuwwa, Qalandar-name.

Received  September 10, 2015

About the author: Kramarovsky Mark Grigor’evich – Dr. Sci. (History), Leading Research Fellow, Oriental Department, State Hermitage Museum, Curator of Central Asian Collection (34 Dvortsovaya Naberezhnaya, St. Peters­burg 190000, Russian Federation).

For citation: Kramarovsky M.G. The Crimea and Rum in the 13^th–14^th centuries: The Anatolian Diaspora and Urban Culture of Solkhat. Golden Horde Review, 2016, no. 1, pp. 55–88.

THE ISLAMIZATION OF THE GOLDEN HORDE:
NEW DATA*

Il’nur Mirgaleev

Sh.Marjani Institute of History,
Academy of Sciences of the Republic of Tatarstan,
5 entrance Kremlin, Kazan 420014, Russian Federation
E-mail: dilnur1976@mail.ru

The author of this article points out that although the Golden Horde was created as the result of conquests that terminated the existence of such Muslim states as the Khwarazmian Empire and Volga Bulgaria, nevertheless Muslims perceived the territory of the Golden Horde as “Dar al-Islam”, that is the “territory of Muslims”. In the author’s view, the reasons for this lie in the fact that Jochi himself and Batu were in close contact with the Baghdad Caliphate, whence the first Sufi missionaries came, who together with the Central Asian missionaries engaged in spreading Islam among the population of the Golden Horde, and especially among the Tatar elite. Particularly successful in this were Qalandars, Sufis from Anatolia. Islamization took place not only among the sedentary and, first of all, urban population, but the similar transformations happened also among nomadic population of the Golden Horde. Even during the reign of non-Muslim rulers in the Golden Horde, who came to power after khan Berke, the process of Islamization was not interrupted. The author believes that Sufis had been active from the first days of the Golden Horde, and they documented their vision of the Golden Horde history. In the author’s opinion, the history outlined in original Turkic-Tatar sources, for example written by Ötemish Hajji and Abdulgaffar Kyrymi, transmit exactly this “Islamized” history of the Jochids. When the story concerns Muslim khans, such as Berke and Uzbek, it accentuates the role of sheikhs. Data from the theological work the “Qalandar-name”, created in the Golden Horde, provides much new factual material on the issue of spread of Islam. The Qalandars were very knowledgeable about Islam and they were practicing Sufis who devoted themselves to proselytizing Islam. They distinguished themselves from other missionaries through their appeal, first of all, to the rulers. Therefore, their activities were clandestine and secret. The author connects their appearance in the Golden Horde with khan Berke’s activities, because he married to a Seljuk princess and rescued the last Seljuk princes from Byzantine captivity. According to the “Islamized” history of the Golden Horde, khans Berke and Uzbek as well as Janibek were pious Muslim rulers, who possessed all the best Muslim qualities, and absolutely the most important, they also participated in spreading of Islam as disciples of one or another sheikh. It is known that, for example, khans Janibek and Berdibek were raised by atalyks, that is by Sufi mentors. The history of the first Golden Horde khans draws parallels with the history of Islam during its early centuries, where khan Berke resembles the companion of the prophet Abu Bakr, and khan Janibek the companion of Omar.

Keywords: Golden Horde, Islam, Qalandar-name, Kyrymi, Sufis, khan Berke, khan Uzbek.

* English translation by G.F. Sibgatullina and Roman Hautala. English proof­reading by Charles Halperin.

Received  October 10, 2015

About the author: Mirgaleev Il’nur Midkhatovich – Cand. Sci. (History), Head of the Usmanov Center for Research on the Golden Horde and Tatar Kha­nates, Sh.Marjani Institute of History, Academy of Sciences of the Republic of Tatarstan (5 entrance Kremlin, Kazan 420014, Russian Federation).

For citation: Mirgaleev I.M. The Islamization of the Golden Horde: New Data. Golden Horde Review, 2016, no. 1, pp. 89–101.

A COMPARISON OF INFORMATION ABOUT THE JOCHID KHANS
CONTAINED IN “MU’IZZ AL-ANSAB” AND “TAVARIKH-I GUZIDA-I
NUSRAT-NAMA” WITH THE NUMISMATIC DATA

Zhaksylyk Sabitov

L.N. Gumilev Eurasian National University, Political Science Department,
5 Munaytpasova Str., Astana 010008, Kazakhstan
E-mail: babasan@yandex.ru

Roman Reva¹^, ²

¹ Sh.Marjani Institute of History,
Academy of Sciences of the Republic of Tatarstan,
5 entrance Kremlin, Kazan 420014, Russian Federation
² Oriental Coinage of the Ministry of Culture of the Russian Federation,
2 Elektrozavodskaya Str., Novosibirsk 630015, Russian Federation
E-mail: roman_reva@ngs.ru

This article compares the numismatic data on the Jochids with information of two genealogical sources (Paris copy of “Mu’izz al-Ansab” and Leningrad copy of “Tavarikh-i Guzida-i Nusrat-nama”) in order to identify the khans listed in these sources. Based on a comparative analysis of the data provided by these sources we have described and identified their degree of political engagement. A. Isin believed that “Mu’izz al-Ansab” was politically biased against the descendants of Urus Khan. The author of “Mu’izz al-Ansab” highlighted the khans graphically. The article does not investigated the khans from the descendants of Batu, who were also highlighted graphically. The list of the khans contained in “Mu’izz al-Ansab” is following: Tokhtamish Khan, Jalal al-Din Khan, Kerimberdy Khan, Köpek Khan, Kadyrberdy Khan, Seid Ahmed Khan, Muhammed Khan, Dauletberdy Khan, Timur Khan, Timur-Qutluq Khan, Timur Khan, Muhammed Khan, Shadibek Khan, Ghiyas al-Din Khan, Dervish Khan, Urus Khan, Toqtaqiya Khan, Timur Malik Khan, Barak Khan. All these khans are indicated there as the descendants of Tuqa-Timur, the son of Jochi. None of the descendants of Shiban Khan, son of Jochi, are indicated in “Mu’izz al-Ansab” as a khan. Dzhumaduk is identified as a potential khan by a postscript next to his name in the following sentence: “they want to make him ruler despite the fact that his father is still alive”. Thus, we can say that “Mu’izz al-Ansab” is a source sympathetic to the Tuqa-Timurids. A version that “Mu’izz al-Ansab” was compiled against Urus Khan and his descendants could not be proved. The list of the khans contained in “Tavarikh-i Guzida-i Nusrat-nama” is following (excluding the descendants of Batu): Shiban Khan, Ming-Timur Khan, Mahmoud Khwaja Khan, Khizr Khan, Abul Khair Khan, Sheikh Haidar Khan, Said Baba Khan, Khush-Haidar Khan, Haji Muhammed Khan, Sayidak Khan, Mahmudak Khan, Abak Khan, Khizr Khan, Timur Khwaja Khan, Bazarchi Khan, Tokhtamish Khan, Muhammed Khan, Ghiyas al-Din Khan, Timur Qutluq Khan, Muhammed Khan, Ahmad Khan, Shadibek Khan, Mustafa Khan, Dervish Khan, Dzhegre Khan, Urus Khan, Barak Khan. 13 descendants of Shiban, 12 descendants of Tuqa-Timur and 1 descendant of Tangut are indicated in “Tavarikh-i Guzida-i Nusrat-nama” as the khans. On this basis, we can say that “Tavarikh-i Guzida-i Nusrat-nama” is moderately pro-Shibanid source.

Keywords: Golden Horde, “Mu’izz al-Ansab”, khans, coins, “Tavarikh-i Guzida-i Nusrat-nama”.

Received  November 24, 2015

About the authors: Sabitov Zhaksylyk Muratovich – Ph.D. (Philosophy), Associate Professor, Political Science Department, L.N. Gumilev Eurasian National University (5 Munaytpasova Str., Astana 010008, Kazakhstan).

Reva Roman Yur’evich – Post-graduate student, Sh.Marjani Institute of History, Academy of Sciences of the Republic of Tatarstan (5 entrance Kremlin, Kazan 420014, Russian Federation); Expert on the category “Oriental numismatic materials (3rd century BC – 20th century AD)”, Ministry of Culture of the Russin Federation (2 Elektrozavodskaya Str., Novosibirsk 630015, Russian Fe­deration).

For citation: Sabitov Zh.M., Reva R.Yu. A Comparison of Information about the Jochid Khans Contained in “Mu’izz al-ansab” and “Tavarikh-i guzida-i Nusrat-nama” with the Numismatic Data. Golden Horde Review, 2016, no. 1, pp. 102–114.

INCORPORATION OF ISLAMIC INSTITUTIONS
INTO POLITICAL STRUCTURE OF THE GOLDEN HORDE
AND POST-GOLDEN HORDE STATES

Roman Pochekaev

National Research University «Higher School of Economics» St. Petersburg, Department of Theory and History of Law and State,
17 Promyshlennaya Str., St. Petersburg 198099, Russian Federation
E-mail: ropot@mail.ru

The article is dedicated to basic directions and mechanisms of incorporation of Islamic administrative and legal institutions into the Jochid Ulus. As this state included regions with well developed Islamic traditions, individual manifestations of influence of Islam on political and legal realities of the Golden Horde took place since the first stage of existing of this state. However, only after official conversion of the Jochid ulus to Islam during the reign of Uzbek Khan (in the 1320s) Islamic political and juridical institutions became an integral part of state and legal structure of the Golden Horde. Their role substantially increased in the time of crisis of imperial state and legal system after disintegration of the Mongol Empire and then of its successors, the Chinggisid states.

Influence of Islamic institutions on political and legal relations of the Golden Horde and post-Golden Horde states became apparent in different aspects. At first, it was participation of representatives of Islamic administration in executive power including tax collection: such functions of them are confirmed by yarliks of khans of the Golden Horde, as well as of the Crimean and Kazan khanates. Secondly, Islamic judges, the qadis were integrated into court system of the Golden Horde and later, within the post-Golden Horde states, they even ousted imperial judges, the jarguchis. Third, powerful representatives of Islamic clergy became participants of qurultays, where the khans were elected, and the ceremony of enthronement was supplemented by the oath of a new khan on Koran under their influence. At last, Islamic clergymen participated actively in diplomatic activity of the post-Golden Horde states and acted as mediators between rivals who pretended for the throne in the Jochid states.

No doubts, the rise of influence of Islam and Islamic clergy in political and legal life of the later Golden Horde and post-Golden Horde states could be explained, from one side, by the crisis of the Mongol state and legal system. Besides that, some of the post-Golden Horde states arose on territories with well-developed urban (i.e. Islamic) culture, and their representatives, who were well-educated and had indisputable authority over local population, not only acquired the political influence in the Jochid states but also got an opportunity to integrate Islamic institutions into the state and legal system of these states.

Keywords: Golden Horde, Jochid ulus, Sharia, imperial law, taxes and duties, court system, jarguchi, qadi.

Received  November 20, 2015

About the author: Pochekaev Roman Yulianovich – Cand. Sci. (Jurispru­dence), Associate Professor, Professor, Head of the Department of Theory and History of Law and State, National Research University «Higher School of Economics» St. Petersburg (17 Promyshlennaya Str., St. Petersburg 198099, Russian Federation).

For citation: Pochekaev R.Yu. Incorporation of Islamic Institutions into Political Structure of the Golden Horde and post-Golden Horde States. Golden Horde Review, 2016, no. 1, pp. 115–127.

IN WHICH YEAR DID KAZAN PRINCE PETR IBRAGIMOVICH
(HUDAYQUL IBN IBRAHIM) DIE?

Il’ya Zaytsev¹^, ²

¹ Institute of Oriental Studies, Russian Academy of Sciences,
12 Rozhdestvenka Str., Moscow 107031, Russian Federation
² Institute of Russian History, Russian Academy of Sciences,
19 Dmitriya Ul’yanova Str., Moscow 117036, Russian Federation
E-mail: ilyaaugust@yandex.ru

The article represents an attempt both of reconstruction of the Kazan sultan Hudayqul (Petr) ibn Ibrahim’s biography and of reconsideration of the reading of his epitaph in the Archangel Cathedral of the Moscow Kremlin. Prince Hudayqul arrived to Rus’ in 1487, when, after the Moscow campaign against Kazan, Alegam Khan with his wife were exiled to Vologda and his mother (Fatima), brothers (Melek-Tagir and Hudayqul) and sisters were deported to Kargolom on Beloozero. December 21, 1505, Hudayqul was baptized under the name of Peter in Moscow in the presence of the Grand Duke, his younger brothers and boyars. January 25, 1506, Peter was betrothed to Evdokia, a sister of the Grand Duke, in the Assumption Cathedral of Kremlin. In such a way Vasily became related with the Kazan Chinggisids, and Moscow could exploit a baptized contender for the throne of Kazan. In September 1509, Vasily took with him his son-in-law in Novgorod. In winter 1512/13, Peter led a large regiment during the campaign against Mozhaysk. In February 1513, his wife Evdokia died. During the Lithuanian campaign of the summer and autumn of 1513, he stayed in Moscow, together with his nephews. In the summer of 1514, during the Lithuanian campaign, he again was left in Moscow. In April 1517, he attended a reception of the Imperial ambassador Sigismund Herberstein. In the spring of 1522, Peter was left again in Moscow during a Vasily III’s campaign against the Crimean Khan.

Date of Hudayqul’s death carved in his epitaph (March 13, 7016/1508) seems to be incorrect because the prince was definitely alive in 1522. Hence the funeral slab was made much later after his death and the date on it is a consequence of misunderstood chronicle data describing the Archangel Cathedral. The generally accepted date of Hudayqul’s death (1523) proposed by A.A.Zimin was produced as conditional one (although a very plausible).

Keywords: Archangel Cathedral of the Moscow Kremlin, Hudayqul ibn Ibrahim, Kazan Khanate.

Received  April 12, 2015

About the author: Zaytsev Il’ya Vladimirovich – Dr. Sci. (History), Leading Research Fellow, Institute of Oriental Studies, Russian Academy of Sciences (12 Rozhdestvenka Str., Moscow 107031, Russian Federation); Senior Research Fellow, Institute of Russian History, Russian Academy of Sciences (19 Dmitriya Ul’yanova Str., Moscow 117036, Russian Federation).

For citation: Zaytsev I.V. In Which Year Did Kazan Prince Petr Ibragimovich (Hudayqul ibn Ibrahim) Die? Golden Horde Review, 2016, no. 1, pp. 128–136.

IMMIGRANTS FROM THE CRIMEA IN RUSSIA:
EMPLOYMENT AND LEGAL STATUS

Andrey Belyakov

Moscow State University of Railway Engineering (MIIT),
Ryazan branch, Chair of Philosophy, Sociology and History,
9 bld. 9 Obraztsova Str., Moscow 127994, Russian Federation
E-mail: feb@ru.ru

The author is attempting to summarize all available information on the Crimean immigrants in the Russian state of the 15^th–17^th centuries. The article examines immigration processes of the Chinggisids: both the Gerays as well as other branches’ representatives, tribal noblemen and the “ordinary” Tatars. The author offers the following periodization of migration: 1) the last quarter of the 15^th century – the 1530s; 2) the 1580s – early 17^th century; 3) period after the completion of the Time of Troubles. According to the conclusions of the author, compared with migrants from other areas immigrants from the Crimean Khanate more easily integrated into the serving class of the local population and successfully maintained and expanded their “privileges”. At the same time, taking into account the specific nature of available sources, our knowledge is limited almost exclusively on the upper strata of the Crimean immigrants. Surviving documents contain very fragmentary information on immigrants who had inferior status in the social hierarchy compared to the Chinggisids or representatives of the clan aristocracy.

Keywords: Crimean Khanate, Russian state in the 15^th–17^th centuries, Gerays, service-class Tatars.

Received  September 14, 2015

About the author: Belyakov Andrey Vasil’evich – Cand. Sci. (History), Assistant Professor, Chair of Philosophy, Sociology and History, Moscow State University of Railway Engineering (MIIT), Ryazan branch (9 bld. 9 Obraztsova Str., Moscow 127994, Russian Federation).

For citation: Belyakov A.V. Immigrants from the Crimea in Russia:
Employment and Legal Status. Golden Horde Review, 2016, no. 1, pp. 137–157.

PROBLEMS OF RULER AND STATEHOOD
IN THE GOLDEN HORDE LITERATURE

Khatip Minnegulov

Kazan Federal University,
2 Tatarstan Str., Kazan 420021, Russian Federation
E-mail: tatlit1103@mail.ru

Already in ancient and medieval times, the Turks and their ancestors – Proto-Turks – established their own states and accumulated considerable political and administrative experience in the management and administration of their own countries. Their activities in this field was conditioned by the historical reality. They have also been displayed, in varying degrees, in the written literature, in particular: in runic inscriptions and the writings of Yusuf Balasaguni, Yugneki, Kul Gali and other authors.

As is known, during two centuries of its existence, the Golden Horde left a deep mark in the statehood history and spiritual life of the peoples of Eurasia and even of the Northern Africa (Mamluk Egypt).

Various problems of social and spiritual life are reflected in the preserved written literature of the Jochid ulus. Issues related to the ruler and his relationship with his subjects occupy an important place among these problems, as well as the problem of creating such a society, which would be reigned by “prosperity”, “happiness” and “justice”. Professor Kh.Yu. Minnegulov examines these ques­tions by analyzing the works of such leading Turkish-Tatar writers and poets of the Golden Horde as: Rabguzi, Qutb, Khwarizmi, Mahmud Bulgari, Hisam Kyatib, Saif Sarayi, Ahmed Urgendzhi and others. The author points out that almost all the masters of the pen wanted the Lord being the ideal, perfect man (“Kamil Insan”) in every respect, especially fair, educated, morally mannered person. In their opinion, not the people but the sovereign should serve his subjects as a “shepherd” (“chuban”) and a “healer”. Some writings do not give preference to ordinary rulers, but to the reigning prophets (“Kyyssas al-Anbiya”, 1310; “Nahj al-Faradis”, 1358). In turn, in his poem “Jumjuma Sultan” (1369), the Sufi poet Hisam Kyatib even condemns and denies, to a certain extent, the “sultan’s power”.

The writers urge the Golden Horde rulers to mostly listen to the views of scholars and religious leaders and remind them of the transience of life, implacability of death, as well as of the need to leave behind a “good name”.

Keywords: Golden Horde, Saray, ancient Turkic literature, Islam, Turks, Tatars, Rabguzi, Qutb, Khwarizmi, Mahmud Bulgari, Hisam Kyatib, Saif Sarayi, Ahmed Urgendzhi.

Received  August 13, 2015

About the author: Minnegulov Khatip Yusupovich – Dr. Sci. (Philology), Professor, Kazan Federal University (2 Tatarstan Str., Kazan 420021, Russian Federation).

For citation: Minnegulov Kh.Yu. Problems of Ruler and Statehood in the Golden Horde Literature. Golden Horde Review, 2016, no. 1, pp. 158–181.

English translation by G.F. Sibgatullina and Roman Hautala. English proof­reading by Charles Halperin.

ARCHAEOLOGICAL SOURCE STUDY OF THE GOLDEN HORDE
NOMADS OR STAGNATION OF DIALECTICS

 Vladimir Ivanov

Akmullah Bashkir State Pedagogical University,
Department of General History and Cultural Heritage,
3a Oktyabr’skoy revolyutsii Str., Ufa 450000, Russian Federation
E-mail: ivanov-sanych@rambler.ru

The author of this article aims to draw the attention of his colleagues – researchers of the history and archaeology of the Golden Horde – on the state of the source base on the culture of the nomadic Golden Horde population. In his view, currently the source base could be characterized as being in paradoxical situation. According to the data, which the author has at his disposal, so far 1179 burials of pagan nomads of the 13^th–14^th centuries were examined and for the most part published. This number is 1,2 times greater than the number of nomadic burials of the 10^th–14^th centuries, which G.A. Fedorov-Davydov described in 1966 and who developed a typology and chronology of nomadic medieval antiquities of Eastern Europe. This amount will increase by 2–3 times if we also take into account the Muslim burials. At the same time, discovered and studied nomadic burials of the 13^th–14^th centuries in the steppes of Eurasia for the most part are found in the steppes of Eastern Europe and they are virtually unknown in the east of the Eurasian Steppe – in the area of the historical “generator” of nomadic peoples. We can explain this paradox either by using the S.A. Pletneva’s concept about three stages of nomadism, according to which the first stage did not leave any archeological monuments, or by the sources lacuna caused by the reduced interest of researchers of eastern Eurasian steppe toward the steppe nomadic monuments of the Middle Ages. The absence of a truly empirical approach to the archaeology of the Golden Horde nomads causes the knowledge stagnation of their history and culture. This is manifested in the creation of narrative discourse understandable only to the meta-ontological perception: about the White Horde – an extensive state east of the Yaik / Ural River; about sedentarization of the Kipchaks in the Jochid Ulus; about autochthonous subbase of the nomads of the 13^th–14^th centuries in the Ural-Volga region, and the like.

Keywords: Golden Horde, nomads, Kipchaks, migration, dialectic, stagnation discourse.

Received  June 26, 2015

About the author: Ivanov Vladimir Aleksandrovich – Dr. Sci. (History), Professor, Head of the Department of General History and Cultural Heritage, M. Akmullah Bashkir State Pedagogical University (3a Oktyabr’skoy revolyutsii Str., Ufa 450000, Russian Federation).

For citation: Ivanov V.A. Archaeological Source Study of the Golden Horde Nomads or Stagnation of Dialectics. Golden Horde Review, 2016, no. 1, pp. 182–192.

QALANDAR-NAME.
CHAPTER 6. «PRAISING ‘ALI, COMMANDER OF THE FAITHFUL».
CHAPTER 7. «PRAISING HASAN AND HUSSEIN, COMMANDERS OF THE FAITHFUL»*

Abu Bakr Qalandar

Milyausha Shamsimukhametova

Sh.Marjani Institute of History,
Academy of Sciences of the Republic of Tatarstan,
5 entrance Kremlin, Kazan 420014, Russian Federation
E-mail: milya-ismagilova@yandex.ru

Damir Shagaviev

Sh.Marjani Institute of History,
Academy of Sciences of the Republic of Tatarstan,
5 entrance Kremlin, Kazan 420014, Russian Federation
E-mail: saiddamir@mail.ru

The presented fragment contains the next two parts of the translation of the medieval poetic text the “Qalandar-name” of Abu Bakr Qalanadar, who was the Sufi scholar from the Crimea. These two Chapters are devoted to praises to Ali ibn Abi Talib al-Murtadha (the Pleased), the Successor of the Prophet Muhammad, the forth of the four Rightly Guided Caliphs (al-Khulafa al-rashidun), and to his two sons, Hasan and Hussein. The Persian text is translated by Milyausha Shamsimukhametova (Ismagilova), a post-graduate student of Sh.Marjani Institute of History of AS RT (Kazan). The poet gives us some ideas about main virtues of these three famous Saints of Islam. The translation’s edition and comments are supplied by Damir Shagaviev, Head of the Department of History of Religions and Social Thought at Sh.Marjani Institute of History of AS RT (Kazan).

* Continuation. See the beginning in: Golden Horde Review. 2014, no. 2, pp. 243–252; no. 3, pp. 207–214; no. 4, pp. 198–207; 2015, no. 1, pp. 171–177; no. 2, pp. 187–196. Russian translation from Persian by M.R. Shamsimukhametova (Ismagilova). Academic edition of the translation and comments by D.A. Shagaviev.

Received  October 20, 2015

About the authors: Shamsimukhametova Milyausha Rashitovna – Post-graduate student, Sh.Marjani Institute of History, Academy of Sciences of the Republic of Tatarstan (5 entrance Kremlin, Kazan 420014, Russian Federation).

Shagaviev Damir Adgamovich – Cand. Sci. (History), Head of the Department of History of Religions and Social Thought, Sh.Marjani Institute of History, Academy of Sciences of the Republic of Tatarstan (5 entrance Kremlin, Kazan 420014, Russian Federation).

For citation: Abu Bakr Qalandar. Qalandar-name. Chapter 6. “Praising ‘Ali, Commander of the Faithful”. Chapter 7. “Praising Hasan and Hussein, Commanders of the Faithful”. Transl. from Persian by M.R. Shamsimu­khametova. Ed. by D.A. Shagaviev. Golden Horde Review,2016, no. 1, pp. 193–207.

SIBERIAN TATAR STATES IN THE SYSTEM
OF THE LATE GOLDEN HORDE WORLD
(Review of the Book: The History of Tatars from the Earliest Times. Volume 4. Tatar States in the 15^th–18^th centuries. Kazan, Sh.Marjani Institute of History of AS RT, 2014. 1080 p.; 32 p. ill.)

Denis Maslyuzhenko

Kurgan State University, Historical faculty,
25 Gogol Str., Kurgan 640669, Russian Federation
E-mail: denmas13@yandex.ru

Aleksey Parunin

State Research and Production Centre for the Protection
of Cultural Heritage of the Chelyabinsk region,
1 Pushkin Str., Chelyabinsk 454000, Russian Federation
E-mail: therion12399@gmail.com

The fourth volume of “The History of Tatars” dedicated to the Tatar states in the 15^th–18^th centuries was published in 2014. Modern tendencies in historical writing of separate Tatar khanates and hordes in the late Golden Horde period as well as the key points of their culture, religion, economy, and internal structure found reflection in this book. 10 authors in 13 sections also presented varied material on the history of the Siberian Tatar statehood in the 15^th–16^th centuries. This review only concerns the periodization and chronology of these states and their place at a foreign-policy arena of the given period. Essays by A.G. Nesterov also contain information on this topic. To understand these processes we have to consider a question of applicability of some politico-legal terms (khanate, yurt, ulus, vilayet, land) to the Siberian states. At different stages of statehood and depending on the descent of the author of every source, the terms stated above had clearly different meanings, which is why we need to constantly explain the necessity of using these terms by the authors in order to understand their conceptions correctly. The authors of the review suggest the returning to an already existing concept of “khanate” in respect to administrative formations with the centres in Chimgi-Tura and Isker in order to avoid misunderstanding. In the meantime the political status of these city centres has to be reconsidered in the nomadic political traditions of Shibanid statehood where the Khan was attached to the horde. Equally important is to understand stages of the Siberian statehood development and the chronology of its dissolution and extinction. The authors of the essays didn’t work out a single conclusion on this question and suggested two contradictory conceptions instead. The first conception suggests the disruption of Siberian Khanate after Kuchum’s defeat in the battle at the Ob in 1598 and the second conception suggests that Siberian Khanate continued to exist in the early 17^th century. At the same time while considering the history of this khanate they have got three points of view, which can be called “historiographical myths”: the Shibanids took power as invaders who destroyed the local legal princely dynasty of the Taibugids. Bokharan Khan Abdallah II helped them and Siberian khanate was a part of Shibanid state. But these standpoints are not fixed in the sources of the same period, so that another version of events can’t be provided. It is obvious that it needs to stop spreading myths in respect of the Siberian Tatar statehood and return to studying the sources.

Keywords: Tyumen khanate, Siberian khanate, Shibanids.

Received  December 11, 2015

About the authors: Maslyuzhenko Denis Nikolaevich – Cand. Sci. (History), Associate professor, Kurgan State University, Dean of the Historical faculty (25 Gogol Str., Kurgan 640669, Russian Federation).

Parunin Aleksey Vladimirovich – Researcher, State Research and Produc­tion Centre for the Protection of Cultural Heritage of the Chelyabinsk region (1 Pushkin Str., Chelyabinsk 454000, Russian Federation).

For citation: Maslyuzhenko D.N., Parunin A.V. Siberian Tatar States in the System of the Late Golden Horde World (Review of the Book: The History of Tatars from the Earliest Times. Volume 4. Tatar States in the 15^th–18^th centuries. Kazan, 2014. 1080 p.; 32 p. ill.). Golden Horde Review, 2016, no.1, pp. 208–228

NEW BOOK: ROMAN HAUTALA. FROM “DAVID, KING
OF THE INDIES” TO “DETESTABLE PLEBS OF SATAN”:
AN ANTHOLOGY OF EARLY LATIN INFORMATION
ABOUT THE TATAR-MONGOLS
(I.M. Mirgaleev (ed.). Series “Textual Heritage”. Issue 2.
Kazan, Sh.Marjani Institute of History of AS RT, 2015. 496 p.)

Lyutsiya Giniyatullina

Sh.Marjani Institute of History,
Academy of Sciences of the Republic of Tatarstan,
5 entrance Kremlin, Kazan 420014, Russian Federation
E-mail: lusiia@mail.ru

At the end of 2015 Sh.Marjani Institute of History of AS RT published a new monograph by Roman Hautala in the framework of a special project «Textual Heritage» of Usmanov Center for Research on the Golden Horde and Tatar Khanates dedicated to publication and translation of a variety of medieval sources on the Golden Horde history. In his book Hautala presented major part of Latin sources containing early European information about the Tatar-Mongols and written in the period preceding the invasion of Hungary by nomadic army headed by Batu. Thus, the monograph contains historical documents and fragments of Latin chronicles, which were compiled before 1241. This anthology is aimed at presenting evolution of the European perception of the Tatar-Mongols gradually changing due to accumulation of fragmented information obtained from the East.

The monograph’s main section entitled “Sources” contains 91 fragments from Latin sources with information on the growing territorial expansion of the Mongol Empire. Each of these fragments contains, in turn, information about the author and circumstances of their compilation, original text with all significant discrepancies, and Russian translation with detailed comments. The “Sources” section is preceded by an introductory part containing a detailed analysis of the sources in the context of contemporary historical research. At the end of the monograph the author has placed Latin and Russian index of names and places, which facilitates the search for materials on a particular historical, geographical, or prosopographical topics.

The author classifies the presented information on the Tatar-Mongols according to two main geographical regions of its origin and subsequent arrival to Europe. Subsection “Mentions of the Mongol Expansion in Reports from the Middle East” contains the earliest information about the Tatar-Mongols during the period of Chinggis Khan’s campaign against Khwarezm and further conquest by the Mongol Empire of the Transcaucasian region. Next subsection “Information on the Relations between the Kingdom of Hungary and Cumans” provides information about intensification of the relations between the Árpád monarchy and neighboring nomads on the eve of the Tatar invasion. These relations had a direct impact on the course of the imminent attack of the army of Batu against Hungary and subsequent interactions between the ulus of Jochi and Kingdom of Hungary, which included in its structure a significant number of Cumans escaped the subordination to the Mongol Empire. The third and last subsection “Information on the Mongol Western Campaign” includes reports about the impending Tatar attack that arrived to Western Europe through the Hungarian Kingdom.

In each subsection the author arranged the sources in chronological order allowing to trace the process of accumulation of Western information about the Tatar-Mongols. In addition, this order also allows to trace the evolution of the perception of the Tatar-Mongols in the Latin world. In particular, the information received from the Middle East reflect the initial perception of the Tatar-Mongols as potential allies of the Christians in their fight against the Muslims of Syria and Egypt. Later, during the Mongol re-conquest of the Transcaucasian region, the Tatar-Mongols began to be depicted as “noble savages” who avoided “corrupting” influence of civilization, but were not deprived of sympathy toward Christianity. It was only due to the news of the persecution against Christians in the Middle East that the Tatar-Mongols came to be perceived the “devil incarnates”, performing, nevertheless, the role that was prepared for them in eschatological scenarios of Latin Christianity (this evolution has a direct impact on the choice of the title of this anthology). In turn, the information coming from the Kingdom of Hungary (that was not deprived of similar eschatological interpretations) contains more specific and realistic information about the Tatar-Mongols including detailed information on the warfare and composition of the nomadic army, which was approaching the eastern borders of the Latin World.

Keywords: history of the Mongol Empire, nomads of Eastern Europe, Árpád monarch, Latin sources, medieval eschatology.

Received January 27, 2016

About the author: Giniyatullina Lyutsiya Suleymanovna – Research Fellow, Usmanov Center for Research on the Golden Horde and Tatar Khanates, Sh.Marjani Institute of History, Academy of Sciences of the Republic of Tatarstan (5 entrance Kremlin, Kazan 420014, Russian Federation).

For citation: Giniyatullina L.S. New Book: Roman Hautala. From “David, King of the Indies” to “Detestable Plebs of Satan”: An Anthology of Early Latin Information about the Tatar-Mongols (Kazan, 2015. 496 p.). Golden Horde Review, 2016, no.1, pp. 229–232.

NATIONAL SCIENTIFIC-PRACTICAL CONFERENCE
“SÜYÜN-BIKE: AN OUTSTANDING WOMAN AND RULER
(to the history of tatar states’ relations
in the 16^TH century)” (Kasimov, november 12, 2015)

Bulat Rakhimzyanov

Sh.Marjani Institute of History,
Academy of Sciences of the Republic of Tatarstan,
5 entrance Kremlin, Kazan 420014, Russian Federation
E-mail: bulatraim@mail.ru

National Scientific-Practical Conference “Süyün-Bike: An Outstanding Woman and Ruler (to the history of Tatar States’ relations in the 16^th century)” has been held in Kasimov on 12^th November, 2015. The conference has been organized by the public organization “Kasimov Local Tatar National-Cultural Autonomy of the Ryazan Region” as well as by Sh.Marjani Institute of History of the Academy of Sciences of the Respublic of Tatarstan. The conference was supported by a grant from the Government of the Republic of Tatarstan (agreement no. 176/10 of 24.08.2015).

The conference was conceived as the first phase of a larger project, the final of which will be the erection of a monument dedicated to Süyün-Bike in Kasimov (Russian Federation).

By the will of events, Süyün-Bike, a daughter of Yusuf, the future ruler of the Nogay Horde, became the most famous among the Nogay wives of the Kazan khans. After the fall of Kazan, her fate was connected with Kasimov, where she spent her last years and apparently was buried. In summary, the personal life of this woman contains the entire history of the Tatar medieval world, which was quite controversial. It contains intrigues and desire to keep power at any cost, a variety of coalitions both with each other and with people of other faiths, and love, and hate, and betrayal, and the captivity, and life far from her homeland. Süyün-Bike sacrificed personal happiness for the happiness of others. A confirmation of this fact is provided both by the numerous legends about the Kazan tsarina, still hovering in the minds of the Tatar people, as well as by the architectural tower in Kazan named after the Kazan tsarina.

Through the conference, its organizers sought to demonstrate to the Kasimov and Tatarstan public that Kazan and Kasimov had a number of similarities as well as differences. One of the similarities was that the noble Nogay women linked Kazan and Kasimov, one of them being Süyün-Bike. Her fate connected a number of late Golden Horde states, namely the Kazan and Kasimov khanates as well as her native Nogay Horde.

Keywords: conference, town of Kasimov, architectural tower, Süyün-Bike.

Received  December 10, 2015

About the author: Rakhimzyanov Bulat Raimovich – Cand. Sci. (History), Senior Research Fellow, Department of Modern History, Sh.Marjani Institute of History, Academy of Sciences of the Republic of Tatarstan (5 entrance Kremlin, Kazan 420014, Russian Federation).

For citation: Rakhimzyanov B.R. National Scientific-Practical Conference “Süyün-Bike: An Outstanding Woman and Ruler (to the history of Tatar States’ relations in the 16^th century)” (Kasimov, November 12, 2015). Golden Horde Review, 2016, no. 1, pp. 233–236.

ROUND-TABLE “LEGAL SYSTEM OF THE KAZAN KHANATE”
(NOVEMBER 20, 2015)

Anvar Aksanov

Sh.Marjani Institute of History,
Academy of Sciences of the Republic of Tatarstan,
5 entrance Kremlin, Kazan 420014, Russian Federation
E-mail: aksanov571@gmail.com

November 20, 2015, Usmanov Center for Research on the Golden Horde and Tatar Khanates held a round-table dedicated to issues of law development in the Kazan Khanate. I.M. Mirgaleev, Cand. Sci. (History), Head of Usmanov Center for Research on the Golden Horde and Tatar Khanates acted as a moderator of this event. Roman Pochekaev, Cand. Sci. (Jurisprudence), Pro­fessor, Head of Department of Theory and History of Law and State of the National Research University, Higher School of Economics in St. Petersburg, made a presentation on the theme of the “Legal System of the Kazan Khanate”.

The discussion of presentation was attended by: I.L. Izmailov, Cand. Sci. (History), Leading Research Fellow of the Institute of Archaeology of the Academy of Sciences of the Republic of Tatarstan; I.A. Mustakimov, Cand. Sci. (History), Head of the Academic Use of Archival Documents and International Relations of the Main Archival Administration under the Cabinet of Ministers of the Republic of Tatarstan; as well as by Center staff: A.V. Aksanov, Cand. Sci. (History), Senior Research Fellow; T.F. Khaidarov, Cand. Sci. (History), Senior Research Fellow; E.G. Sayfetdinova, Cand. Sci. (History), Senior Research Fellow; Rakhimzyanov B.R., Cand. Sci. (History), Senior Research Fellow; Baibulatova L.F., Cand. Sci. (History), Senior Research Fellow.

The participants of the discussion not only managed to identify the key issues and outline prospects for further research but also put forward the original hypotheses and develop some methods for their verification.

Keywords: conference, Kazan Khanate, round-table, participants.

Received  November 22, 2015

About the author: Aksanov Anvar Vasil’evich – Cand. Sci. (History), Senior Research Fellow, Usmanov Center for Research on the Golden Horde and Tatar Khanates, Sh.Marjani Institute of History, Academy of Sciences of the Republic of Tatarstan (entrance 5 Kremlin, Kazan 420014, Russian Federation).

For citation: Aksanov A.V. Round-table “Legal System of the Kazan Khanate” (November 20, 2015). Golden Horde Review, 2016, no. 1, pp. 237–238.