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Though various aspects of the history of the Muslim presence, which stretches for more than six hundred years, in the territory of what once was the Grand Duchy of Lithuania (gdl), have been studied rather extensively, mainly in Polish historiography but also in that of Lithuania and Belarus, one particular period seems to have escaped the attention of historians. It is the interwar period, the time of the first Lithuanian Republic between 1918 and 1940. A contemporary Polish historian Stanisław Kryczyński in his otherwise seminal study from 1938, Tatarzy litewscy. Próba monografii historyczno-etnograficznej (Lithuanian Tatars. An attempt at historic-ethnographic monograph), barely mentions the situation of Tatars in the Republic of Lithuania at the time.1 It took over fifty years for the first scholarly article on the interwar Lithuanian Tatar community to appear in Lithuanian.2 Practically all other publicly available information on that period has come in the form of memoirs of Tatars themselves published in their monthly Lietuvos totoriai (Lithuanian Tatars) over the past fifteen or so years. The absence of interest among historians in the life of the Muslim community in interwar Lithuania can partially be explained by its numerical and consequently socio-political, let alone economic, insignificance in the general life of the Lithuanian nation in that period—Lithuanian Tatars, who made up the bulk of the Muslim community in the country, had never posed any political or social challenge to the state or society to be placed on the radar of either politicians, media, the powerful and seemingly omnipresent Catholic Church, or

Muslims of Interwar Lithuania: The Predicament of a Torn Autochthonous Ethno-Confessional Community