The presentation of a church leader by the example of Archimandrite Zosima, a missionary of Krasnoufimsky district in Russia in the post-reform period has been considered in the article. The author tries to reconstruct the peculiarities of self-presenting in everyday life of this church figure, known as the founder of a large monastery and at the same time as the hero of a scandal, convicted for debauchery of youth. In modern historical and religious studies dedicated to the leaders of the Russian Church of the post-reform period, actual cultural interpretations are rarely used.

The study of available sources, first of all of archival documents remained in the funds of the State Archives of Perm Territory, made it possible to restore a number of features of Zosima's presentation aimed both at the masses of  population of the district and at high-ranking secular and religious officials. The novelty of the article is characterized by the introduction of new archival and museum sources into circulation and by the address to the methodology of sociologist Irving Hoffmann in order to understand the historical meaning of the studied phenomenon. A wide range of social problems at the turn of the 19th and 20th centuries is considered on the basis of Zosima’s case.

The author explains the success of Archimandrite Zosima presentation not so much by his personal charisma and talents as by the peculiarities of the religious culture of Russian Orthodoxy in the post-reform period. Using the model of Orthodoxy proposed by Antonio Gramsci, one can see the potential demand for the figures of "holy elders" to whom believers who were not only at the first (popular), but also at the middle (book) level of the Orthodox religion could turn for spiritual support and exhortation. The success of Zosima's presentation was connected with the central place of the monastery created by him and could not be separated from his image. The images constructed by him were corresponded with the expectations of the common people and a part of the educated public. He was able to choose effectively the "wings" and play his part in the definite moment of time in accordance with the arranged scenery.

Keywords:

presentation, reconstruction, construction of reality, missionary monasteries, Orthodox Church, Russia at the turn of the 19th-20th centuries, eldership.

Andrey V. Bushmakov – Candidate of Sciences in History, Associate Professor,
ORCID: https://orcid.org/0000-0003-2061-4096, e-mail: bushmakov@yandex.ru.

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The article is devoted to the historical reconstruction of the spiritual experience of the priest Feodor Alexandrovich Yegorov. The materials of archival-investigative case № 21183, stored in the fund 643/2 of Perm State Archive of Social and Political History have been the resource of the article. The complexity of the subject and the scattered nature of the documentary evidence suggest the use of the phenomenological instruments and K. Ginzburg's evidence paradigm. The formation of A.F. Yegorov's personality began against the background of the "era of wars and revolutions", and ended approximately in the "year of the great turning point", which determines the chronological framework of the study. Prior to the revolution of 1917 being the son of a simple craftsman he was able to make a career and became a teacher in a parochial school. F.A. Yegorov became a typical representative of the rural intelligentsia. During the Civil War he found himself in Irkutsk "retreating with the Whites." There he managed to enter the university. Surviving testimonies of that time characterize F.A. Yegorov as a man indifferent to religion or even an atheist. In 1926 he survived his conversion to the Orthodox faith and became a sacristan in one of the churches in  Kungur area. From that moment  a distinctly mystical component was fixed in his spiritual experience. His new-found faith allowed him to see miracles everywhere,and his contemplation of the miracle strengthened his faith. After becoming a priest,
F.A. Yegorov (together with his confessor, N. I. Krylov) took an irreconcilable stand against the church policy of Metropolitan Sergius Stragorodsky. His ecclesiastical dissidence and inner experience of contemplating miracles eventually led him to division of the clergy into "graceful" and "unblessed”. In the article it is drawn a parallel between the fate of Priest F. Yegorov and Archpriest I. Kotelnikov, who was written about by the author earlier

Keywords:

Orthodoxy, miracle, mysticism, Russian history, twentieth century, intellectuals, clergy, Kungur diocese..

Alexander I. Kazankov – Candidate of Sciences in Philosophy, Associate Professor,
ORCID: https://orcid.org/0000-0002-6647-5047, e-mail: tokugava2005@rambler.ru.

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4. Spravka iz Botovskogo sel'soveta ot 20 oktiabria 1935 g. [Certificate from the Botovsky Village Council dated October 20, 1935]. PermGASPI, f. 643/2, op. 1, d. 21183, t. 1, l. 44.
5. Protokol doprosa obviniaemogo Egorova Fedora Aleksandrovicha ot 8 oktiabria 1935 g. [Protocol of Interrogation of the Accused Egorov Fyodor Alexandrovich Dated October 8, 1935]. PermGASPI, f. 643/2, op. 1, d. 21183, t. 1, l. 48 – 49.
6. Shumilov E.N. Pravoslavnye i edinovercheskie khramy Permskogo kraia: kratkii istoricheskii spravochnik [Orthodox and Co-Religion Churches of the Perm Territory: a Short Historical Guide]. Perm', Permskoe knizhnoe izdatel`stvo, 2003, 32 p.
7. Dnevnikovaia zapis' F.A. Egorova [Diary Entry of F.A. Egorova]. PermGASPI, f. 643/2, op. 1, d. 21183. Veshchestvennye dokazatel'stva po delu 21183 [Material Evidence in Case 21183], l. 249 – 249 ob.
8. Elektronnyi biograficheskii spravochnik «Za Khrista postradavshie» [Electronic biographical reference book "Affected for Christ"], available at: pstgu.ru›baza-dannykh-za-khrista-postradavshie/ (accessed 21 December 2020).
9. Anketa arestovannogo F.A. Egorova [The Questionnaire of the Arrested Person F.A. Egorova]. PermGASPI, f. 643/2, op. 1, d. 21183, t. 1, l. 42.
10. Kharakteristika na Egorova F.A. ot 26 noiabria 1935 g. [Characteristics on Egorov F.A. dated November 26, 1935]. PermGASPI, f. 643/2, op. 1, d. 21183, t. 1, l. 43 – 43 ob.
11. Efremova U.P. Povyshenie obrazovatel'nogo urovnia pedagogov tserkovno-prikhodskikh shkol Urala v kontse XIX - nachale ХХ vekov [Efremova U.P. Raising the Educational Level of Teachers of Ural Paris Schools in the Late XIX - Early XX Century]. Pedagogicheskoe Obrazovanie v Rossii, 2014, no. 11, pp. 43 – 49.
12. Protokol doprosa svidetelia Egorova P.A. ot 28 noiabria 1935 g. [Protocol of Interrogation of Witness P.A. Egorov dated November 28, 1935]. PermGASPI, f. 643/2, op. 1, d. 21183, t. 9, l. 4 – 4 ob.
13. Pis'mo F.A. Egorovu ot 25 marta 1928 g. [Letter to F.A. Egorov from March 25, 1928]. PermGASPI, f. 643/2, op. 1, d. 21183. Veshchestvennye dokazatel'stva [Material Evidence], l. 250 – 250 ob.
14. Protokol doprosa obviniaemogo Kalagireva A.D. ot 22 noiabria 1935 goda [The Transcript of the Interrogation of the Accused A.D. Kalagirev dated November 22, 1935]. PermGASPI, f. 643/2, op. 1, d. 21183, t. 4, l. 87 – 90 ob.
15. Kazankov A.I., Leibovich O.L. Tri zhizni Nikolaia Agafonova: transformatsii identichnosti v epokhu voin i revoliutsii [Three Lives of Nikolai Agafonov: Transformation of Identity in the Era of Wars and Revolutions]. Ural'skii Istoricheskii Vestnik, 2020, no. 4 (69), pp. 109-117.
16. Zapiska F.A. Egorova [Note by F.A. Egorov]. PermGASPI, f. 643/2, op. 1, d. 21183. Veshchestvennye dokazatel'stva [Material Evidence], l. 126.
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18. Anketa arestovannogo N.I. Krylova [The questionnaire of the arrested person N.I. Krylov]. PermGASPI, f. 643/2, op. 1, d. 21183, t. 1, l. 34.
19. Protokol doprosa obviniaemogo Krylova N.I. ot 12 oktiabria 1935 g. [Protocol of Interrogation of the Accused N.I. Krylov dated October 12, 1935]. PermGASPI, f. 643/2, op. 1, d. 21183, t. 4, l. 1a – 3 ob.
20. Shvarts E. Drakon [Dragon]. P'esy. Perm', Knizhnoe izdatel`stvo, 1988, 492 p.
21. Rukopis' Egorova F.A. o chudesakh v zavode Bym. Anketa arestovannogo N.I. Krylova [The Manuscript of F.A. Egorov About Miracles in the Bym Plant. The Questionnaire of the Arrested Person N.I. Krylov]. PermGASPI, f. 643/2, op. 1, d. 21183. Veshchestvennye dokazatel'stva [Material Evidence], l. 154 – 156.
22. Zaiavlenie Arkadiia (Ershova) v OSO pri NKVD [Arkady's (Ershov's) Statement to the CCA Under the NKVD]. PermGASPI, f. 643/2, op. 1, d. 21183. Veshchestvennye dokazatel'stva.
23. Spravka medfel'dshera Torsunova ot 12 oktiabria 1935 g. [Certificate of Medical Assistant Torsunov dated October 12, 1935]. PermGASPI, f. 643/2, op. 1, d. 21183, t. 1, l. 102.
24. Videnie Antoniny Kh., zapisannoe F.A. Egorovym 26 marta 1927 g. [The Vision of Antonina H., Recorded by F.A. Egorov March 26, 1927]. PermGASPI, f. 643/2, op. 1, d. 21183. Veshchestvennye dokazatel'stva, l. 170 – 172.
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By means of the case study method the problem of revealing the results of the 1930’s Cultural Revolution in the leisure-time behavior of the rural youth has been posed in the article. The Cultural Revolution is understood by the author as a large Soviet project which was started in the 1920s and finished in the post-war decade with the formation of the Soviet man, who mastered the Bolshevik journalese and the necessary public ritual practices along with the symbols of the Soviet system. Antireligious agitation was an integral component of the Cultural Revolution; in fact it was its core.

As the subject of the historical reconstruction it was chosen an incident in the Cathedral of the Transfiguration of the Savior in Gamovo village during the Easter holiday 1953. A document with the description of the incident compiled by P.S. Gorbunov, plenipotentiary for the Russian Orthodox Church in Molotov Region has been analyzed in detail. For the solution of this problem the author applied the resources which hadn’t been introduced for the scientific use earlier: materials from Party conferences and meetings; information from the Administration of the MGB in the Molotov region, letters and written requests to the Regional Committee of the CPSU.

The original thesis of the article is stated as follows. As a result of the Cultural Revolution it was formed a new type of the Soviet person who according to the basic characteristics was divided into two types: the urban inhabitant living by his on private interests, and the hooligan from the workers' suburb, a violent and disruptive troublemaker.

In the article it is reconstructed the events which took place in the village church on the night from the third to the fourth of April, 1953: intrusion of the drunken young men, their outrage on the porch and in the church fence, a knife-fight and, finally, a murder. The author has offered a hypothesis making possible to explain their licentious behavior by the fact that in the culture of working (rural) youth the boundaries between different kinds of space were erased. The Orthodox Church and the village club were identical for them in their leisure value. The norms of street and courtyard culture were applied to them equally. The status of the temple was lower than that of the club. Young people equated the church with something backward, boring, and old. The party and punitive agencies did all they could to alienate the new generation from any form of religious life. As a result, young people either stood aside the Orthodox Church or treated it with contempt, or, in exceptional cases, outraged within its bounds.

Keywords:

Soviet society, Cultural Revolution, anti-religious practices, Molotov Region, Church of Transfigurations, Easter holiday in 1953, hooliganism, youth crime.

Oleg L. Leybovich – Doctor of Sciences (History), Professor, Honored Worker of the Higher
Education of the Russian Federation, Head of Cultural Science and Philosophy Department,
ORCID: https://orcid.org/0000-0001-5191-939X, e-mail: oleg.leibov@gmail.com.

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Mass repressive operations of the 1930s are really remained one of the most relevant topics for research. At the present stage of development of historical science, key attention is paid to the direction of mass operations of the 1930s-Kulak, national lines (Polish, German, etc.), and the identification of local features of their realization. Recently, historians have paid great attention to the implementation of the internal logic and mechanisms of mass repressive actions. We can say that the focus of research is shifting to the micro-historical field: to individuals who suffered from repression, to small settlements in which arrests were especially widespread. This approach allows us to see important details and features which could not be found in the generalized works devoted to mass operations of the 1930s: distortions of central directives on the ground, the influence of local specifics, and so on.

In this study the author has made an attempt to determine and analyze the specifics of ethno-confessional aspect of mass operations by the example of the case of the anti-Soviet Baptist group in the Shchuchye-Ozersk district of Perm region. The aim of the work was to identify and analyze the directions of repressive actions by the example of this case, to study the role of ethnic and confessional factors in the course of mass operations in places of compact residence of Germans. Both narrative and traditional analytical methods were used as methodological tools of the research: historical-genetic, historical-comparative, historical-typological. The main sources the author relied on were the written ones which were included in archival and investigative cases: questionnaires of arrested persons, interrogation protocols, indictments, materials of court sessions, etc.

As a result, the author identified several areas, or storylines, of the case of the anti-Soviet Baptist group in Shchuchye-Ozersk district of Perm region: espionage, Kulak, ethnic and confessional; the internal logic of the case was reconstructed, it has been shown as accusation accents shifted due to the influence of political conjuncture, also the author has mentioned the influence of natural factors on the outcome of the trial.

Keywords:

stalinism, political repression, mass operations, Kulak operation, German operation, ethnization, Kama region, 1930s, repression against the Germans.

Anna A. Koldushko – Candidate of Sciences in History, Associate Professor,
ORCID: https://orcid.org/0000-0001-5478-6545, e-mail: koldushko@mail.ru.

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This article is devoted to the consideration, formation and development of two historical myths in Russian Jewish studies: the "Khazar myth" and the "Kenaanites myth." The key works of A.Ya. Garkavi devoted to the statement of "Jewish myths" in Jewish studies have been discussed in the article.  The author reveals the background of this problem appearance in Jewish studies and prerequisites which determined its father’s interest in this topic.

The need to turn to the consideration of "Jewish myths" in the historiography of the problem "the history of Jews of Ancient Russia" is dictated primarily by the actualization of scientific interest in the beginning of the history of Jewish diasporas in Russia. Discussions between historians and researchers of Jewish studies have obtained the characteristic of the "modern historical paradox," as far modern researchers turn to the long-forgotten hypotheses of historians of the 19th century with the aim of proving them today on the basis of relevant material.

The purpose of this article is to consider two forms of historical representation on the example of studies of two Jewish myths (the Khazar myth and the later Kenaanites myth). We pose a problem to analyze the process of myth formation, its interpretation during this formation and the growth of its thematic content.

The theoretical basis of the article is P. Ricoeur's ideas about the "historiographic process." Although the philosopher recognizes strict methodological operations and methods he nevertheless attributes the decisive importance to the historical intentionality of the researcher and the skill of representing the historical narrative.

At the end of the article the author makes a conclusion about the difference between the forms of representation of the Khazar myth and the myth of Kenaanites in the works of modern Russian researchers in Jewish studies.

Keywords:

historical representation, Kenaanites, Russian Jewry, Jewish studies, ten lost tribes, Khazar myth, historical myths.

Nadezhda N. Aleksandrova – Candidate of Sciences in Philosophy, Senior Lecturer,
Religious Studies Department, ORCID: https://orcid.org/0000-0002-5411-4383,
e-mail: kazan-religioved@yandex.ru.

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6. Sakharov I.V. Iudei v riadakh Rossiiskogo dvorianstva :Avraam Iakovlevich Garkavi (1835–1919) – vydaiushchiisia semitolog, sotrudnik imperatorskoi publichnoi biblioteki [A Jew in the Ranks of the Russian Nobility: Avraham Yakovlevich Garkavi (1835–1919) - an Outstanding Semitologist, Employee of the Imperial Public Library]. Istoriia evreiskoi diaspory v Vostochnoi Evrope: Proceeding of the International Scientific Conference pamiati M. G. Shteina.  Saint Petersburg, Peterburgskii institut iudaiki, 2012, pp.23-31.
7. Garkavi A.Ia. Skazaniia musul'manskikh pisatelei o slavianakh i russkikh: (s poloviny VII v. do kontsa X v. po R. X.) [Legends of Muslim Writers About the Slavs and Russians: (from Half of the 7th Century to the end of the 10th Century A.D. X.)]. Saint Petersburg, Tipografiia imperatorskoi akademii nauk, 1870, 308 p.
8. Garkavi A.Ia. Skazaniia evreiskikh pisatelei o khazarakh i khazarskom tsarstve [Legends of Jewish Writers About the Khazars and the Khazar Kingdom]. Saint Petersburg, Tipografiia imperatorskoi akademii nauk, 1874, 162 p.
9. Garkavi A.Ia. Ob iazyke evreev, zhivshikh v drevnie vremenia na Rusi, i o slavianskikh slavakh, vstrechaemykh u evreiskikh pisatelei [About the Language of the Jews Who Lived in Ancient Times in Russia, and About the Slavic Glories Encountered by Jewish Writers]. Trudy Vostochnogo otdeleniia Imperatorskogo Arkheologicheskogo obshchestva, 1865, 65 p.
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11.  Kokovtsev P.K. Novyi evreiskii dokument o khazarakh i khazaro-russko-vizantiiskikh otnosheniiakh v X veke [New Jewish Document on the Khazars and Khazar-Russian-Byzantine Relations in the X Century]. Saint Petersburg, Senatskaia tipografiia, 1913, 30 p.
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It is known that the documents from the State archives concerning the history of religious life in the USSR had the primary importance and they are remained the same. However, a significant part of historical documents are kept by believers. Film and photo documents are of particular interest. The “visual turn” in the historiography of the beginning of 2000s opened up new opportunities for studying film sources and photographic documents. The attention of historians has focused on the symbolic and linguistic systems of transmission of film and photographic messages, on the visualization of ethnic, confessional identities or cultural characteristics of various population groups. Thus, turn to the film and photo documents helps better understanding the collective self-perception of Soviet believers and finding the ways to present themselves to the surrounding world.  The purpose of this study is to study the informational possibilities of photographic documents on the history of Evangelical Christian-Baptists in the USSR in the 1970s. The main historical sources in the study are two photographs from the mid-1970s. They are kept in the church of evangelistic Christians-Baptists in the city of Perm. Archival documents of the State Archives of Perm Krai and confessional literature helped to reconstruct the historical context of photography. Conversations with a presbyter of the Perm community of Evangelical Christians-Baptists helped in attribution of photographs. The author believes that these photographs formed the iconographic image of the ECB church in the space of the Soviet city. The active use of these photographs in the post-Soviet period testifies the high “symbolic efficiency”
(P. Bourdieu) of photographic communication from the past.

Keywords:

evangelical Christians, Baptists, the photo, visual sources, USSR, source study, the Council of Churches evangelistic Christians-Baptists, Perm region.

Aleksey L. Glushaev – Candidate of Sciences in History, Associate Professor,
ORCID: https://orcid.org/0000-0003-3779-3537, e-mail: perst-ur@mail.ru.

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5. Boitsova O.U. Liubitel'skie foto: vizual'naia kul'tura povsednevnosti [Amateur Photos: Visual Culture of Everyday Life]. Saint Petersburg, Izdatel`stvo Evropeiskogo universiteta v Sankt-Peterburge, 2013, 266 p.

6. Vizual'naia antropologiia: rezhimy vidimosti pri sotsializme [Visual Anthropology: Modes of Visibility Under Socialism]. Eds.
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Soviet and modern Pentecostal practices of participation/non-participation in public life have been analyzed in this article. The author has formulated a question of research: does the Soviet experience influence the formation of norms and practices among conservative Pentecostals? In this article the author used field materials collected in urban and rural communities of the European Russia, the Urals, Siberia and the Republic of Kazakhstan in the 2010s. The main method of data collection is the Biographical Narrative Interview Method. These narratives were supplemented and verified by documents of government authorities from central and regional archives and ego-documents of believers (testimonies, memoirs, and letters).

Soviet Pentecostals created their own internal space with specific ways of communication, regulation of community life. Soviet Pentecostals in the Evangelical community were distinguished by specific religious practices. They were characterized by social isolationism. They created their own meaning of participation/non-participation in the everyday life of secular society and Soviet practices. Pentecostals developed a strategy of passive participation in military service, had their own ideas about the possibility of obtaining higher education. They had their own view of Soviet social and cultural life. Pentecostals were subjected to social exclusion due to ideological reasons, but they were able to integrate into Soviet everyday life. In the post-Soviet period, most restrictions ceased to exist and believers were able to adapt to the current situation. At the same time, they retained restrictions based on theological and doctrinal principles. Until now, Pentecostal churches still maintain rules of conduct in everyday life, including those based on the Soviet experience.

Keywords:

Pentecostals, Protestantism, the late USSR, the Soviet practice, religious minority, religious everyday life, social exclusion, marginality.

Vera P. Kliueva – Candidate of Sciences in History, Leading Researcher,
ORCID: https://orcid.org/0000-0001-5594-3952, e-mail: vormpk@gmail.com.

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4. Odintsov M.I. «Vy primite silu, kogda soidet na vas Dukh Sviatoi…» Istoriia Piatidesiatnicheskoi tserkvi v Rossii. XIX-XX vv ["You Will Receive Power When the Holy Spirit Comes on You ..." History of the Pentecostal Church in Russia. XIX-XX Centuries.]. Saint Petersburg, Rossiiskoe ob"edinenie issledovatelei religii, 2012, 504 p.

5. Dudarenok S.M., Fedirko O.P., Pospelova A.I., Potapova N.V., Ostrovskaia O.P., Sinichkin A.V. Istoriia khristian very evangel'skoi (piatidesiatnikov) Dal'nego Vostoka Rossii (1920-e – konets 1980-kh gg.) [History of Christians of the Evangelical Faith (Pentecostals) of the Far East of Russia (1920s - Late 1980s)]. Moscow, Tertsiia, 2018, 464 p.

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13. Beliakova N.A., Kliueva V.P. “Ona privela menia k baptistam, a ia ee k piatidesiatnikam”. Spetsifika kommunikativnykh praktik evangel'skikh obshchin v pozdnem SSSR ["She Led Me to the Baptists, and I Brought Her to the Pentecostals." The Specificity of Communication Practices in the Evangelical Communities in the Late USSR]. Dialog so Vremenem, 2018, no. 62, pp. 294-311.

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The study of authority is of great importance because it is a way of understanding why and how the worldview diversity is formed. The scholars describe the specific character and consequences of the use of authority; identify the factors which determine its acquisition, maintenance, and loss in certain social and historical conditions. The role of kinship in the strategies of earning and challenging Islamic authority among the Muslim Tatars living in Tyumen Region at the turn of the XX–XXI centuries has been considered in this article..

The article is based on the materials collected by the author during field research in the 2000s in urban and rural settlements of Tyumen Region. Methods of unstructured observation and interviews with a flexible questionnaire were used to collect the materials. We have used the grounded theory procedure to analyze them.

In the article it is briefly described how the positions of Islamic authority have multiplied in the region since the late 1980s. The following main positions were identified: mullahs, abystai, astana keepers, organizers of religious rituals from among the residents, Ulema, imams, Islamic political activists. It is argued that these positions represent a specific set of characteristics that enables the bearers of authority to influence the connection between the laity and the supernatural world. Regarding the Muslim Tatars of Tyumen Region, it has been singled out the kinship as one of these characteristics. The patterns of strengthening / weakening  its influence in the structure of Islamic authority were revealed. In particular, kinship plays a crucial role for mullahs, astana keepers, and apprentice imams. The role of kinship increases when there are enough religious specialists in a particular place and weakens when there is a lack of them. On the other hand, kin ties stop being an advantage for Islamic authority of a religious specialist, if he doesn't know “Islamic doctrine, rituals and the Arabic language” or isn't “engaged with the laity”.

Keywords:

Islam, kinship, authority, Islamic
authority, Muslims, Tatars, Tyumen Region, Siberia

Maksim S. Cherepanov – Candidate of Science in Politics, Senior Researcher,
Institute of the Problems of Northern Development (IPOS),
ORCID: https://orcid.org/0000-0003-2246-1329, e-mail: maximcherepanov@yandex.ru.

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DOI: 10.3390/rel10060354

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9. Lediaev V.G. Formy vlasti: tipologicheskii analiz [Power Forms: a Typological Analysis]. Polis. Politicheskie Issledovaniia, 2000, no. 2, pp. 6-18.

10. Bourdieu P. Genezis i struktura polia religii [Genesis and structure of the religion field]. Sotsial'noe prostranstvo polia i praktiki. Moscow, Institut eksperimental'noi sotsiologii; Saint Petersburg, Aleteiia, 2007, pp. 7-75.

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19. Kliueva V.P. Zhizn' v ateisticheskom gosudarstve: musul'manskie obshchiny Tiumenskoi oblasti (1940-1960-e gg.) [A Live in an Atheistic State: the Muslim Communities of the Tyumen Region (1940-1960-ies.)]. Vestnik Arkheologii, Antropologii iEtnografii, 2009, no. 10, pp. 117-121.

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21. Rakhimov R. Institut Astany [Astana Institute]. Istoriia i kul'tura tatar Zapadnoi Sibiri. Ed. G.F. Gabdrakhmanova. Kazan, Institut istorii imeni Shigabutdina Mardzhani Akademii nauk Respubliki Tatarstan, 2015, pp. 519-532.

22. Seleznev A.G., Selezneva I.A., Belich I.V. Kul't sviatykh v sibirskom islame: spetsifika universal'nogo [The Cult of the Saints in the Siberian Islam: the Specificity of the Universal]. Moscow, Izdatel'skii dom Mardzhani, 2009, 216 p.

23. Bobrov I., Cherepanov M. Fragmentatsiia religioznoi vlasti v islame (tiumenskii sluchai na rubezhe ХХ-ХХI v.) [Fragmentation of Religious Power in Islam (the Tyumen Case at the Turn of the XX XXI Century)]. Vestnik Antropologii, Arkheologii i Etnografii, 2017, no. 2 (37), pp. 155-162.

The article is devoted to the models of sublimation of cultural trauma among believers in the Russian Federation. Research interest was directed to the development of mechanisms for identifying and working out of traumatic experience by the members of various religious communities. The main question of the research is based on the understanding of religion as an actual component of social life, endowed with a compensating function. The presence of elements which help to smooth out the acuteness of feelings and justify the current situation from the standpoint of soteriology makes religion an effective means of supporting the psyche of the individual. The boundaries of the field research concerning religious communities include the territory of the western Cis-Urals (Kama region) as a place of cross-national and cross-religious development. In the field of research attention it was included the members of the local Sunni ummah, evangelical Christians belonging to the communities of the so-called. "Classical" (unregistered) Christians of the Evangelical faith and Baptists belonging to the so-called “Separated brotherhood”, which refused to form legal cooperation with the authorities. A semi-standardized interview was used as a method of collecting information, allowing the elements of departure from the basic set of questions. The principle of selecting respondents was based on attraction of believers whose relatives of older generations suffered from the repressive policy of the Soviet state throughout the entire period of history. In the course of the interpretation of the obtained material is was emphasized the determination of special technologies of a religious nature, which lead to a fundamental change in both the perception of negative events of the past and the assessment of the gained experience. The authors have used the concept of soteriology of trauma as a set of ideas that any persecution against a religious organization plays a positive role, contributes to the spiritual improvement and strengthening of the community. Three models of negative experience sublimation, based on confessional affiliation and determining the perception of trauma, have been identified. The influence of the described models on the life position of believers in relation to personal history is determined. The principles of placing the traumatic experience within the boundaries of the individual worldview through the prism of religious views of the world are formulated.

Keywords:

trauma, traumatic experience, persecution, believers, Kama region, models of trauma experience.

Anastasia V. Mitrofanova - Doctor of Sciences in Politics, Leading Researcher, Professor,
ORCID: https://orcid.org/0000-0003-4123-0550, e-mail: Anastasia-mit@mail.ru.

 Svetlana V. Ryazanova – Doctor of Sciences in Philosophy, Leading Researcher,
ORCID: https://orcid.org/0000-0001-5387-9387, e-mail: svet-ryazanova@yandex.ru.

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The article is based on a discursive analysis of autobiographical Islamic narratives that tell about the practices of challenging male religious authority by Muslim women in Afghanistan and Libya in the late XX - early XXI centuries. The research focuses on the authors' speech strategies, which are a tool for changing public perceptions about the right of women to interpret religious, political, and social practices. As a basic theoretical concept, it is proposed to consider an alternative Islamic discourse, which includes the problem of gender identification in Islamic communities. This article presents a hypothesis that modern practices of challenging religious authority and authority by women's Islamic communities are implemented not at the level of doctrinal discussions, but in social, educational and cultural contexts. The main format of the speeches of Muslim speakers is presented by video materials posted on open Internet platforms. The speeches of the Muslim authors under consideration are based on the idea of ​​ideological control over the practice of interpreting religious norms. Distortions in the interpretation of religious texts and practices have taken root in the public consciousness of Muslims through traditions. According to the presented materials the leading role in the transformation of ideas is played by the institution of education. Within the framework of this study the transformation of social ideas is understood as a process aimed at overcoming dominance by a group or individuals who are aware of their starting position from the position of subordinates. Particular attention is paid to the concept of power as a subjective position of actors and the right to implement behavioral models in accordance with the requirements of the present.

Keywords:

Islam, alternative discourse, religious authority, religious norms, autobiographical narrative, gender movements, gender ideology, behavioral model.

Maxim S. Ilyin – Project Partner, Manchester Institute for Art and Design Research and Innovation (MIRIAD),
ORCID: https://orcid.org/0000-0002-1960-8214, e-mail: maksi-ilin@yandex.ru.

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