Reviews

Constituting the proveedings of a colloquium held in April 1999 in the Academy of Sciences of the Republic of Uzbekistan, the present volume offers a wide range of short contributions on the history and anthropology of Jews and Judaism in Central Asia, from the origins to our days. List of papers: E. V. Rtveladze, “Evrei-iudaisty v doislamskoi Srednei Azii [Israelite Jews in Pre-Islamic Middle Asia],” 5-12; G. Ia. Dresvianskaia, “K istorii iudaisma v Srednei Azii [Contribution to the History of Judaism in Middle Asia],” 20-5 (the author rapidly evokes the transformation of allegedly Jewish places of worship into mosques during the first centuries of the Islamic period in Samarqand [Afrasiyab]); R. V. Al’meev, “K etnologii bukharskikh evreev [Contribution to the Ethnology of Bukharan Jews],” 26-38; V. K. Genshtke & T. E. Vaganova, “Nekotorye svedeniia o sredneaziatskikh evreiakh (po putevym ocherkam G. Lansdella [Some Testimonies on Middle Asian Jews (through G. Lansdell’s Travel Accounts],” 39-50, ill. (through Lansdell’s travelogue Russian Central Asia (1885), the author rapidly evokes the everyday life of the Jewish communities in Tashkent and Samarqand, and provides statistics on the “autochthonous Jewish (evrei tuzemnye)” population of the region (oblast’) of Samarqand in 1915); V. A. Germanov & B. V. Lunin, “Istorik i etnograf bukharskikh (sredneaziatskikh) evreev Z. L. Amitin-Shapiro [Z. L. Amitin-Shapiro, a Historian and Ethnographer of Bukharan (Middle Asian) Jews],” 51-63 (supra 57); B. A. Golender, “Iudaica na turkestanskikh pochtovykh otkrytkakh [The Judaica on Postcards from Turkistan],” 64-76, ill. (this richly illustrated paper traces the evolution of the pictural representation of Central Asian Jews from late nineteenth-century Russian travelogues and albums to early twentieth-century pictural and photographic postcards; as the author rightly suggests, a number of these illustrations are the product of varied kinds of montage; the turn of the Soviet period is interestingly marked with the association of the Bukharan Jewry with the representation of a remote, archaic past; if the rediscovery of this iconographic resource is only beginning, its systematic analysis remains also to be developed); S. M. Gorshenina, “K istorii bukharskogo otdeleniia Imperatorskogo obshchestva vostokovedeniia [Contribution to the History of the Bukharan Section of the Imperial Society of Oriental Studies],” 77-83 (reviewed in supra 34); A. B. Dzhumaev, “Bukharskie evrei i muzykal’naia kul’tura Srednei Azii [Bukharan Jews and the Musical Culture of Middle Asia],” 84-102 (infra 375); V. A. Ivanov, “Epokha Turkestanskogo general-gubernatorstva v istorii sredneaziatskikh (bukharskikh) evreev [The Period of the General-Governorate of Turkistan in the History of Middle Asian (Bukharan) Jews],” 103-23 (infra 297); G. N. Nikitenko & R. N. Shigabdinov, “Arkhivy Uzbekistana kak istochnik po istorii evreiskoi obshchiny [The Archives of Uzbekistan as a source for the History of the Jewish Community],” 124-31 (supra 24); C. Poujol, “Sviazi mezhdu Tsentral’noi Aziei i Palestinoi, ili puti affektivnogo sionizma, 1793-1917 gg. [The Links between Central Asia and Palestine, or the Paths of an Affective Zionism, 1793-1917],” 132-51 (the reedition of an important article initially published in French); B. Sidikov, “Sredneaziatskie evrei: rol’ i funktsii etnoreligioznogo men’shinstva v zhizni vostochnogo obshchestva (obshchemetodologicheskie voprosy) [Middle Asian Jews: The Role and Function of an Ethno-Religious Minority in the Life of an Oriental Society (Overall Methodological Problems)],” 151-69 (this panoramic diachronic study compares the role played by the Jews in Central Asia as intermediaries with that of other ethnic and confessional groups over history, and rapidly evokes their current roles as intermediaries between the developed economies of the West and post-Soviet Central Asia); I. D. Fok, “‘Turkestanskii sbornik’ o grazhdanskom statuse bukharskikh evreev v Russkom turkestane [The Turkestanskii Sbornik on the Civic Status of Bukharan Jews in Russian Turkistan],” 170-4 (on the basis of an early-twentieth-century collection of articles of the Turkestanskii sbornik on the legal status of Central Asian Jews, the author provides a chronology of the most significant restrictions adopted during the Russian colonial period: the edict of 1889 allowing residence in Russian Turkistan only to the autochthonous Jews inhabiting there since before the Russian conquest; the successive report of this measure, with the support of the Muscovite bourgeoisie, until 1900, then 1905, then 1907; and the ukaz of February 1909 maintaining these restrictions over the Jews converted to Islam); A. I. Sheviakov, “Evrei Tashkentskoi oblasti v kontse xix – nachale xx veka [The Jews of the Region of Tashkent in the Late Nineteenth – Early Twentieth Centuries],” 175-84 (based on the classical writings by Dobrosmyslov and Amitin-Shapiro, this article, focusing on terminological aspects, shortly evokes the demographic evolution of the respective ‘autochthonous’ and ‘European’ Jewish populations of Tashkent during the Tsarist and early Soviet periods); M. A. Iusupova, “Dva etiuda po istorii arkhitektury Uzbekistana, sviazannykh s evreiskoi diasporoi [Two Studies on the History of Architecture of Uzbekistan in Relation with the Jewish Diaspora],” 185-201, ill (infra 357).

Stéphane A. Dudoignon, National Centre for Scientific Research, Paris
CER: I-3.4.A-262