When researching and writing the history of the Holocaust, it is crucial not only to select (and match the topic and approach) the main primary sources, but also to find an adequate critical relationship with them. In the case of the historiography of the beginning of the Holocaust (which is also the beginning of the Holocaust in Lithuania), at least in the twenty-first century, such a relationship is often a challenge for the researcher: there is a tendency to automatically rely on, or to question, particular groups of sources (according to origin). This also leads to serious problems in understanding history, some of which the paper attempts to address. For example, how is the possibility of such an understanding disrupted when reliance is placed on specific (accidental) primary sources without questioning the setting and meaning of their origins and ignoring others? Or what is the picture of history that emerges when the attempts to apply both the attitudes of primordial trust and primitive questioning to subjective sources are uncontrolled? Finally, what are the implications of ignoring primary sources for the historical understanding of Holocaust situations, first of all the “pinning down” of testimonies, and then the subsequent processing (writing them down, reworking them, making them up, swiping them)? Importantly, these are questions not only of today’s historical scholarship, but of the Jewish scholars who survived the Catastrophe immediately after the war.
{"title":"The Historian and the Source: Some Contemporary Problems in Holocaust Historiography","authors":"Nerijus Šepetys","doi":"10.15388/lis.2023.52.5","DOIUrl":"https://doi.org/10.15388/lis.2023.52.5","url":null,"abstract":"When researching and writing the history of the Holocaust, it is crucial not only to select (and match the topic and approach) the main primary sources, but also to find an adequate critical relationship with them. In the case of the historiography of the beginning of the Holocaust (which is also the beginning of the Holocaust in Lithuania), at least in the twenty-first century, such a relationship is often a challenge for the researcher: there is a tendency to automatically rely on, or to question, particular groups of sources (according to origin). This also leads to serious problems in understanding history, some of which the paper attempts to address. For example, how is the possibility of such an understanding disrupted when reliance is placed on specific (accidental) primary sources without questioning the setting and meaning of their origins and ignoring others? Or what is the picture of history that emerges when the attempts to apply both the attitudes of primordial trust and primitive questioning to subjective sources are uncontrolled? Finally, what are the implications of ignoring primary sources for the historical understanding of Holocaust situations, first of all the “pinning down” of testimonies, and then the subsequent processing (writing them down, reworking them, making them up, swiping them)? Importantly, these are questions not only of today’s historical scholarship, but of the Jewish scholars who survived the Catastrophe immediately after the war.","PeriodicalId":33054,"journal":{"name":"Lietuvos Istorijos Studijos","volume":"11 6","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138951842","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-26DOI: 10.15388/totoriai-lietuvos-istorijoje.2023.14
Diliara Usmanova
The article deals with the biography of the outstanding representative of the Polish-Lithuanian-Belarusian Tatar community – Jakub Szynkiewicz, whose life path fell on the first half of the 20th century, full of political upheavals and turning points. Being endowed by nature with great abilities, he left a significant mark in all areas and affairs in which he happened to be engaged. Both in the area of science and in the religious and administrative field, he achieved great success, leaving behind a significant legacy and a good memory. Perhaps only his political activity causes censure and various interpretations in modern literature, since it was based on the dubious basis of cooperation with a totalitarian, criminal regime. At the same time, this choice was partly predetermined by the political realities that dominated Eastern Europe at the turn of the 1930s and 1940s.
In this article, the main attention is paid to the scholarly component of Jakub Szynkiewicz’s biography, which fell on the Berlin period of his life in the first half-mid-1920s. At the same time, it is reasonable to make a complete review of the main stages of his life, which allows one to enter the “scholarly” part in a broader historical context and show what caused this or that strategic choice of life trajectory, in which extremely sharp and fateful turns were sometimes made. Although Jakub Szynkiewicz never acted as an “armchair” scholar engaged in “pure science”, but rather was a quite politicized person. Nevertheless, his contribution to the world of Oriental studies is very significant and is associated both with the study of “kitabistics” and Turkological studies of the writings of Rabghuzi and other medieval texts. In general, scholarly activity should not be obscured by the religious-administrative or political actions of Jacub Szynkiewicz. Keywords: Jakub Szynkiewicz (Jakub Schinkewitsch), Polish-Lithuanian Tatars, University of Berlin, Oriental studies, Turkology, Rabghuzi’s work, Rzeczpospolita (The Polish-Lithuanian Commonwealth), Vilna, muftiate.
{"title":"Ученый, муфтий и политик – три «жизни» Якуба Шинкевича","authors":"Diliara Usmanova","doi":"10.15388/totoriai-lietuvos-istorijoje.2023.14","DOIUrl":"https://doi.org/10.15388/totoriai-lietuvos-istorijoje.2023.14","url":null,"abstract":"The article deals with the biography of the outstanding representative of the Polish-Lithuanian-Belarusian Tatar community – Jakub Szynkiewicz, whose life path fell on the first half of the 20th century, full of political upheavals and turning points. Being endowed by nature with great abilities, he left a significant mark in all areas and affairs in which he happened to be engaged. Both in the area of science and in the religious and administrative field, he achieved great success, leaving behind a significant legacy and a good memory. Perhaps only his political activity causes censure and various interpretations in modern literature, since it was based on the dubious basis of cooperation with a totalitarian, criminal regime. At the same time, this choice was partly predetermined by the political realities that dominated Eastern Europe at the turn of the 1930s and 1940s.
 In this article, the main attention is paid to the scholarly component of Jakub Szynkiewicz’s biography, which fell on the Berlin period of his life in the first half-mid-1920s. At the same time, it is reasonable to make a complete review of the main stages of his life, which allows one to enter the “scholarly” part in a broader historical context and show what caused this or that strategic choice of life trajectory, in which extremely sharp and fateful turns were sometimes made. Although Jakub Szynkiewicz never acted as an “armchair” scholar engaged in “pure science”, but rather was a quite politicized person. Nevertheless, his contribution to the world of Oriental studies is very significant and is associated both with the study of “kitabistics” and Turkological studies of the writings of Rabghuzi and other medieval texts. In general, scholarly activity should not be obscured by the religious-administrative or political actions of Jacub Szynkiewicz. Keywords: Jakub Szynkiewicz (Jakub Schinkewitsch), Polish-Lithuanian Tatars, University of Berlin, Oriental studies, Turkology, Rabghuzi’s work, Rzeczpospolita (The Polish-Lithuanian Commonwealth), Vilna, muftiate.","PeriodicalId":33054,"journal":{"name":"Lietuvos Istorijos Studijos","volume":"4 4","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134908448","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-26DOI: 10.15388/totoriai-lietuvos-istorijoje.2023.9
Veneta Yankova
The article provides preliminary notes on traditional beliefs and ideas about good and bad and happy and unhappy days known to Tatars in Dobrudja and Polish-Lithuanian Tatars. For this purpose, beliefs related to the days of the week from M. Mollova work (published in French, Mefküre Mollova, “Croyances, que les turcs de Balkans attachment au jours de la semaine”, in: Acta Orientalia Academiae Scientiarum Hungaricae, 1969, XXIII (3), p. 361–376) and beliefs about happy and unhappy days from Alexandrovich’s hamail, Tatar manuscript of the 19th century (Marek M. Dziekan, “Opisanie dni miesięcznych z chamaiłu Aleksandrowicza”, in: Tatarzy polscy – adoptowani do narodu, Cz. Łapicz i M. Lewicka (red.), Litteraria Copernicana, 2 (18), 2016, s. 91–101) are analysed. They are supplemented by materials from the author’s field studies. By their nature, these are oral and written texts that have a practical purpose and are associated with popular fortune-telling and predictive practices. The scope of permitted or prohibited actions on certain days is indicated, as well as the justification for this with the help of events and personalities from the history of Islam in accordance
The article provides preliminary notes on traditional beliefs and ideas about good and bad and happy and unhappy days known to Tatars in Dobrudja and Polish-Lithuanian Tatars. For this purpose, beliefs related to the days of the week from M. Mollova work (published in French, Mefküre Mollova, “Croyances, que les turcs de Balkans attachment au jours de la semaine”, in: Acta Orientalia Academiae Scientiarum Hungaricae, 1969, XXIII (3), p. 361–376) and beliefs about happy and unhappy days from Alexandrovich’s hamail, Tatar manuscript of the 19th century (Marek M. Dziekan, “Opisanie dni miesięcznych z chamaiłu Aleksandrowicza”, in: Tatarzy polscy – adoptowani do narodu, Cz. Łapicz i M. Lewicka (red.), Litteraria Copernicana, 2 (18), 2016, s. 91–101) are analysed. They are supplemented by materials from the author’s field studies. By their nature, these are oral and written texts that have a practical purpose and are associated with popular fortune-telling and predictive practices. The scope of permitted or prohibited actions on certain days is indicated, as well as the justification for this with the help of events and personalities from the history of Islam in accordance with what is written in the Holy Quran. They reflect the traditional lifestyle and calendar beliefs of the common people. An attempt was made to systematize the permitted and unacceptable activities on certain days related to agriculture, family, wedding, childbirth, travel, illness, dreams, etc. By means of their comparative analysis, the manifestations of the so-called folk (popular) Islam, the connection with the common Turkic and all-Islamic heritage are revealed, the role of the contexts of the Balkan and Baltic cultures is outlined.
It is assumed that what has been preserved from the beliefs of the T
本文初步介绍了多布鲁贾鞑靼人和波兰立陶宛鞑靼人所熟知的关于好与坏、快乐与不快乐日子的传统信仰和观念。为此，Mollova先生的著作中关于一周中的日子的信仰(法语出版，mefk re Mollova，“Croyances, que les turcs de Balkans attachment au jours de la semaine”，载于:匈牙利科学东方学院学报，1969,XXIII(3)，第361-376页)和亚历山德罗维奇19世纪鞑靼手稿中关于快乐和不快乐日子的信仰(Marek M. Dziekan，“Opisanie dni miesięcznych z chamaiłu Aleksandrowicza”，载于:鞑靼政策-采用鞑靼政策。Łapicz i M. Lewicka(红色)，哥白尼文献学，2 (18)，2016,s. 91-101)。本文还补充了作者的实地研究资料。从本质上讲，这些都是口头和书面的文本，具有实用的目的，并与流行的算命和预测实践有关。根据伊斯兰教历史上的事件和人物，说明了在某些日子里允许或禁止的活动范围，并说明了这样做的理由。本文初步介绍了多布鲁贾鞑靼人和波兰立陶宛鞑靼人所熟知的关于好与坏、快乐与不快乐日子的传统信仰和观念。为此，Mollova先生的著作中关于一周中的日子的信仰(法语出版，mefk re Mollova，“Croyances, que les turcs de Balkans attachment au jours de la semaine”，载于:匈牙利科学东方学院学报，1969,XXIII(3)，第361-376页)和亚历山德罗维奇19世纪鞑靼手稿中关于快乐和不快乐日子的信仰(Marek M. Dziekan，“Opisanie dni miesięcznych z chamaiłu Aleksandrowicza”，载于:鞑靼政策-采用鞑靼政策。Łapicz i M. Lewicka(红色)，哥白尼文献学，2 (18)，2016,s. 91-101)。本文还补充了作者的实地研究资料。从本质上讲，这些都是口头和书面的文本，具有实用的目的，并与流行的算命和预测实践有关。根据神圣的《古兰经》所写的内容，在伊斯兰历史上的事件和人物的帮助下，指出了在某些日子里允许或禁止的行为范围，以及对此的理由。它们反映了普通人的传统生活方式和历法信仰。人们试图将某些日子里与农业、家庭、婚礼、生育、旅行、疾病、梦想等有关的允许和不允许的活动系统化。通过他们的比较分析，揭示了所谓的民间(大众)伊斯兰教的表现形式，与共同的突厥和全伊斯兰遗产的联系，概述了巴尔干和波罗的海文化背景的作用。
据推测，多布鲁贾鞑靼人和波兰-立陶宛鞑靼人的信仰中保存下来的东西反映了口头和书面文字之间的关系:对于多布鲁贾的鞑靼人来说，它更像是口头的，日常的版本，而波兰-立陶宛鞑靼人有书面的主要来源。从研究的角度来看，在巴尔干半岛寻找类似性质的书面资料传播的痕迹是可能的。同时，揭示在好日子和坏日子信仰的普遍维度，因为类似的信仰在其他民族和教派中是已知的。
{"title":"Beliefs in Good and Bad Days among the Tatars in Dobrudja and Among the Polish-Lithuanian Tatars (Preliminary Remarks)","authors":"Veneta Yankova","doi":"10.15388/totoriai-lietuvos-istorijoje.2023.9","DOIUrl":"https://doi.org/10.15388/totoriai-lietuvos-istorijoje.2023.9","url":null,"abstract":"The article provides preliminary notes on traditional beliefs and ideas about good and bad and happy and unhappy days known to Tatars in Dobrudja and Polish-Lithuanian Tatars. For this purpose, beliefs related to the days of the week from M. Mollova work (published in French, Mefküre Mollova, “Croyances, que les turcs de Balkans attachment au jours de la semaine”, in: Acta Orientalia Academiae Scientiarum Hungaricae, 1969, XXIII (3), p. 361–376) and beliefs about happy and unhappy days from Alexandrovich’s hamail, Tatar manuscript of the 19th century (Marek M. Dziekan, “Opisanie dni miesięcznych z chamaiłu Aleksandrowicza”, in: Tatarzy polscy – adoptowani do narodu, Cz. Łapicz i M. Lewicka (red.), Litteraria Copernicana, 2 (18), 2016, s. 91–101) are analysed. They are supplemented by materials from the author’s field studies. By their nature, these are oral and written texts that have a practical purpose and are associated with popular fortune-telling and predictive practices. The scope of permitted or prohibited actions on certain days is indicated, as well as the justification for this with the help of events and personalities from the history of Islam in accordance 
 The article provides preliminary notes on traditional beliefs and ideas about good and bad and happy and unhappy days known to Tatars in Dobrudja and Polish-Lithuanian Tatars. For this purpose, beliefs related to the days of the week from M. Mollova work (published in French, Mefküre Mollova, “Croyances, que les turcs de Balkans attachment au jours de la semaine”, in: Acta Orientalia Academiae Scientiarum Hungaricae, 1969, XXIII (3), p. 361–376) and beliefs about happy and unhappy days from Alexandrovich’s hamail, Tatar manuscript of the 19th century (Marek M. Dziekan, “Opisanie dni miesięcznych z chamaiłu Aleksandrowicza”, in: Tatarzy polscy – adoptowani do narodu, Cz. Łapicz i M. Lewicka (red.), Litteraria Copernicana, 2 (18), 2016, s. 91–101) are analysed. They are supplemented by materials from the author’s field studies. By their nature, these are oral and written texts that have a practical purpose and are associated with popular fortune-telling and predictive practices. The scope of permitted or prohibited actions on certain days is indicated, as well as the justification for this with the help of events and personalities from the history of Islam in accordance with what is written in the Holy Quran. They reflect the traditional lifestyle and calendar beliefs of the common people. An attempt was made to systematize the permitted and unacceptable activities on certain days related to agriculture, family, wedding, childbirth, travel, illness, dreams, etc. By means of their comparative analysis, the manifestations of the so-called folk (popular) Islam, the connection with the common Turkic and all-Islamic heritage are revealed, the role of the contexts of the Balkan and Baltic cultures is outlined.
 It is assumed that what has been preserved from the beliefs of the T","PeriodicalId":33054,"journal":{"name":"Lietuvos Istorijos Studijos","volume":"2 2","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134909286","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-26DOI: 10.15388/totoriai-lietuvos-istorijoje.2023.10
Galina Miškinienė
At the junction of the 20th–21st centuries more and more attention was being paid to the written heritage of Lithuanian Tatars. From 1997 to 2020 seven catalogues of Lithuanian Tatars manuscripts were published. These catalogues describe the Lithuanian Tatars manuscripts, which are kept in state institutions, museums, archives, as well as in private collections of various countries. The larg- est collections of manuscripts are stored in Belarus and Lithuania. The emergence of such catalogues is an excellent basis for further comparative studies.
In 2020 the author of this article managed to get acquainted with a new collection of manuscripts stored in a private collection. Five manuscripts were reviewed and analysed during this research. All of them perfectly represent the main genres of Lithuanian Tatars manuscripts heritage – kitabs, semi-kitabs, hamails, and tefsirs.
The manuscripts are dated from the end of the 19th century to the beginning of the 20th century. Five manuscripts from this collection were presented in the article “Lithuanian Tatar Manuscripts Written in Arabic Script from the Private Collection: New Discoveries” (2020). So far, the content of only one manuscript has been described in a published article. Starting with the catalogue of Lithua- nian Tatar manuscripts written in Arabic script (2005), in which the compilers drew attention to the content of the manuscripts, other catalogues (2011, 2015, 2020) were published according to the same principles – revealing the content of the manuscript. An opportunity to undertake textological analysis of texts opened for researchers.
The folklore material from some manuscripts makes a system of incantations, healing spells, and protective rites that were popular not only among the Muslim community, but also among Christians and Jews. This system is closely related to beliefs and superstitions, the origins of which are found in the universal Muslim culture adopted by the Turks. Kitabs and chamails are abound of astrological, calendrical and magical texts. Texts about auspicious and inauspicious days, dreamers and fals (fortune-telling) attract the attention of scholars.
In this article, we present a fal that we have found in the tefsir (sufra) written by Chalil Juzefovich. This tefsir is dated from the 19th century. Although the fortune-telling text, which is being described for the first time, has no analogues in other manuscripts, it will provide excellent material for further comparative studies. It is much more difficult to determine the source(s) of such texts, as they were very popular in folk culture, may have had a number of variants and a wide circle of distribution. However, with each newly discovered and decoded text, we reveal a layer of Lithuanian Tatar manuscripts.
{"title":"Fal – Fortune Telling from Chalil Juzefovich’s Tefsir (19th Century)","authors":"Galina Miškinienė","doi":"10.15388/totoriai-lietuvos-istorijoje.2023.10","DOIUrl":"https://doi.org/10.15388/totoriai-lietuvos-istorijoje.2023.10","url":null,"abstract":"At the junction of the 20th–21st centuries more and more attention was being paid to the written heritage of Lithuanian Tatars. From 1997 to 2020 seven catalogues of Lithuanian Tatars manuscripts were published. These catalogues describe the Lithuanian Tatars manuscripts, which are kept in state institutions, museums, archives, as well as in private collections of various countries. The larg- est collections of manuscripts are stored in Belarus and Lithuania. The emergence of such catalogues is an excellent basis for further comparative studies.
 In 2020 the author of this article managed to get acquainted with a new collection of manuscripts stored in a private collection. Five manuscripts were reviewed and analysed during this research. All of them perfectly represent the main genres of Lithuanian Tatars manuscripts heritage – kitabs, semi-kitabs, hamails, and tefsirs.
 The manuscripts are dated from the end of the 19th century to the beginning of the 20th century. Five manuscripts from this collection were presented in the article “Lithuanian Tatar Manuscripts Written in Arabic Script from the Private Collection: New Discoveries” (2020). So far, the content of only one manuscript has been described in a published article. Starting with the catalogue of Lithua- nian Tatar manuscripts written in Arabic script (2005), in which the compilers drew attention to the content of the manuscripts, other catalogues (2011, 2015, 2020) were published according to the same principles – revealing the content of the manuscript. An opportunity to undertake textological analysis of texts opened for researchers.
 The folklore material from some manuscripts makes a system of incantations, healing spells, and protective rites that were popular not only among the Muslim community, but also among Christians and Jews. This system is closely related to beliefs and superstitions, the origins of which are found in the universal Muslim culture adopted by the Turks. Kitabs and chamails are abound of astrological, calendrical and magical texts. Texts about auspicious and inauspicious days, dreamers and fals (fortune-telling) attract the attention of scholars.
 In this article, we present a fal that we have found in the tefsir (sufra) written by Chalil Juzefovich. This tefsir is dated from the 19th century. Although the fortune-telling text, which is being described for the first time, has no analogues in other manuscripts, it will provide excellent material for further comparative studies. It is much more difficult to determine the source(s) of such texts, as they were very popular in folk culture, may have had a number of variants and a wide circle of distribution. However, with each newly discovered and decoded text, we reveal a layer of Lithuanian Tatar manuscripts.","PeriodicalId":33054,"journal":{"name":"Lietuvos Istorijos Studijos","volume":"43 5","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134908298","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-26DOI: 10.15388/totoriai-lietuvos-istorijoje.2023.7
Katarzyna K. Starczewska
This paper is aimed at presenting a preliminary comparative study of the Qur’anic translations produced by two autochthonous European Muslim communities: Spanish Mudéjars (Muslims who remained in the Iberian Pen- insula after the Christian reconquest) and Moriscos (former Muslims forced to convert to Christianity) and, on the other side of Europe, the Tatars of Grand Duchy of Lithuania (GDL). The framework for this comparison is provided by some basic facts: over the span of two centuries, in the case of the Morisco pop- ulation (starting with the conquest of Granada in 1492, until the expulsion of the Moriscos in 1609)1, and three centuries in that of the Tatars of the GDL (17th to 19th centuries), their literary production was exclusively hand-written. Both groups preserved their Muslim religiosity but, with some erudite exceptions, had only scarce knowledge of Arabic, the holy language of Qur’anic revelation. Moreover, without having access to one another’s culture, both Moriscos and the Tatars of the GDL adapted the Arabic alphabet to their vehicular languag- es, Romance and Slavic respectively2. Thanks to this adaptation strategy, they maintained the sacred aspect of their writings and were able to translate the Qur’an into a language they fully understood. However, in spite of these strik- ing similarities between the two groups, there were also notable differences. While the Tatars of the GDL were granted full religious freedom, the Moriscos were heavily persecuted for any signs of adherence to Islam. In order to shed more light on the phenomenon of European Muslim cultures, in this paper I will present various manuscript examples of these groups’ Qur’anic translations, and draw some preliminary conclusions regarding the information that can be retrieved from this kind of sources.
{"title":"Ispanijos moriskų ir Lietuvos Didžiosios Kunigaikštystės totorių koranai: palyginimas ir bendrų bruožų suradimas","authors":"Katarzyna K. Starczewska","doi":"10.15388/totoriai-lietuvos-istorijoje.2023.7","DOIUrl":"https://doi.org/10.15388/totoriai-lietuvos-istorijoje.2023.7","url":null,"abstract":"This paper is aimed at presenting a preliminary comparative study of the Qur’anic translations produced by two autochthonous European Muslim communities: Spanish Mudéjars (Muslims who remained in the Iberian Pen- insula after the Christian reconquest) and Moriscos (former Muslims forced to convert to Christianity) and, on the other side of Europe, the Tatars of Grand Duchy of Lithuania (GDL). The framework for this comparison is provided by some basic facts: over the span of two centuries, in the case of the Morisco pop- ulation (starting with the conquest of Granada in 1492, until the expulsion of the Moriscos in 1609)1, and three centuries in that of the Tatars of the GDL (17th to 19th centuries), their literary production was exclusively hand-written. Both groups preserved their Muslim religiosity but, with some erudite exceptions, had only scarce knowledge of Arabic, the holy language of Qur’anic revelation. Moreover, without having access to one another’s culture, both Moriscos and the Tatars of the GDL adapted the Arabic alphabet to their vehicular languag- es, Romance and Slavic respectively2. Thanks to this adaptation strategy, they maintained the sacred aspect of their writings and were able to translate the Qur’an into a language they fully understood. However, in spite of these strik- ing similarities between the two groups, there were also notable differences. While the Tatars of the GDL were granted full religious freedom, the Moriscos were heavily persecuted for any signs of adherence to Islam. In order to shed more light on the phenomenon of European Muslim cultures, in this paper I will present various manuscript examples of these groups’ Qur’anic translations, and draw some preliminary conclusions regarding the information that can be retrieved from this kind of sources.","PeriodicalId":33054,"journal":{"name":"Lietuvos Istorijos Studijos","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134908922","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-26DOI: 10.15388/totoriai-lietuvos-istorijoje.2023.12
Libertas Klimka
The paper presents a new data on the biography of eminent astronomer and land surveyor of Vilnius and Kharkiv universities Anton Szahin (1799– 1842). He was born in Vilnius; may be the scientist was in relationship with Tatar poet Franciszek Szahin-Sokol. A. Szahin studied at the Teachers Institute of Vilnius University. In 1816 he obtained the degree of Master of Philosophy and in next year was invited to work at the Astronomical Observatory of Vilnius University. The Chair of Land Surveying was set up in 1826 and A. Szahin, the author of the first textbooks on higher geodesy (Higher Geodesy and Land Surveying and Levelling, 1929, in Polish) was elected its head. In 1832 the Russian government closed the Vilnius University, as an act of repression after the uprising. A. Szahin was forced to go to Vitebsk where he delivered mathematics at gymnasium. In 1834 A. Szahin was invited to Kharkiv University where he gained the professorship of astronomy.
{"title":"Astronomer and Surveyor Anton Shahin (1799–1842)","authors":"Libertas Klimka","doi":"10.15388/totoriai-lietuvos-istorijoje.2023.12","DOIUrl":"https://doi.org/10.15388/totoriai-lietuvos-istorijoje.2023.12","url":null,"abstract":"The paper presents a new data on the biography of eminent astronomer and land surveyor of Vilnius and Kharkiv universities Anton Szahin (1799– 1842). He was born in Vilnius; may be the scientist was in relationship with Tatar poet Franciszek Szahin-Sokol. A. Szahin studied at the Teachers Institute of Vilnius University. In 1816 he obtained the degree of Master of Philosophy and in next year was invited to work at the Astronomical Observatory of Vilnius University. The Chair of Land Surveying was set up in 1826 and A. Szahin, the author of the first textbooks on higher geodesy (Higher Geodesy and Land Surveying and Levelling, 1929, in Polish) was elected its head. In 1832 the Russian government closed the Vilnius University, as an act of repression after the uprising. A. Szahin was forced to go to Vitebsk where he delivered mathematics at gymnasium. In 1834 A. Szahin was invited to Kharkiv University where he gained the professorship of astronomy.","PeriodicalId":33054,"journal":{"name":"Lietuvos Istorijos Studijos","volume":"129 3","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134909302","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-26DOI: 10.15388/totoriai-lietuvos-istorijoje.2023.17
Mariia Bulgarova
The toponymy of any region contains information about the most important stages in the history of the material and spiritual culture of the people, behind each geographical name there is a historical reality. The toponymic system of each language in verbalized form reflects the historical, social, linguistic and ethno-cultural features of the ethnic group. Toponyms can exist on the map for a long time and remain relevant throughout the history of the people. The migration routes of the Nogais in the expanses of Eurasia are marked by toponyms preserved on maps of many historical territories and states, in archives and written monuments, oral folk art, ethnic memory of peoples. Nogai toponyms are scattered – from the Irtysh to the Danube, from Issyk-Kul to the Mediterranean Sea. In the toponymy of Eurasia, a significant trace was left by the eponym Nogai, immortalized in time and space. Geographical names with the name Nogai are recorded in the toponymy of different peoples inhabiting Russia and abroad in the toponymy of Adygea and North Ossetia, Kabardino-Balkaria and Karachay-Cherkessia, Bashkortostan and Tatarstan, Central Asia. Nogai ethnonyms have been preserved in the names of numerous settlements in Türkiye. The ma- terial given by the author in this article has a huge cultural potential, declares the fact of the cultural and historical value of each geographical name.
{"title":"Proper Names as an Ethnocultural Text: Nogai Place Names as Determinants of Ethnic Memory","authors":"Mariia Bulgarova","doi":"10.15388/totoriai-lietuvos-istorijoje.2023.17","DOIUrl":"https://doi.org/10.15388/totoriai-lietuvos-istorijoje.2023.17","url":null,"abstract":"The toponymy of any region contains information about the most important stages in the history of the material and spiritual culture of the people, behind each geographical name there is a historical reality. The toponymic system of each language in verbalized form reflects the historical, social, linguistic and ethno-cultural features of the ethnic group. Toponyms can exist on the map for a long time and remain relevant throughout the history of the people. The migration routes of the Nogais in the expanses of Eurasia are marked by toponyms preserved on maps of many historical territories and states, in archives and written monuments, oral folk art, ethnic memory of peoples. Nogai toponyms are scattered – from the Irtysh to the Danube, from Issyk-Kul to the Mediterranean Sea. In the toponymy of Eurasia, a significant trace was left by the eponym Nogai, immortalized in time and space. Geographical names with the name Nogai are recorded in the toponymy of different peoples inhabiting Russia and abroad in the toponymy of Adygea and North Ossetia, Kabardino-Balkaria and Karachay-Cherkessia, Bashkortostan and Tatarstan, Central Asia. Nogai ethnonyms have been preserved in the names of numerous settlements in Türkiye. The ma- terial given by the author in this article has a huge cultural potential, declares the fact of the cultural and historical value of each geographical name.","PeriodicalId":33054,"journal":{"name":"Lietuvos Istorijos Studijos","volume":"60 6","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136381157","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-26DOI: 10.15388/totoriai-lietuvos-istorijoje.2023.18
Lina Leparskienė
The cultural landscape of the Vokė River (the right confluent of Neris) in the article is approached as sacred space for local Lithuanian Tatars, who have settled near this river in the end of the 14th century. There are many Tatar origin place names along Vokė, indicating how densely the area was inhabited by this Muslim community. Some villages ceased to be inhabited quite a long time ago, although older people know the precise places of the old cemeteries and mosques that have vanished or were destroyed. In their life stories the landscape of Vokė emerged as a home of many generations, space of ancestral graves and Muslim faith, as well as a realm of peaceful neighbourhood with Christians and Jews.
The life stories of the Tatars from the village of Keturiasdešimt Totorių (Old Russian – Sorok Tatary, Eng. – Forty Tatars) and former Tatar settlement of Afindeviči (now part of Grigiškės town) provided pretext to explore the given territory as spiritual realm. The sacredness in the article is seen not only as a domain of religion, but also as a behaviour, a way of thinking about oneself, others and the surrounding environment. In 2020–2022 recorded life stories are analysed in the context of Christian literature from the 17th century, when Vokė River was inscribed in the sacred Catholic geography as a meaningful landmark of pilgrimage from Vilnius to Trakai. And it was one of the factors that negatively changed attitudes towards Muslim in this epoch of Counterreformation.
Cultural space of the Vokė River in the article is presented from three different perspectives. The first one belongs to the paradigm of the Catholic worldview, re- flected in the 17th century literature of the authors related to Trakai: the anti-Muslim text written by Piotr Czyżewski entitled “The Real Tatar Alfurkan Divided into 40 Parts”, the religious cycle of epodes of Mathias Casimirus Sarbievius, entitled “The Four Miles of Virgin Mary or A Joyous Public Procession to the Temple of the Virgin Mary in Trakai” and the book by the dean of Trakai Symon Mankiewicz “The Trakai Parish Church, the Miracles of Our Lady Mother of God explained, by the Priest Symon Mankiewicz of the bishopric of Samogitia diocese newly exposed to the world”. Even though this literature reflects the attitude towards Muslims of only one side, it also testifies people’s behaviour where rules dictated by culture and religion were violated when danger to health or life arose. As follows from this literature, at that time the Muslim could pray at the image of Our Lady of Trakai, and a Christian seek to cure the disease with help of Tatar ‘sorcery’. Therefore, the second perspective explores Vokė as a space that has attracted people of various denominations in search for help to recover health and spiritual state of mind thanks to knowledge and mysterious power of Tatar healers, known as ‘faldjey’ (Pol. fałdżej). The portrait and activities of probably the last faldjey from those places was illu
{"title":"Sacredness of the Landscape of Vokė River in the Geography of Tatar Life Stories","authors":"Lina Leparskienė","doi":"10.15388/totoriai-lietuvos-istorijoje.2023.18","DOIUrl":"https://doi.org/10.15388/totoriai-lietuvos-istorijoje.2023.18","url":null,"abstract":"The cultural landscape of the Vokė River (the right confluent of Neris) in the article is approached as sacred space for local Lithuanian Tatars, who have settled near this river in the end of the 14th century. There are many Tatar origin place names along Vokė, indicating how densely the area was inhabited by this Muslim community. Some villages ceased to be inhabited quite a long time ago, although older people know the precise places of the old cemeteries and mosques that have vanished or were destroyed. In their life stories the landscape of Vokė emerged as a home of many generations, space of ancestral graves and Muslim faith, as well as a realm of peaceful neighbourhood with Christians and Jews.
 The life stories of the Tatars from the village of Keturiasdešimt Totorių (Old Russian – Sorok Tatary, Eng. – Forty Tatars) and former Tatar settlement of Afindeviči (now part of Grigiškės town) provided pretext to explore the given territory as spiritual realm. The sacredness in the article is seen not only as a domain of religion, but also as a behaviour, a way of thinking about oneself, others and the surrounding environment. In 2020–2022 recorded life stories are analysed in the context of Christian literature from the 17th century, when Vokė River was inscribed in the sacred Catholic geography as a meaningful landmark of pilgrimage from Vilnius to Trakai. And it was one of the factors that negatively changed attitudes towards Muslim in this epoch of Counterreformation.
 Cultural space of the Vokė River in the article is presented from three different perspectives. The first one belongs to the paradigm of the Catholic worldview, re- flected in the 17th century literature of the authors related to Trakai: the anti-Muslim text written by Piotr Czyżewski entitled “The Real Tatar Alfurkan Divided into 40 Parts”, the religious cycle of epodes of Mathias Casimirus Sarbievius, entitled “The Four Miles of Virgin Mary or A Joyous Public Procession to the Temple of the Virgin Mary in Trakai” and the book by the dean of Trakai Symon Mankiewicz “The Trakai Parish Church, the Miracles of Our Lady Mother of God explained, by the Priest Symon Mankiewicz of the bishopric of Samogitia diocese newly exposed to the world”. Even though this literature reflects the attitude towards Muslims of only one side, it also testifies people’s behaviour where rules dictated by culture and religion were violated when danger to health or life arose. As follows from this literature, at that time the Muslim could pray at the image of Our Lady of Trakai, and a Christian seek to cure the disease with help of Tatar ‘sorcery’. Therefore, the second perspective explores Vokė as a space that has attracted people of various denominations in search for help to recover health and spiritual state of mind thanks to knowledge and mysterious power of Tatar healers, known as ‘faldjey’ (Pol. fałdżej). The portrait and activities of probably the last faldjey from those places was illu","PeriodicalId":33054,"journal":{"name":"Lietuvos Istorijos Studijos","volume":"52 1-2","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136381619","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-26DOI: 10.15388/totoriai-lietuvos-istorijoje.2023.11
Mehmet Celal Varışoğlu, Behice Varışoğlu
In this study, the perspective of the Republic of Türkiye towards Lithuania and the Lithuanian Tatars has been examined within the framework of cultural diplomacy. The relations established within the cultural framework between the citizens of both countries contribute positively to the 92-year diplomatic relations of the two countries. Turkish Embassy in Vilnius in particular, Ministry of National Education, Ministry of Culture and Tourism, Turkish Cooperation and Coordination Agency (TIKA), Yunus Emre Institute, Presidency for Turks Abroad and Related Communities (YTB), universities, municipalities and other public institutions, companies, artists, academics, and students continue to contribute to the diplomatic relations between the two countries in the field of cultural diplomacy.
In the study, it has been concluded that the historical and cultural bond between Türkiye and Lithuania continues to increase within the framework of public diplomacy and cultural diplomacy.
{"title":"Türkiye’s Perspective Towards Lithuania and Lithuanian Tatars in the Framework of Cultural Diplomacy","authors":"Mehmet Celal Varışoğlu, Behice Varışoğlu","doi":"10.15388/totoriai-lietuvos-istorijoje.2023.11","DOIUrl":"https://doi.org/10.15388/totoriai-lietuvos-istorijoje.2023.11","url":null,"abstract":"In this study, the perspective of the Republic of Türkiye towards Lithuania and the Lithuanian Tatars has been examined within the framework of cultural diplomacy. The relations established within the cultural framework between the citizens of both countries contribute positively to the 92-year diplomatic relations of the two countries. Turkish Embassy in Vilnius in particular, Ministry of National Education, Ministry of Culture and Tourism, Turkish Cooperation and Coordination Agency (TIKA), Yunus Emre Institute, Presidency for Turks Abroad and Related Communities (YTB), universities, municipalities and other public institutions, companies, artists, academics, and students continue to contribute to the diplomatic relations between the two countries in the field of cultural diplomacy.
 In the study, it has been concluded that the historical and cultural bond between Türkiye and Lithuania continues to increase within the framework of public diplomacy and cultural diplomacy.","PeriodicalId":33054,"journal":{"name":"Lietuvos Istorijos Studijos","volume":"PC-25 3","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134910423","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-26DOI: 10.15388/totoriai-lietuvos-istorijoje.2023.4
Vladyslav V. Hrybovskyi
The ethnic and demographic situation on the borderland of the Grand Duchy of Lithuania and the Crimean Khanates is analysed on the basis of narratives (Michalon Lituanus, Marcin Broniowski, Marcin Bielski, Bartosz Paprocki) and documentary sources (publications “Lithuanian Metrics”, “Archive of South Western Russia”, documents of the Russian State Archive of Ancient Acts, Central State Historical Archive of Ukraine).
The boundaries laid by the local prince of Kiev Simeon Olelkovich in the 15th century were significant for a later time as a precedent for ideas about the boundary between the Black Sea Tatars and Ukrainian Cossacks. The Zaporozhian Host at the early 18th century referred it as “Vytautas borders”. However, this “boundary” was conditional. The steppe space between the rivers Southern Bug and Dnieper was occupied by the Ukrainian Cossacks (later the Zaporozhians) in the summer, and by the “Perekop Tatars” in the winter. The seasonal migrations, set by the conditions of the first half of the 16th century, persisted until the middle of the 17th century.
The notion “Tatars” is a conventional designation for the Turkic-speaking population in the Black Sea steppe before the migration of the Noghais to this region in the second half of the 16th to early 17th centuries. “Perekop Tatars” were not nomads, but a semi-sedentary population. Economic occupations and the degree of settlement of this population differed according to gender, age and social position. Women, children, clients and slaves lived in stationary settlements, were engaged in agriculture and horticulture. Full-fledged men led an mobile lifestyle, were engaged in stockbreeding, hunting and war. The economy was based on sheep and horse breeding.
Particular attention is paid to the male groups of the “Perekop Tatars”, which had a changeable and often multiethnic composition, combined shepherding and war, and for a long time were without a family and permanent place of residence. Some demographic data (cited by Gilles Veinstein) indicate a significant excess of the number of men relative to women. These male groups in the sources of that time are designated as “Kazak” and “Çoban”.
本文在叙述(Michalon Lituanus, Marcin Broniowski, Marcin Bielski, Bartosz Paprocki)和文献资料(出版物《立陶宛计量》，《俄罗斯西南档案馆》，俄罗斯国家古代档案档案，乌克兰中央国家历史档案馆)的基础上，分析了立陶宛大公国和克里米亚汗国边境地区的民族和人口状况。
15世纪，当地的基辅王子西蒙·奥勒科维奇(Simeon Olelkovich)划定的边界在后来的一段时间里具有重要意义，为黑海鞑靼人与乌克兰哥萨克人之间的边界划定提供了先例。18世纪早期的扎波罗热人将其称为“维陶塔斯边界”。然而，这个“边界”是有条件的。南布格河和第聂伯河之间的草原空间在夏季被乌克兰哥萨克人(后来的扎波罗热人)占领，在冬季被“佩雷科普鞑靼人”占领。由16世纪上半叶的环境所决定的季节性迁徙一直持续到17世纪中叶。“鞑靼人”这个概念是一个传统的称呼，指的是16世纪下半叶到17世纪初诺盖人迁移到黑海大草原之前说突厥语的人口。“佩雷科普鞑靼人”不是游牧民族，而是半定居人口。这些人口的经济职业和定居程度因性别、年龄和社会地位而异。妇女、儿童、嫖客和奴隶住在固定的定居点，从事农业和园艺。成熟的男人过着流动的生活方式，从事畜牧业、狩猎和战争。经济以饲养羊和马为基础。特别注意的是“Perekop鞑靼人”的男性群体，他们是多变的，往往是多民族组成，既牧羊又打仗，长期没有家庭和永久居住地。一些人口统计数据(吉尔斯·范斯坦引用)表明，男性的数量明显多于女性。这些男性群体在当时的文献中被称为“哈萨克族”和“Çoban”。
{"title":"Тюркоязычное население степного пограничья Великого княжества Литовского и Крымского ханства в ХV – первой половине ХVІ вв.","authors":"Vladyslav V. Hrybovskyi","doi":"10.15388/totoriai-lietuvos-istorijoje.2023.4","DOIUrl":"https://doi.org/10.15388/totoriai-lietuvos-istorijoje.2023.4","url":null,"abstract":"The ethnic and demographic situation on the borderland of the Grand Duchy of Lithuania and the Crimean Khanates is analysed on the basis of narratives (Michalon Lituanus, Marcin Broniowski, Marcin Bielski, Bartosz Paprocki) and documentary sources (publications “Lithuanian Metrics”, “Archive of South Western Russia”, documents of the Russian State Archive of Ancient Acts, Central State Historical Archive of Ukraine).
 The boundaries laid by the local prince of Kiev Simeon Olelkovich in the 15th century were significant for a later time as a precedent for ideas about the boundary between the Black Sea Tatars and Ukrainian Cossacks. The Zaporozhian Host at the early 18th century referred it as “Vytautas borders”. However, this “boundary” was conditional. The steppe space between the rivers Southern Bug and Dnieper was occupied by the Ukrainian Cossacks (later the Zaporozhians) in the summer, and by the “Perekop Tatars” in the winter. The seasonal migrations, set by the conditions of the first half of the 16th century, persisted until the middle of the 17th century.
 The notion “Tatars” is a conventional designation for the Turkic-speaking population in the Black Sea steppe before the migration of the Noghais to this region in the second half of the 16th to early 17th centuries. “Perekop Tatars” were not nomads, but a semi-sedentary population. Economic occupations and the degree of settlement of this population differed according to gender, age and social position. Women, children, clients and slaves lived in stationary settlements, were engaged in agriculture and horticulture. Full-fledged men led an mobile lifestyle, were engaged in stockbreeding, hunting and war. The economy was based on sheep and horse breeding.
 Particular attention is paid to the male groups of the “Perekop Tatars”, which had a changeable and often multiethnic composition, combined shepherding and war, and for a long time were without a family and permanent place of residence. Some demographic data (cited by Gilles Veinstein) indicate a significant excess of the number of men relative to women. These male groups in the sources of that time are designated as “Kazak” and “Çoban”.","PeriodicalId":33054,"journal":{"name":"Lietuvos Istorijos Studijos","volume":"2 8","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136381755","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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