俄罗斯帝国作为朝觐和俄罗斯东正教朝圣的监管者

Oleg V. Anisimov
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引用次数: 0

摘要

艾琳·凯恩(Eileen Kane)对俄罗斯帝国管理朝觐(从伏尔加河地区、高加索地区、中亚到中东的穆斯林朝圣)经验的研究,不仅从亚非研究或宗教史的角度来看,令人感兴趣。这也可能是一项比较研究,因为作者通过参考俄罗斯对奥斯曼帝国阿拉伯省份的基督徒人口的政策来说明她的观察和结论。凯恩提出了一个有争议的论点,即俄罗斯为其臣民进行的朝觐提供了非官方的支持。尽管对俄罗斯东正教朝圣的赞助完全符合俄罗斯在中东的地缘政治角色,也符合沙皇的意识形态,但对俄罗斯政府来说,公开宣布对有组织的朝觐感兴趣是不可能的。规范朝觐的想法与俄罗斯将其穆斯林臣民纳入帝国以确保帝国统治的需要是一致的。在奥斯曼帝国,各种宗教的信徒统一在一个王朝下,并享有其领事保护,可以从比较历史研究的角度和当局对帝国统一的总体观念来看待。在这种情况下,比较模式可以是:当局对朝圣和朝觐传统的挪用;他们的现代化;政策实施中的争议;领事保护;神职人员对帝国官僚的屈从。基督教和伊斯兰教这两种宗教文化之间的深刻差异,导致了俄罗斯穆斯林和东正教在中东存在的差异。在19世纪后期,沙皇的东正教臣民在到达他们朝圣的目的地时,被提供了帝国东正教巴勒斯坦协会的服务:他们可以使用“俄罗斯巴勒斯坦”拥有的住宿,并由俄罗斯东正教教会在耶路撒冷的传教团提供精神指导。沙皇的穆斯林臣民没有享受同等程度的官方保护。
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The Russian Empire as a Regulator of the Hajj and Russian Orthodox Pilgrimage
The work by Eileen Kane on the Russian Empire’s experience of regulating the hajj — the Muslim pilgrimage from the Volga region, the Caucasus, and Central Asia to the Middle East — is of interest not only from the perspective of Asian and African studies or the history of religion. It is also, potentially, a comparative study as the author illustrates her observations and conclusions by referring to Russia’s policies towards the Christian populations of the Arab provinces of the Ottoman Empire. E. Kane advances a debatable thesis that Russia provided unofficial support for the hajj undertaken by its subjects. Whereas the patronage of Russian Orthodox pilgrimage was fully in line with Russia’s geopolitical role in the Middle East as well as with the tsarist ideology, open declaration of its interest in an organized hajj was out of the question for the Russian government. The idea of regulating the hajj was consistent with Russia’s need to integrate its Muslim subjects into the empire in order to secure the imperial rule. In the Ottoman Empire, adherents of various religions united under one dynasty and entitled to its consular protection can be viewed from the perspective of comparative historical research and the authorities’ general idea of imperial unity. In this case, the modes of comparison can be the following: the appropriation by the authorities of the traditions of pilgrimage and the hajj; their modernization; controversies in implementing the policies; consular protection; the subjugation of the clergy to the imperial bureaucracy. The profound differences between the two religious cultures, Christianity and Islam, resulted in the differences between Russia’s Muslim and Orthodox presence in the Middle East. In the late 19th century, Orthodox subjects of the tsar upon arriving at the destination of their pilgrimage, were offered the services of the Imperial Orthodox Palestine Society: they could use the accommodation owned by the “Russian Palestine”, and were provided with spiritual guidance by the Russian Orthodox ecclesiastical mission in Jerusalem. Muslim subjects of the tsar did not enjoy the same level of official protection.
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