This article examines the development of Muslim charitable practices in the Russian Empire (Volga-Ural region, Siberia and the northern Kazakh Steppe) from the Russian conquest of Kazan in 1552 to the 1917 Russian Revolution. Building upon existing research on charity in those regions, it argues that Russian rule from the 1550s to the mid-1800s created the basis for a range of locally-organized charity-based economies for meeting the religious, cultural, and social needs of Muslim communities in a non-Muslim state. Though these economies differed somewhat in organization, all were structured around Muslim modes of charity and all generated and re-enforced hierarchies within their respective communities. The struggles over charitable practices that occurred from the 1860s to 1917 emerged from these well-established but evolving economies as their participants responded to changing circumstances within and around their confessional communities.

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The article examines the role of early twentieth-century Tatar-language fiction in creating and popularizing national symbols and in redefining the categories into which intellectuals divided the members of their society. This article focuses, in particular, on the works of a number of post-1905 writers who have received relatively little attention in English-language scholarship. While not neglecting the imperial context, it takes an intellectual rather than social historical approach. It draws on Tatar-language poems, novels, memoirs, letters, and archival documents from the early 1900s. В статье рассматривается роль татарской литературы начала ХХ века в создании и популяризации национальных символов и переопределе­нии категорий, с помощью которых интеллектуалы стратифицировали членов общества. В центре внимания Даниэль Росс работы нескольких татарских писателей, активность которых выпала на период после Первой русской революции (1905-1907) (поэзия, проза, воспоминания, письма и архивные документы). Имперский контекст играет важную роль в интерпретации их творчества, однако автор определяет свой подход не как социально-исторический, а как "интеллектуальный", сформированный под влиянием постколониальной методологии.

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