“Polar Islam: Muslim Communities in Russia’s Arctic Cities,” Problems of Post-Communism, at tandfonline.com/doi/full/10.1080/10758216.2019.1616565
, f cuses less n the l gical divisi ns than d Muslims elsewhere. At the “ fficial” level,” f r example the 59 registered m sques in the N rth welc me b th Sunnis and Shiia and all f ur legal sch ls f Sunni Islam.
Laruelle and H hmann d n t say, but this lack f divisi n is als f und in many ther places in the Russian Federati n largely because S viet anti-religi us eff rts left the Muslim p pulati n with ut a sophisticated understanding f these differences and thus paved the way f r a m re “ecumenical” approach than in places where religious knowledge is greater.
They stress that msques in the Russian Nrth are “supra-ethnic.” That is, they accept “every Muslim n matter the nationality f the imam r f the msque’s patrn. In the majority of cases, imams and funders may be Tatar, Bashkir, or Azerbaijani, but everyday followers are mostly North Caucasians, Uzbeks, or Tajiks.”
And they p int ut that “preaching takes place in Russian, the only language shared by all these communities.”
What their findings suggest is that except fr small numbers f radicals n bth sides, the Russian and Muslim communities in the Russian Nrth are finding it easier t cperate with ne anther than is the case in mre lng-settled Russian nes t the suth and that the Muslim community itself is becming mre integrated as well.
At present, these tw trends are mutually reinforcing, but there is a risk that the further integratin f the Muslim community culd pse new challenges t the brader ne especially as the Muslim communities there continue t grw relative t the surrounding and predominantly ethnic Russian nes.
At the very least, this development culd make inter-religius relatinships mre fraught and inter-ethnic nes less s in the Russian Nrth.