Paul
Goble
Staunton, June 11 – The Kryashens, an
Orthodox Christian group who view themselves as survivors of the pre-Mongol
Bulgar state and whom Kazan Tatars view as a subgroup of their nation who were
forcibly converted by Moscow, are famous in some circles because they are the
rare Christian community whose members call God Allah.
Among specialists on nationality
issues, however, the Kryashens are better known as a political football between
Moscow and Kazan, with Moscow promoting them as a separate nationality to
reduce the number of Volga Tatars and Kazan insisting they are a sub-ethnos of
the Tatars and should be counted with them. (On this long-running fight, see windowoneurasia2.blogspot.com/2013/12/window-on-eurasia-kryashens-again.html.)
That debate has heated up again in
advance of the 2020 census, but a new article on the Zen.Yandex Living
Central Asia portal calls attention to an aspect of this fight which is
often missed, the equally negative consequences for the Kryashens of the two nationality
policies Moscow has used (zen.yandex.ru/media/centralasia/pochemu-ischezaiut-pravoslavnye-tatary--kriasheny-5edf471ee5b61c4a63468ceb),
When Moscow has used language as the
basic definer of nationality, as in Soviet times and again under Putin, the
Kryashens have declined in number because many of them find it easy to
assimilate to the Russian nation given that they physically resemble the Russians
and are welcomed as culturally similar because of their religious affiliation.
And when religion is central as it was in
the 1990s, the Kryashens also tend to assimilate to the Russian nation because they
share a common faith. In short, in either case, the Kryashens tend to move away
from the Tatars and toward the Russians, exactly the direction Moscow prefers.
In neither case, the portal suggests, are
Kryashens likely to consolidate as a nation of their own; and only if culture
rather than language or religion becomes the basic definer of identity is there
a chance that the Kryashens will assimilate with the Tatars given that they
share many cultural elements even if they differ on religion.
The Kryashen example highlights the
different ways that stress on language, religion or culture play in whether a
group consolidates or assimilates with another one; and as such, this is an
object lesson for other groups which are dealing with the evolution of Moscow’s
stress now on one and now on another of
these three.
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