The realities of Magadan's Soviet past have greatly influenced how the Russian Orthodox Church characterizes the city as devoid of a strong Church legacy. This article discusses how the imprint of underground approaches to religion remains today in the form of traditions of hidden practice, religious engagement, and expression without direct church involvement. Using material from ethnographic research of a Russian Orthodox diocese, this article argues that hidden practice—initially precipitated by historical circumstances—is now being exercised by some Orthodox Christians as a choice. The article is based primarily on ethnographic interviews with members of the clergy of the Russian Orthodox Church in Magadan
Parishioner Anxieties and Diocesan Perspectives on Russian Orthodoxy
Alexandra S. Antohin
The Imprisonment of Women in Eighteenth-Century Siberia
connected with the general tendency of strengthening state intervention in the judicial jurisdiction of the Russian Orthodox Church, while the intent of the Holy Synod was for abbots and abbesses to exercise all administrative authority over their prisoners
The Struggle of the Russian Orthodox Church to Introduce Religion into the Curriculum in the First Decade of the Twenty-first Century
Victor A. Shnirelman
Interest in the social role of religion, including religious education (RE), is on the increase in the European Union. Yet whereas Western educators focus mostly on the potential of religion for dialogue and peaceful coexistence, in Russia religion is viewed mostly as a resource for an exclusive cultural-religious identity and resistance to globalization. RE was introduced into the curriculum in Russia during the past ten to fifteen years. The author analyzes why, how, and under what particular conditions RE was introduced in Russia, what this education means, and what social consequences it can entail.
The Historical Efficacy of Ideological Frameworks
David Koester, Viktoria Petrasheva, and Tatiana Degai
Itelmen people of the Kamchatka Peninsula have felt and experienced the influence of the Russian Orthodox Church for over 300 years. Explorers' reports tell us that at the same time that Itelmens rebelled violently against the tsar's representatives, they accepted and appropriated the power of the church. This article examines religiosity in Itelmen history as it is revealed through a critical approach to sources, especially by focusing on Itelmen actions. Missionaries and ethnographers' preconceptions gave shape to their depictions of Itelmen religious beliefs and practices as (1) Christian beliefs, (2) anathema to Christian beliefs, or (3) mere superstitions. In order to speak about Itelmen perceptions, the article focuses primarily on actions taken during this early period of recorded Itelmen history and on the writers who showed an interest in describing how Itelmens thought about religious questions. The article also recounts the little known story of the 1848 Kutkh rebellion.
State-church relationships and the vernacularization of the politics of memory
Since state atheism was abandoned in the 1990s, the Russian Federation entered what can be called a postsecular phase. Religion, formerly limited to the private sphere, reappeared in the public and underwent an astonishing religious revival. During the time of my fieldwork in 2006/2007, a tendency to favor the Russian Orthodox Church (ROC) and to facilitate its return to the public reached its climax. In this article I draw attention to how the political, the secular, and the religious are interconnected and allow for new vernacular forms of legitimating power and authority. One example is the introduction of new public holidays and public rituals. They connect local and national narratives and relate to ideas about the communality of the Russian people. They create new forms of a divine kinship, which draw heavily on religious and national symbols and merge the sacred and the profane.
Topographies of Pluralism in Russia
Melissa L. Caldwell
balaclavas, the women played electric guitars and performed a “Punk Prayer” with lyrics critical of the values and policies promoted by both the Putin administration and the Russian Orthodox Church. Midway through their performance, the band was stopped by
A Hi-Tech Version of an Old History Textbook
constructs, this official narrative survived glasnost and the collapse of the USSR, 16 although it rejected the communist ideological matrix and integrated new elements (such as the wartime patriotism of the Russian Orthodox Church). In the middle of the
Heritage Narratives of Russian Old Believers in Romania
in the schism that took place in the seventeenth century in the Russian Orthodox Church, following the 1654 Council of the Russian Orthodox Church. The schism resulted from a process of realigning Russian Orthodoxy of the time with Byzantine Orthodoxy
of Eastern Europe. The importance of three additional memory actors in contemporary Russia should also be noted. These are the Russian Orthodox Church (Moscow Patriarchate), the Foreign Ministry, and President Putin himself. While all three comment
Translator : Jenanne K. Ferguson
this complex was determined not only by its internal needs, but also depended largely on the policies pursued by the central and local authorities, the position of the Russian Orthodox Church, and the achievements of technical progress, among other