| ||
THE OLD BELIEVERS’ VILLAGE KLIMOUTSI (AUSTRIA) IN THE RUSSIAN HISTORY Svetlana A. Inikova Received: 21.12.2021 Received in revised form: 20.02.2022 Published: 14.06.2022 ![]() Abstract:
The article is devoted to the study of two historical events which took place in the Old Believers village of Klimoutsy in the Austrian Bukovina in the 1870s-1880s. This is the movement of the Bespopovtsy - Pomortsy for returning to Russia and joining them to the Orthodox Church on the rights of the Edinoverie. The problem of returning to the historical homeland is always relevant and timeless; its study provides invaluable and always in-demand historical experience. The article clarifies the causes of the movement for re-emigration among the Bespopovtsy, the conditions of resettlement put forward by them and the counter conditions of their reception and settlement in Russia put forward by the Russian government; the attitude of officials of various departments and primarily of the Russian consul in Bukovina to this problem. Movement for the transition to the Edinoverie developed in parallel among the Bespopovtsy was a unique phenomenon for foreign Old Believers. The article explores all its stages: from its origin to the creation of the Edinoverie's parish in Klimoutsy and further – its fate in the XX - early XXI century, the role of the missionary Paul of Prussia. The work is written mainly on archival documents extracted from the Russian State Historical Archive and the Archive of the Foreign Policy of the Russian Empire. In addition, the field material collected by the author in the village of Klimoutsy (Romania) in 2017 has been involved. Due to the absence of the Bespopovtsy’s political demands and their willingness to join the Orthodox Church on the rights of the same faith the conflict between this group of Old Believers and the Russian state was removed, and with it, all obstacles on the way of migrants to their homeland were liquidated. The author sees the reasons for the failure which resulted in the re-emigration in the unjustified delay in the process of discussion and decision-making by Russian officials, and in the fact that the conditions for the resettlement of Bespopovtsy to Russia approved by the Committee of Ministers did not meet the expectations of the settlers. Keywords: Old Believers-Pomortsy, re-emigration, Edinoverie, Klimoutsy, Bukovina, Russia, Ministry of Foreign Affairs, Consul Kira-Dinzhan, Pavel of Prussia Authors:
Svetlana A. Inikova – Candidate of Sciences in History, Leading Researcher, References: 1. Saiko M. N. Vozniknovenie staroobriadcheskikh poselenii na Bukovine (70-e–80-e gody XVIII v.–XIX v.) [The emergence of Old Believer settlements in Bukovina (70s-80s of the XVIII century-XIX century)]. Staroobriadchestvo: Istoriia, Traditsii, Sovremennost`. Moscow, Mir Otechestva, 1994, no. 1, pp.31–50. 2. Maiorov R.A. Iz istorii zarubezhnogo edinoveriia. Edinovertsy seleniia Mainos [From the history of foreign co-belief. The co-religionists of the village of Mainos]. Pravda Pravoslaviia. Ezhemesiachnoe Izdanie Edinovercheskoi Obshchiny Khrama Arkhangela Mikhaila, 2006, no. 3 (40), pp. 7–11. 3. Subbotin N.I. Istoriia Belokrinitskoi ierarkhii [The history of the Belokrinitsa hierarchy]. Moscow, tipografiia Ris., 1874, vol. 1, 516 p. 4. Subbotin N.I. Proiskhozhdenie nyne sushchestvuiushchei u staroobriadtsev tak nazyvaemoi avstriiskoi, ili belokrinitskoi ierarkhii [The origin of the so-called Austrian or Belokrinitsky Hierarchy now existing among the Old Believers]. Moscow, tipografiia Ris., 1874, 512 p. 5. Rossiiskii gosudarstvennyi istoricheskii arkhiv, 1869, f. 1284, op. 218, d. 51. 6. Prigarin A.A. Russkie staroobriadtsy na Dunae [Russian Old Believers on the Danube]. Odessa, Izmail, Moscow, «SMIL» – Arkheodoksiia, 2010, 527 p. 7. Inikova S.A. Reemigratsionnoe dvizhenie staroobriadtsev Dobrudzhi v 1860-e gg.: mezhdu religiei i politikoi [The Re-emigration movement of the Old Believers of Dobrudja in the 1860s: between religion and politics]. Izvestiia Vysshikh Uchebnykh Zavedenii. Povolzhskii Region. Gumanitarnye Nauki, 2018, no. 2 (46), pp. 135-144. 8. Inikova S. A. Staroobriadtsy Dobrudzhi glazami rossiiskogo diplomata Alekseia Kudriavtseva [The Old Believers of Dobrudja through the eyes of Russian diplomat Alexei Kudryavtsev]. Tri Veka Rossiiskoi Etnografii. Eds. M.M. Kerimova, A. A. Sirina. Moscow, Nauka-Vostochnaia Literatura, 2020, iss. 2, pp. 49-70. 9. Chashchina L.F. Russkaia revoliutsionno-demokraticheskaia emigratsiia i staroobriadchestvo Iugo-Vostochnoi Evropy [Russian Revolutionary-democratic emigration and the Old Believers of Southeastern Europe]. Sotsial`no-ekonomicheskaia i politicheskaia istoriia Iugo-Vostochnoi Evropy (do serediny` XIX v.). Kishinev, 1980, pp. 196-217. 10. Pavel (Lednev) Prusskii. Vospominanie ob Antonii Shutove [The Memory of Antony Shutov]. Polnoe sobranie sochinenii Nikol`skogo edinovercheskogo monastyria nastoiatelia arkhimandrita Pavla. Moscow, Bratstvo sviatogo Petra mitropolita, 1899, vol. 3, 11. Nil`skii N. Semeinaia zhizn` v russkom raskole. Istoricheskii ocherk raskol`nicheskogo ucheniia o brake [Family life in the Russian schism. A historical sketch of the schismatic doctrine of marriage]. Saint Petersburg, Tipografiia Departamenta udelov, 1869, 256 p. 12. Pavel Prusskii. Opisanie vtorichnogo moego puteshestviia k litovskim staroobriadtsam i za granitsu v 1871 godu [Description of my second trip to the Lithuanian Old Believers and abroad in 1871]. Moscow, Universitetskaia tipografiia, 1871, 71 p. 13. Arkhiv vneshnei politiki Rossiiskoi imperii, f. 161/1, v-a2, op. 181/2, d. 1054; d. 1056. 14. Polek J. Lippowaner in der Bukowina. II: Religion und Kirchenwesen. Czernowitz, 1898. 15. Subbotin N.I. Pervye dvenadtsat` let sluzheniia tserkvi bor`boiu s raskolom (perepiska s arkhimandritom Pavlom za 1867–1879 gg.) [The first twelve years of service to the church in the struggle against schism (correspondence with Archimandrite Pavldom for 1867-1879.)]. Moscow, Tipografiia G. Lissnera i A. Geshelia, 1901, 297 p. 16. Poezdka v Beluiu Krinitsu i g. Triest v noiabre 1902 goda [Trip to Belaya Krinitsa and Trieste in November 1902]. Bez mesta, bez goda. THE ORTODOX CHURCH IN THE URALS DURING THE GREAT PATRIOTIC WAR Andrei V. Pecherin Received: 26.01.2022 Received in revised form: 12.03.2022 Published: 14.06.2022 ![]() Abstract:
By the summer of 1941, everything indicated that the Russian Orthodox Church was finishing its last months, if not days. Two decades and more of total persecution by the militant atheists in power had brought it literally “to its last stand”. The vast majority of Orthodox churches were closed, ruined, desecrated, or even demolished to the ground. According to some reports there were only two active churches for the entire vast territory from the TransUrals to the Pacific Ocean. The situation was no better with the clergy. Many thousands of them in earlier years were either shot or sent to camps (in fact, to a slow death), and those who remained free were forced to abandon their church ministries... But suddenly there came a turning point marked by the exact date - June 22, 1941, when the attack on the Soviet Union by Nazi Germany began the Great Patriotic War which raised the question of the very existence of our country and its multinational people. In this situation the authorities had involuntarily to think about muting internal divisions. The fight against religion was quickly curtailed, and in the end (two years later) the Orthodox Church was given "most favored treatment"... The clergy en masse took a patriotic stand from the early days of the war forgetting all past offenses and fully embracing the slogan "Everything for the front, everything for victory”. Some of its representatives fought with dignity in the ranks of the active army, others worked selflessly on the home front and those in church service (very few of them at first, but then their number grew steadily) were everywhere collecting funds for the defense. And their contribution to the Victory was greatly appreciated by the Soviet government; for the first time since 1917 clergy received government awards... In this article it is provided a comprehensive look at the activities of the Russian Orthodox Church during the Great Patriotic War within the borders of the "Great Urals" (and the territories surrounding it). Along with a synthesis of materials previously published the composition of the clergy serving at that time in a number of Ural regions was analyzed for the first time on the basis of the Ural Church-Historical Society database which, in particular, allowed to conclude about its multiple quantitative reduction and a sharp decline in qualitative level in comparison with the pre-revolutionary period. Keywords: Russian Orthodox Church, clergy, Great Patriotic War, Urals, fundraising for the defense Authors:
Andrei V. Pecherin – Candidate of Sciences in History, Researcher Department of Church References: 1. Poslanie pastyriam i pasomym Khristovoi Pravoslavnoi Tserkvi Mestobliustitelia Patriarshego Prestola mitropolita Moskovskogo i Kolomenskogo Sergiia ot 22 iiunia 1941 goda [Message to the pastors and flocks of the Orthodox Church of Christ of the Locum Tenens of the Patriarchal Throne, Metropolitan Sergius of Moscow and Kolomna, June 22, 1941]. Pravoslavie.Ru, available at: https://pravoslavie.ru/35145.html (accessed 24 December 2021). 2. Lavrinov V. Ekaterinburgskaia eparkhiia. Sobytiia. Liudi. Khramy [Yekaterinburg diocese. Developments. People. Temples]. Ekaterinburg, Izdatel`stvo Ural`skogo universiteta, 2001. 3. Fedotova I.Iu. Gosudarstvennaia politika po zakrytiiu i otkrytiiu tserkvei v gody Velikoi Otechestvennoi voiny (na materialakh Molotovskoi oblasti) [State policy on closing and opening churches during the Great Patriotic War (on the materials of the Molotov region)]. Pravoslavie v sud'be Urala i Rossii: istoriia i sovremennost'. Proceedings of the All-Russian Scientific and Practical Conference. Ekaterinburg, 18–20 aprelia 2010 g. Ekaterinburg, Institut istorii i arkheologii Ural'skogo otdeleniia Rossiiskoi akademii nauk, 2010. 4. Ocherki istorii Viatskoi eparkhii. (1657-2007.) [Essays on the history of the Vyatka diocese. (1657-2007.)].Viatka, 2007. 5. Khram sviatogo Simeona [Church of St. Simeon]. Cheliabinsk, 2008. 6. Fedchenko M. N. Russkaia Pravoslavnaia Tserkov' na territorii Kurganskoi oblasti (1943 – nachalo 2000-kh gg.) [Russian Orthodox Church on the territory of the Kurgan region (1943 - early 2000s)]. Kurgan, 2006. 7. Postanovlenie Cheliabinskogo oblispolkoma o zakrytii tserkvi v s. Tebeniakskom [Decree of the Chelyabinsk Regional Executive Committee on the closure of the church in the village. Tebenyaksky]. Ob"edinennyi gosudarstvennyi arkhiv Cheliabinskoi oblasti, 8. Shumilov E.F. Khristianstvo v Udmurtii. Tsivilizatsionnye protsessy i khristianskoe iskusstvo. XVI – nachalo KhKh veka [Christianity in Udmurtia. Civilization processes and Christian art. XVI - beginning of the XX century]. Izhevsk, 2001. 9. Abdulov N.T. Ufimskaia eparkhiia v sisteme gosudarstvenno-tserkovnykh otnoshenii. 1917–1991 gg. [Ufa diocese in the system of state-church relations. 1917–1991]. Ph. D. thesis. Ufa, 2006, 103 p. 10. Stefan (Protsenko) [Stefan (Protsenko)]. Wikipedia, available at: https://ru.wikipedia.org/wiki/Stefan_(Protsenko) (accessed 24 December 2021). 11. Sergeev V. Sud'by sviatyn' i podvizhnikov Ufimskoi eparkhii v period 1940-50-kh godov [The fate of shrines and ascetics of the Ufa diocese in the period of 1940-50s], available at: http://chudotvornyi-obraz.rf/?page_id=1582 (accessed 24 December 2021). 12. Lavrinov V. Ocherki istorii obnovlencheskogo raskola na Urale [Essays on the history of the renovationist split in the Urals]. Moscow, 2007. 13. Ioann (Bratoliubov) [John (Bratolyubov)], Wikipedia, available at: https://ru.wikipedia.org/wiki/Ioann_(Bratoliubov) (accessed 24 December 2021). 14. Sarapul'skaia eparkhiia [Sarapul diocese], Wikipedia, available at: https://ru.wikipedia.org/wiki/Sarapul'skaia_eparkhiia (accessed 24 December 2021). 15. Tsypin V. Istoriia Russkoi Pravoslavnoi Tserkvi, 1917–1990 [History of the Russian Orthodox Church, 1917–1990]. Moscow, 1994. 16. Troitskaia O. Permskaia eparkhiia v gody Velikoi Otechestvennoi voiny [Perm diocese during the Great Patriotic War]. Permskaia mitropoliia Russkoi Pravoslavnoi Tserkvi, available at: https://www.pravperm.ru/2020/05/04/permskaya-eparhiya-v-gody-velikoj-otechestvennoj-vojny/ (accessed 24 December 2021). 17. Evoliutsiia gosudarstvenno-tserkovnykh otnoshenii na territorii Orenburgskoi (Chkalovskoi) eparkhii v 1943–1958 gg. [The evolution of state-church relations on the territory of the Orenburg (Chkalov) diocese in 1943–1958] St. Tikhon’s University Review. Series II: History. Russian Church History, 2012, iss. 2 (45). 18. Spravochnaia knizhka Ekaterinburgskoi eparkhii na 1915 g. [Reference book of the Yekaterinburg diocese for 1915]. Ekaterinburg, 1915. 19. Pecherin A. V. Sotsiokul'turnyi portret prikhodskogo dukhovenstva pravoslavnoi tserkvi na Urale [Sociocultural portrait of the parish clergy of the Orthodox Church in the Urals]. Ph. D. thesis. Ekaterinburg, 2019. 20. Otchet Ekaterinburgskoi eparkhii za 1912 g. [Eport of the Yekaterinburg diocese for 1912]. Rossiiskii gosudarstvennyi istoricheskii arkhiv, f. 796, op. 448, d. 2516. 21. Lavrinov V. Ekaterinburgskaia eparkhiia i ee vklad v Velikoi Otechestvennoi voine 1941–1945 gg. [Yekaterinburg diocese and its contribution to the Great Patriotic War 1941–1945]. Pravoslavnaia Gazeta. Ekaterinburg, 2005, no. 16, aprel', pp. 10–11. 22. Cheliabinskii Senodik. 1917–2012. Dukhovenstvo i tserkovnye deiateli [Chelyabinsk Senodik. 1917–2012. Clergy and church leaders]. Eds. A.G. Shchegol'kov, A.V. Kosarev. Cheliabinsk, 2013. 23. Agafonov P. Dukhovenstvo Permskoi eparkhii v 1928–1965 gg. [Clergy of the Perm diocese in 1928–1965]. Perm', 1997. 24. Shumilov E. F. Pravoslavnaia Udmurtiia. Istoriia Izhevskoi i Udmurtskoi eparkhii. XX vek [Orthodox Udmurtia. History of the Izhevsk and Udmurt diocese. XX century]. Izhevsk, Udmurtskii universitet, 1996. 25. Nikiforova O. S nami Bog i Dimitrii Donskoi [God and Dimitry Donskoy are with us]. BezFormata, available at: https://chelyabinsk.bezformata.com/listnews/nami-bog-i-dimitrij-donskoj/28466953/ (accessed 24 December 2021). 26. Gde Tserkov', tam i Dukh Bozhii. Ocherki pravoslavnoi zhizni Iuzhnogo Urala 1918–2018 gg. (Zhivye stranitsy istorii) [Where the Church is, there is the Spirit of God. Essays on Orthodox Life in the Southern Urals in 1918–2018 (Live pages of history)]. Cheliabinsk, 2018. 27. Tikhon (Zatekin). Preosviashchennyi Flavian, episkop Sverdlovskii i Kurganskii [His Grace Flavian, Bishop of Sverdlovsk and Kurgan]. Pravoslavnaia Gazeta. Ekaterinburg, 2003, no. 28, iiul'. 28. Marchenko A.N., Marchenko N.A. Patrioticheskaia deiatel'nost' pravoslavnogo dukhovenstva Prikam'ia v gody Velikoi Otechestvennoi voiny po materialam telegramm I.V. Stalinu [Patriotic activity of the Orthodox clergy of the Kama region during the Great Patriotic War based on the materials of telegrams to I.V. Stalin]. Perm University Herald. History, 2016, iss. 2 (33). 29. Zelenova O. V. Russkaia Pravoslavnaia Tserkov' v gody Velikoi Otechestvennoi voiny [The Russian Orthodox Church during the Great Patriotic War]. Outlines of Global Transformations: Politics, Economics, Law, 2015, vol. 8, no. 3. Pp. 123-128. 30. Mishuchkov A.A., Mishuchkova A.V. Vklad Orenburgskoi eparkhii Russkoi Pravoslavnoi Tserkvi v pobedu v Velikoi Otechestvennoi voine i preemstvennost' sozidatel'nykh traditsii v ramkakh reshenii eparkhial'nogo s"ezda dukhovenstva i mirian Chkalovskoi eparkhii 1947 g. [The contribution of the Orenburg diocese of the Russian Orthodox Church to the victory in the Great Patriotic War and the continuity of creative traditions within the framework of the decisions of the diocesan congress of the clergy and laity of the Chkalov diocese in 1947]. Pravoslavie i kul'tura slavian v Iuzhno-Ural'skom regione: Proceedings of the IX All-Russian Scientific and Practical Conference, posviashchennoi 1150-letiiu slavianskoi pis'mennosti i Dniu slavianskoi pis'mennosti i kul'tury v Orenburzh'e. Orenburg, 2013. 31. Spravka o sostoianii religioznogo dvizheniia veruiushchikh pravoslavnoi russkoi tserkvi Sverdlovskoi oblasti (po materialam 1944–1946 gg.) [Information on the state of the religious movement of believers in the Russian Orthodox Church in the Sverdlovsk region (based on materials from 1944–1946)]. Gosudarstvennyi arkhiv Rossiiskoi Federatsii, r-6991, op. 1, d. 203.
PRESERVATION AND LOSS OF CHRISTIAN ICONS ON THE TERRITORY OF KOMI-PERMIAN DISTRICT IN THE XX – EARLY XXI CENTURY Tatyana G. Goleva Received: 20.12.2021 Received in revised form: 05.03.2022 Published: 14.06.2022 ![]() Abstract:
The article is devoted to the problem of preservation/loss of religious objects in the Soviet and post-Soviet times on the territory of the Komi-Permyak District. The policy of looting churches and destruction of religious objects was adopted by the state since the beginning of the establishment of Soviet power in Russia At the same time the people reacted to these events in different ways, there were attempts to save both domestic and temple icons. These processes remain poorly studied since in historical science this topic has been under a ban for a long time. The relevance of the research is related to the increasing scientific interest in the issues of religiosity, the study of cultural and ethnic values. The goal of the study is to reveal and describe the processes of loss/conservation of icons on the territory of the Permian Komis' settlement during the 20th - early 21st centuries. The research is based on methods of oral history, memory study and folklore. The main sources were records of conversations with residents of Permian Komi settlements as well as observations of the author. In different years of the considered period certain "challenges", which became a threat to the preservation of icons, are mentioned. The closure of religious buildings, the persecution of believers and the exclusion of religious items from museum collections is only some of these challenges. There were people who, for ideological reasons, supported acts of destruction of icons; and there were also defenders and guardians of religious values. In cases of encroachment by the authorities on the images the way to save them was to steal these images from places of storage, hide them in houses, outbuildings, and in the ground. Until now there is a partial preservation and maintenance of folk customs related to icons. Most of the traditions contributed to the preservation of the images in the family homesteads and in the family circle. Stories about the abuse of icons or their salvation are known, as a rule, to a narrow circle of the local community. Many of the texts are characterized by laconic and fragmentary description of the events that took place. Keywords: Permian Komi District, Permian Komi, oral history, historical memory, veneration of icons, destruction of icons, rescue of religious values, folk religious traditions Authors:
Tatyana G. Goleva– Candidate of Sciences in History, Senior Researcher, References: 1. Goleva T.G. Ikona v traditsionnom bytu komi-permiakov [Icons in the traditional life of the Komi-Permyaks]. Permistika XIV: Dialekty i istoriia permskikh iazykov vo vzaimodeistvii s drugimi iazykami. Proceedings of the International Symposium. Kudymkar, OT i DO, 2012, pp. 207–212. 2. Ursu D.P. Metodologicheskie problemy ustnoi istorii [Methodological problems of oral history]. Istochnikovedenie otechestvennoi istorii. Moscow, Nauka, 1989, pp. 3–32. 3. Ustnaia istoriia (oral history): teoriia i praktika [Oral history: theory and practice]. Proceedings of the All-Russian Scientific Seminar. Ed. T.K. Shcheglova. Barnaul, Barnaul'skii gosudarstvennyi pedagogicheskii universitet, 2007, 374 p. 4. Abrams L. Oral history theory. London, New York, Taylor & Francis group, 2010, 213 p. 5. Chagin G.N. Istoricheskie znaniia narodov Urala v XIX – nachale XXI veka [Historical knowledge of the Ural peoples in the XIX – early XXI century]. Ekaterinburg, Sokrat, 2011, 256 p. 6. Rostovtsev E.A., Sosnitskii D.A. Napravleniia issledovanii istoricheskoi pamiati v Rossii [Main areas of Russian memorial researches]. Vestnik of Saint Petersburg University. History, 2014, no. 2, pp. 106–126. 7. Tishkov V.A. Mezhdistsiplinarnyi vzgliad na istoricheskuiu pamiat' i identichnost' [Interdisciplinary view of memory studies and identity]. Istoricheskaia pamiat' i rossiiskaia identichnost'. Ed. V.A. Tishkov, E.A. Pivneva. Moscow, Rossiiskaia akademiia nauk, 2018, pp. 5–11. 8. Fadeeva L.V. Rasskazy o poruganii sviatyn' v istoricheskoi pamiati severnorusskoi derevni (konets XX – nachalo XX veka) [Stories about the desecration of shrines in the historical memory of a Northern Russian village (late XX - early XX century)]. Chelovek i sobytie v istoricheskoi pamiati. Syktyvkar, Institut iazyka, literatury i istorii Komi nauchnyi tsentr Ural'skogo otdeleniia Rossiiskoi akademii nauk, 2017, pp. 89–103. 9. Iurchuk L.A., Kazakov I.V. Pskovskie legendy o nakazanii za razrushenie khramov [Pskov legends about the punishment for destruction of churches]. Slavianskaia kul'tura, istoki, traditsii, vzaimodeistvie. XIX Kirillo-Mefodievskie chteniia. Moscow, Gosudarstvennyi institut russkogo iazyka imeni A.S. Pushkina, 2018, pp. 88–91. 10. Drannikova N.V. Ustnye rasskazy o mezenskikh khramakh kak predmet mezhdistsiplinarnogo issledovaniia [Oral stories about the Mezen churches as a subject of interdisciplinary research]. Arktik and North, 2020, no. 39, pp. 144–159. DOI: 10.37482/issn2221-2698.2020.39.144 11. Liubimova G.V. Ikony v narodnoi religioznoi praktike sel'skogo naseleniia Sibiri [Icons in the folk religious practice of the rural population of Siberia]. Problemy arkheologii, etnografii, antropologii Sibiri i sopredel'nykh territorii, vol. XI, part. 2: Materialy Godovoi sessii Instituta arkheologii i etnografii SO RAN. 2005 g. Novosibirsk, Institut arkheologii i etnografii sibirskogo otdeleniia Rossiiskoi akademii nauk, 2005, pp. 113–117. 12. Lobanova L.S., Rassykhaev A.N. Sovremennaia traditsiia pochitaniia pravoslavnykh ikon v s. Nivshera Kortkerosskogo raiona Respubliki Komi [Contemporary tradition of veneration of orthodox icons in nivshera village of Kortkeros district of Komi Republic]. Traditsionnaia Kul'tura, 2017, no 1, pp. 38–50. 13. Rogov N.A. Materialy dlia opisaniia byta Permiakov [Materials for describing the life of Permians]. Zhurnal Ministerstva vnutrennikh del, 1858, vol. 29, no 4, part 3, pp. 45–126. 14. Rychkov V.V. Gosudarstvenno-tserkovnye otnosheniia v Komi-Permiatskom natsional'nom okruge v period stanovleniia Sovetskoi vlasti [State-Church relations in the Komi-Permian National District during the Formation of Soviet Power]. Sviato-Stefanovskiå obrazovatel'nyå chteniia Kudymkarskoi eparkhii, Kudymkar, 2 dekabria 2014 g., available at: http://www.komiprav.ru/files/ dokumenty?catoffset=10 (accessed 15 December 2021). 15. Smirnov I.N. Permiaki: istoriko-etnograficheskii ocherk [Permians: Historical and ethnographic essay]. Izvestiia obshchestva arkheologii, istorii i etnografii pri Imperatorskom Kazanskom universitete. Kazan, 1891, vol. 9, iss. 2, 289 p. 16. Svedeniia ob inorodtsakh, obitaiushchikh v predelakh Permskoi eparkhii [Information about foreigners living within the Perm Diocese]. Permskie Eparkhial'nye Vedomosti, 1874, no. 39, pp. 387–394. 17. S.M.A. Permiaki Oshibskogo prikhoda, Solikamskogo uezda [Permians of the Osh parish, Solikamsk county]. Permskie Eparkhial'nye Vedomosti, 1889, no. 13, pp. 209–220. 18. Arkhipastyrskoe blagoslovenie [Archpastoral Blessing]. Permskie Eparkhial'nye Vedomosti, 1901, no. 16, p. 1. 19. Zhaloba Staroobriadcheskogo nastavnika A. Isaeva [The complaint of the Old Believer mentor A. Isaeva]. Gosudarstvennyi arkhiv Permskogo kraia, f. 36, op. 3, d. 38, l. 10–12. 20. Balov A. Son i snovideniia v narodnykh verovaniiakh [Sleep and dreams in folk beliefs]. Zhivaia starina, 1891, iss. 4, pp. 208-213. 21. Goleva T.G. Religioznye obychai i predstavleniia komi-permiakov: na materialakh sudebnogo dela serediny XIX veka [Religious beliefs and customs of the Komi-Permyaks: on the basis of the court case in the middle of the 19th century]. Trudy Kamskoi arkheologo-etnograficheskoi ekspeditsii. Perm, Permskii gosudarstvennyi gumanitarno-pedagogicheskii universitet, 2020, pp. 140–146. DOI: 10.24412/2658-7637-2020-17-140-146 22. Chugaeva S.V. Chelovek i Smert' (na materiale pogrebal'nykh i pominal'nykh obriadov komi-permiakov) [Man and Death (based on the material of the funeral and memorial rites of the Komi-Permyaks)]. Moscow, Triumf, 2015, 298 p. 23. Serebrennikov N.N. Permskaia dereviannaia skul'ptura [Perm wooden sculpture]. Perm, Permskoe knizhnoe izdatel'stvo, 1967, 47, [51] p. 24. Dereviannaia skul'ptura XVII-XIX vekov iz fondov Permskoi galerei: katalog vystavki [Wooden sculpture of the XVII-XIX centuries from the funds of the Perm Gallery: exhibition catalog]. Ed. O.M. Vlasova. Perm, 1985, 17 p. 25. Eirikh O.V. Kul'turnoe nasledie Gainskikh tserkvei [Cultural heritage of the churches of the Gaynsky district]. Muzei v sovremennom mire. Proceedings of the International Scientific and Practical Conference, Kudymkar, 2016, pp. 85–88. 26. Nasledie Parmy. Katalog k stoletiiu Komi-Permiatskogo kraevedcheskogo muzeia imeni P.I. Subbotina-Permiaka [Heritage of Parma. Catalogue for the centenary of the Komi-Permian Museum of Local Lore named after P.I. Subbotin-Permyak]. Kudymkar, Perm, Pushka, 2021,155 p. 27. Agafonov P.N. Permskaia eparkhiia v 20-e gody XX veka [Perm Diocese in the 20s of the XX century]. Vekhi khristianskoi istorii Prikam'ia. Materialy chtenii, posviashchennykh 540-letiiu kreshcheniia Permi Velikoi. Perm, 2003, pp. 69–83. 28. Viatkin V.V. Sovetskii tip gosudarstvenno-tserkovnykh otnoshenii. Kurs na razrushenie tserkvi (1917–1939 gg.) [The Soviet type of state-church relations. The course for the destruction of the church (1917-1939)]. Vestnik Tomskogo Gosudarstvennogo Universiteta, 2009, no. 322, pp. 92–94. 29. Rasporiazhenie Prezidenta Rossiiskoi Federatsii ot 23 aprelia 1993 g. ¹ 281-rp «O peredache religioznym organizatsiiam kul'tovykh zdanii i inogo imushchestva» [Decree of the President of the Russian Federation no. 281-rp dated April 23, 1993 “On the transfer of religious buildings and other property to religious organizations”], available at: https://docs.cntd.ru/document/9004117?marker=7D20K3 (accessed THE OFFICIAL RELIGIOUS LIFE OF THE ORTHODOX KAMA REGION IN THE DOCUMENTS OF THE FUND OF THE COMMISSIONER FOR RELIGIOUS AFFAIRS Svetlana V. Ryazanova Received: 26.11.2022 Received in revised form: 31.01.2022 Published: 14.06.2022 ![]() Abstract:
The author proposes to reconstruct the religious life of the Orthodox Kama region in the period after the Great Patriotic War through the prism of documents contained in the fund of the regional commissioner for religious affairs. To analyze the information, the method of historical criticism of sources is used. Reconstruction of the realities of local Orthodoxy is carried out taking into account the political context of the post-war period, government decrees of that time and the specifics of the profession and worldview of those who compiled the documents. The features of drawing up documents for official use are taken into account. The reconstruction was based on annual information reports, service notes and materials of participant observations in the temples of the region from 1948 to 1990, which made it possible to trace the dynamics of quantitative changes in participation in cult practice. The object of the research was the official ritual activities during the daily period and holidays. The main research issue of the article is to identify the specifics of the religious life of the local Orthodox community under constant pressure from atheistic ideology. This presupposes the identification of the most popular forms of participation of believers in ritual activities and the establishment of strategies for religious behavior that would make it possible to realize the faith under pressure from the state. To verify the data obtained, both the interview data contained in the fund and the author's modern research materials, characterizing the current situation in Orthodoxy, were used. The study revealed trends in the extinction of traditional ritual activities against the background of changes in the behavior of believers and the formation of new principles of attitudes towards religion and the church. The main factors influencing the transformation of religious behavior of believers have been identified. The available statistical data on the participation of Orthodox citizens in official religious practice are analyzed. The special status of Orthodoxy in late Soviet society as a position of the synthesis of religious and Soviet behavior for believers is determined. Two trends in the culture of the population of the region are highlighted: the success of the policy of atheization of citizens and the strengthening of cult activity at the level of individual forms of religious behavior. Keywords: Prikamye, Orthodoxy, Fund Authors:
Svetlana V. Ryazanova – Doctor of Sciences in Philosophy, Leading Researcher, References: INSTITUTE OF THE HISTORY OF RELIGION OF THE USSR ACADEMY OF SCIENCES IN 1946-47: UNSUCCESSFUL PROJECT (ACCORDING TO THE LETTERS FROM KLIBANOV′S ARCHIVE) Elena V. Vorontsova Received: 01.02.2022 Received in revised form: 01.03.2021 Published: 14.06.2022 ![]() Abstract:
In the post-war period by the efforts of V.D. Bonch-Bruevich and a number of his colleagues it was made an attempt to create a new institute in the structure of the USSR Academy of Sciences - the Institute of the History of Religion on the basis of the museums of the history of religion in Moscow and Leningrad. This project was never implemented but some materials about this period allow us to take a fresh look at the early stage of the Russian religious studies formation. The pages of the history of the Leningrad Museum of the History of Religion have been studied in sufficient detail in publications of recent years while little is known about the events in Moscow. We turn to A.I. Klibanov’s letters to his wife N.V. Yeltsina written from Moscow to Leningrad s the main source of information about these events. The letters cover the period from April 30, 1946 to February 27, 1948. The first date is the start time of work on the project of the new Institute, the last date is the re-arrest of A.I. Klibanov. The letters were prepared for printing (typed on a typewriter) and provided with handwritten comments by A.I. Klibanov. The scientist did not implement the plan of publishing his letters and memoirs. Currently these materials are stored in the A.I. Klibanov Foundation in the Archive of the Russian Academy of Sciences. The preface to the publication debunks the myth of A.I. Klibanov as a "false scientist", a "wolfhound". The difficult fate of Alexander Ilyich - scientific work, interspersed with camp terms, forced separation from his wife (also a biologist) largely reflects the path of the Soviet science. The fragments of correspondence cited in the publication, in addition to the actual history of religious studies, are full of details of post-war Soviet everyday life (the card system, difficulties with registration, problems with documents for former prisoners and, finally, the repeated wave of arrests in 1948-49). The publication of letters and comments were prepared by E.V. Vorontsova Keywords: History of Religious Studies, Bonch-Bruevich, Klibanov, Academy of Sciences, Museum of the History of Religions, repressions, history of science, correspondence Authors:
Elena V. Vorontsova – Candidate of Sciences in Philosophy, Senior Lecturer References:
PERCEPTION OF WOMEN′S LEADERSHIP IN NEO-CHARISMATIC CHURCHES ON THE EXAMPLE OF «THE WORD OF LIFE» CHURCH Tatyana M. Krihtova Received: 31.01.2022 Received in revised form: 18.04.2022 Published: 14.06.2022 ![]() Abstract:
The study of the status of women in Russian neo-charismatic churches is relevant for research due to the fact that the ideas declared in such churches do not often correspond to the real status of women in the community. In theory a woman can be a priest and lead a church but in reality, in Russian churches, this happens very rarely. Most often the current situation is explained by the lack of necessary skills and character qualities among women, which, however, does not prevent them from performing other types of work in the church and being personally responsible for many processes taking place in the church. Women in the church are encouraged to be active in certain activities, but it is emphasized that the role of the church leader is not available to them. The purpose of the article is to understand the causes of this phenomenon based on the arguments of women- preachers. Using content analysis and narrative analysis we examined three models of understanding women's leadership created by one Russian and two American preachers. These models are actively used in the church rhetoric of the “Word of Life” church and in the narratives of parishioners. In these three models with the help of personal stories and references to biblical authority a woman is presented as a potentially active figure able to participate in the life of the church and manage many processes, but it is also said about the limitations which a woman must accept. Restrictions are caused by various reasons: the need to pay more attention to the family than to service; fundamentally different areas in which a woman should develop; female nature. All three models do not contradict each other; however, they assume a different level of freedom and responsibility for women and consider the availability of necessary abilities and qualities in different ways. It seems to us that such a position of women in the church is due to the fact that the universal leadership of parishioners is declared, while the circle of those who make strategically important decisions for the community is limited. Keywords: religion, leadership, Protestantism, church, pastor, religious leadership, gender, women priesthood Authors:
Tatyana M. Krihtova – Candidate of Sciences in Philosophy, References:
INTERPRETATION OF CANONS IN THE DISCOURSE OF MARGINAL ORTHODOXY Andrey A. Sychev Received: 21.12.2021 Received in revised form: 18.02.2022 Published: 14.06.2022 ![]() Abstract:
Characteristics of the interpretation of the concept of "canon" in the marginal Orthodox discourse have been considered in the article. Marginal Orthodoxy is understood by the author as a set of ideas and practices characteristic of non-institutionalized movements and groups declaring their orthodoxy and accusing representatives of official Orthodoxy for the departure from tradition. The relevance of the study is stipulated by the need to establish an intra-confessional dialogue in a situation of increasing heterogeneity of Orthodoxy in Russia. The purpose of the article is to determine the role of the canons in the construction of the discourse of marginal Orthodoxy. To attain it the author reveals the features of marginal Orthodoxy discourse; compares the cases of appeal to canons in marginal and official discourses; outlines the specifics of understanding the canons in marginal Orthodoxy. The novelty of the work is conditioned by the examination of the religious space of modern Orthodoxy through the concepts of center and periphery and their relationship. Due to the insufficient theoretical development of the problem, the most resonant texts of its representatives of the first two decades of the 21st century (open letters, recordings of sermons, interviews, video speeches, journalistic articles, etc) served as the basic material for researching the discourse of marginal Orthodoxy. The official and marginal versions of Orthodoxy are considered in the article as competing discursive modes of truth production. Within the framework of the hermeneutic method, using content, discourse, and comparative analysis, the main characteristics of the discourse of marginal Orthodoxy are revealed. It is shown that the texts of marginal Orthodoxy appeal to the canons so often that in fact the entire discourse can be considered as a set of statements about the canonicity or non-canonicity of certain theories, actions and practices. The results of the study show that in marginal discourse the canon is interpreted as non-historical dogma and unconditional prohibition, which allows using it for discrediting official Orthodoxy and mobilizing supporters. The myth-making and ideological grounds of the appeal to the canons are revealed. It is proved that the concept of "canon" is organizing for the discourse of marginal Orthodoxy and without a detailed analysis of its use it is impossible to understand the specifics of this discourse. Keywords: Orthodoxy, discourse, canon, marginality, radicalization, protest, acrivia, ikonomia Authors:
Andrey A. Sychev – Doctor of Sciences in Philosophy, Professor, Department of Philosophy, References:
HETEROTOPIA OF INFRASTRUCTURE AND INFRASTRUCTURE OF HETEROTOPIA: PRIEST IN THE HOSPITAL SPACE A.V. Panteleeva Received: 18.11.2021 Received in revised form: 26.01.2022 Published: 14.06.2022 ![]() Abstract:
The article is devoted to the experience of hospital priests’ serving. M. Foucault's philosophical ideas about the nature of medicine, as well as his historical works devoted to the formation of the power-disciplinary functions of medical institutions were chosen as the theoretical framework of the study. In addition, we used his theoretical reflections on heterotopia. Thus, the author focuses on issues related to the intersection of multiple spaces with their own social rituals on the territory of the hospital. The author of the article has studied, described and analyzed the experience of prayer service, as well as the experience of the presence and interaction in the hospital space of its various inhabitants, in particular priests and medical personnel. The article presents the results of a field study conducted at the N.V. Sklifosovsky Research Institute in 2018-2019. The research was carried out in the form of participant observation, later supplemented by an interview. The data obtained allows us to describe the practices of interaction between the priest, patients and the hospital's medical staff. We are making an attempt to analyze the specifics of the hospital space in which this interaction takes place. We pay special attention to the place the priest takes in this space and the significance he has: on the one hand, we strive to discover the influence which the priest has in the interaction with other inhabitants of the hospital space, and on the other hand, to show the influence that he himself experiences being in this space. These observations allow us to assert that the hospital space has the signs of heterotopy and creates opportunities for the alternative ordering of interaction. These opportunities are realized by priests and at the same time, their implementation does not depend on the level of the priest’s awareness about them. Our observations were supplemented by interviews, the analysis of which allows us to confirm our assumption about the unintended overriding of the order of interaction on the part of the priest. In addition, interviews allow us to expand our understanding of the hospital space, complementing it with details from the subjective experience of our informants. Keywords: prayer service, heterotopia, Orthodoxy, priest, religion, healthcare, Foucault, disciplinary power, symbolic power Authors:
Anna V. Panteleeva – Visiting Researcher, Ecclesiastical Institutions Research Laboratory, References:
| ||