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Publishers and publishing --- Tatar imprints --- History --- Tatarskoe gosudarstvennoe izdatelʹstvo. --- Russia (Federation) --- Imprints.

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Learned by heart and copied by hand in the Volga region for generations, Kyssa’i Yusuf ( The Story of Joseph ) is today the only surviving work by the founder of Bulgar-Tatar literature Kol Gali (1183–1236) and is here rendered into English for the first time in its entirety by Fred Beake and Ravil Bukharaev. Supporting the translation, which is fully annotated, are forty specially commissioned illustrations by one of Russia’s leading contemporary artists Azat Minnekaev. The volume also includes a facsimile of one of the newly discovered handmade copies of the nineteenth century, together with a full introduction presenting the historical and literary context of the work. Kyssa’i Yusuf , comprising over a thousand stanzas, is an Islamic version of the well known biblical tale, and is presumed to have been a ‘popularized’version based on an earlier Islamic narrative – not unlike the late-twentieth century ‘interpretation’ found in the popular musical Joseph and His Technicolour Dreamcoat . The translation will be of special interest to biblical scholars as well as students of Islamic literature and those pursuing inter-faith studies.

Bashkir literature. --- Folk literature, Bashkir. --- Tatar literature. --- Bashkir folk literature --- Bashkir literature --- Folk poetry, Bashkir. --- Folk poetry, Tatar. --- Tatar folk poetry --- Tatar poetry --- Bashkir folk poetry --- Bashkir poetry --- Joseph --- Hovsēpʻ Geghetsʻik --- Iosif Prekrasnyĭ --- Iosif --- I︠U︡sup --- Joesoep --- Joseph, --- Jusuf, --- Jusuf --- Kandjeng Nabi Jusuf --- Kanjeng Nabi Yusuf --- Nabbi Joesoep --- Nabbi Jusup --- Nabbi Yussup --- Nabi Jusuf --- Nabi Yusuf --- Yehosef --- Yosef --- Yūsuf al-Ṣiddiq --- Yusuf, --- Yusuf --- יוסף --- יוסף בן יעקב אבינו --- יוסף, --- يوسف الصديق --- Yuya

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In her book, Gulnaz Sibgatullina examines the intricate relationship of religion, identity and language-related beliefs against the background of socio-political changes in post-Soviet Russia. Focusing on the Russian and Tatar languages, she explores how they simultaneously serve the needs of both Muslims and Christians living in the country today. Mapping linguistic strategies of missionaries, converts and religious authorities, Sibgatullina demonstrates how sacred vocabulary in each of the languages is being contested by a variety of social actors, often with competing agendas. These linguistic collisions not only affect meanings of the religious lexicon in Tatar and Russian but also drive a gradual convergence of Russia's Islam and Christianity.

Language and culture --- Russian language --- Tatar language --- Turkic languages, Northwest --- Slavic languages, Eastern --- Religious aspects --- Islam. --- Christianity. --- Russia (Federation) --- Ethnic relations. --- Culture

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Religion and nationalism are both powerful and important markers of individual identity, but the relationship between the two has been a source of considerable debate. Much, if not most, of the early work done in Nationalism Studies has been based, at least implicitly, on the idea that religion, as a genealogical carrier of identity, was displaced with the advent of secular modernity, which was caused by nationalism. Or, to put it another way, national identity, and its ideological manifestation nationalism, filled the void left in people’s self-identification as religion retreated in the face of modernity. Since at least the late 1990s, this view has been increasingly challenged by scholars trying to account for the apparent persistence of religious identities. Perhaps even more interestingly, scholars of both religion and nationalism have noted that these two kinds of self-identification, while sometimes being tense, as the earlier models explained, are also frequently coexistent or even mutually supportive. This collection of essays explores the current thinking about the relationship between religion and nationalism from a variety of perspectives, using a number of different case studies. What all these approaches have in common is their interest in complicating our understandings of nationalism as a primarily secular phenomenon by bringing religion back into the discussion.

Christian nationalism --- Protestantism --- evangelicalism --- ecumenical movement --- Reinhold Niebuhr --- Francis Miller --- Christianity and Crisis --- axial age --- kinship --- monolatry --- monotheism --- nation --- priest --- religion --- territory --- nationalism --- Tatar --- socialism --- Islamic reform --- Wahhabism --- religious nationalism --- American Buddhism --- God and Country --- minority religion in the U.S. --- Engaged Buddhism --- Romanitas --- Hellenitas --- Graecitas --- Hellene --- Greek --- Byzantine Empire --- identity --- consciousness --- religious rituals --- secular rituals --- profane rituals --- democratic faith --- civil religion --- civility --- moderation --- Orthodox Christianity --- autocephaly --- schism --- canon law --- church–state conflicts --- Buddhism --- Theravāda --- non-violence --- asceticism --- polytheism --- Burma --- Myanmar --- Islamism

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Religion and nationalism are both powerful and important markers of individual identity, but the relationship between the two has been a source of considerable debate. Much, if not most, of the early work done in Nationalism Studies has been based, at least implicitly, on the idea that religion, as a genealogical carrier of identity, was displaced with the advent of secular modernity, which was caused by nationalism. Or, to put it another way, national identity, and its ideological manifestation nationalism, filled the void left in people’s self-identification as religion retreated in the face of modernity. Since at least the late 1990s, this view has been increasingly challenged by scholars trying to account for the apparent persistence of religious identities. Perhaps even more interestingly, scholars of both religion and nationalism have noted that these two kinds of self-identification, while sometimes being tense, as the earlier models explained, are also frequently coexistent or even mutually supportive. This collection of essays explores the current thinking about the relationship between religion and nationalism from a variety of perspectives, using a number of different case studies. What all these approaches have in common is their interest in complicating our understandings of nationalism as a primarily secular phenomenon by bringing religion back into the discussion.

Religion & beliefs --- Christian nationalism --- Protestantism --- evangelicalism --- ecumenical movement --- Reinhold Niebuhr --- Francis Miller --- Christianity and Crisis --- axial age --- kinship --- monolatry --- monotheism --- nation --- priest --- religion --- territory --- nationalism --- Tatar --- socialism --- Islamic reform --- Wahhabism --- religious nationalism --- American Buddhism --- God and Country --- minority religion in the U.S. --- Engaged Buddhism --- Romanitas --- Hellenitas --- Graecitas --- Hellene --- Greek --- Byzantine Empire --- identity --- consciousness --- religious rituals --- secular rituals --- profane rituals --- democratic faith --- civil religion --- civility --- moderation --- Orthodox Christianity --- autocephaly --- schism --- canon law --- church–state conflicts --- Buddhism --- Theravāda --- non-violence --- asceticism --- polytheism --- Burma --- Myanmar --- Islamism