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The paper is devoted to the study of the Kazan school district administration activities during one of the key periods in the Russian state history: the period of its socio-economic and political transformation. Liberal reforms of Alexander I, conservative course of Alexander III, revolutionary events of the early 20th century: all the peripetias of these epochs are reflected in the autocracy's policy on Tatar-Muslim schooling. The authors of the paper revealed the historical circumstances concerning establishment of the Kazan educational district, demonstrate its structure and place in the hierarchy of public education system structures available in the Russian Empire, trace the evolution of its functions, goals and objectives in a close relationship with the socio-economic and political processes in the country. The multi-confessional and multi-ethnic character of the population of the educational district considered in the paper is underlined. The authors focus on the activities of the tutors of the Kazan school district, who not only implemented the policy of the autocracy regarding the school education of Tatars-Muslims, but also submitted proposals to the higher authorities to improve the above mentioned policy. The place and role of Tatar, Bashkir and Kirghiz school inspectors, directors of public schools, and other officials in the implementation of the school policy regarding Muslim peoples are thoroughly analysed. The authors' conclusions are based on extensive archival sources.

Before the Holocaust, Jews and Muslims lived in close proximity in the kresy (borderlands) of northeastern Poland. While an abundance of literature exists on Jewish-Christian relations in Poland, no scholarly comparison of the history of coexistence specifically between Jews and Muslims in this territory has previously been done. This article is the first to document the living situation of these two Abrahamic faith minorities in interwar Poland. In a handful of small villages and even larger towns, they traded together on the market square, Muslims bought their meat from the local Jewish shochet, the Jews received fresh vegetables from their Muslim neighbors, and they even celebrated certain religious holidays together. These stories complicate previous arguments of self-imposed minority separateness which argue that social interactions between Jews and non-Jews were uniformly minimal and superficial. [ABSTRACT FROM AUTHOR]