XXXII Международный конгресс ИИСАА. 26–28 апреля 2023 г.

Россия и Восток. К 300-летию СПбГУ. Материалы конгресса 241 Источниковедение и историография народов Центральной Азии и Кавказа Buddhism; it is intended to serve the integration of multiple data into a coherent picture of the systemic perception of tradition. In our report we will try to reveal the main historical stages of Buddhism penetration into the territory of Central Asia. At the same time a special emphasis is made on the processes of spread in the sites of Ak-Beshim and Red River, the territory of which is a part of modern states of Central Asia and occupies a special place in the system of Buddhist worldview. Mamedova R. (University of Pardubice, Czech Republic) The Source studies and Historiography on the transformation of Turkish-Muslim women in the South Caucasus in the 19th–20th century The main purpose of this study is to examine the sources and research studies related to the transformation of Turkish-Muslimwomen in the South Caucasus in the 19th-20th century. With this intention, I will subject the newspaper, magazine materials, and some diaries to review. Therewithal , I will focus on studies in English and Azerbaijani. One of the important works of this kind is Farideh Heyat’s «Azeri Women in Transition: Women in Soviet and post-Soviet Azerbaijan». Unlike much of the literature on gender in the Muslimworld that does not probe into the impact of ethnicity, this study discusses the role of ethnic relations and competition in determining the pre-Soviet elite styles. It highlights the role of ethnicity, as formed by Soviet policies, in shaping the mores and community expectations of Azeri women. Most crucially, it reveals the multiple ideologies that governed the lives ofAzeri women in under the Soviet system and the way this shaped their educational and career patterns, their power relations in the domestic and in the public arena, and their concepts of self and femininity. However, Farideh Heyat is not in favour of a dichotomous model of Azeri in Private, soviet in Public that demarcates behaviour and attitudes in the private sphere, attributing it to ethnic Azeri culture. In contrast, what is displayed in public is considered to be Soviet. Instead, she proposes a more fluid system of thought and action in which values and cultural norms arising from an ethnic Azeri origin also permeated the social domain guided by the officialdom, and vice versa. Examples of this include the way social relations in public life reflected the strong system of kinship the prominence of elders are major markers of Azeri culture. She would propose, therefore, that in analysing Azeri gender dynamics under the Soviet system, Western feminist concepts such as personal autonomy, or personal power and authority in public life, are of limited utility in defining women`s subordination and empowerment. For Azeri society, as this study illustrates, the workings of the social,