Imagined mosque communities in Russia: Central Asian migrants in Moscow

Rano Turaeva

doi:10.1080/14631369.2018.1525529

Abstract

ABSTRACTThe article aims to shed light on mosque communities in Russia through the example of mosques frequented by Moscovites and by Central Asian migrants. I will make use of Anderson’s theoretical framework of ‘imagined community’ in analysing the material presented in the article. The main argument is that there are no real mosque communities and rather that the sense of community formed around mosques is imagined. There are nevertheless a variety of networks, groups and institutions within and around mosques. The article is based on fieldwork conducted in 2016 and 2017.

Highlights

Islam in Russia became politically and economically important in the light of escalated conflicts in the Middle East and terrorism and due to large-scale migration of Muslims from former Soviet Republics
Within Russia, the Islamic leadership has come from Tatars, though the North Caucasus is populated by Muslims
Each mosque may have a ‘skeleton’ of people who have attended for a long time, I argue that there is not a clearly defined and united Muslim community based on face-to-face contact or mosque membership

Summary

Introduction

Mosques and medreses (religious educational establishments) are not the only Muslim spaces in Russia Halal businesses such as cafes, food processing industries, cattle farms, shops and religious healing practices draw Muslims to work and consume. The market in halal has become so promising that the religious leadership in Moscow, and in Russia more generally, is actively involved in expanding and institutionalising this ‘Islamic economy’ through certification, marketing, production controls and banking.[3] In all these Muslim spaces, the relations between the various institutions, organisations, political actors, Muslims and others in them are being progressively structured, regulated and controlled. Both processes are in constant dialogue, reshaping both the imagined community and real interactions within Muslim spaces To this end, I will present a subjective definition of the community of Muslim migrants in Moscow and some snapshot realities of the community in different forms in order to contextualise the imagination. I analyse the presented material through Benedict Anderson’s framework of imagined community

Materials and methods

Conclusion

Notes on contributor