The publication contains information about the Old Believer scribe of Phedoseevtzy congregation of the second half of 19th century monk Cyprian and a description of the author's miscellany compiled ...by him. The content of the manuscript, entitled "Katolog" by the monk, is interesting both in terms of the volume of sources involved and in terms of topics. The collection reflects the doctrinal position of Cyprian, which manifested itself in the activities of the sketes at the Moscow outpost in St. Petersburg and on Ilyushkin Island, which were headed by a monk.
The article is devoted to the problem of the relation of personal and communal libraries in the Old Believers communities on the example of the book collection of a skete on Ilyushkin Island of the ...Novgorod district, an inventory of which was found in the funds of the Novgorod Museum-Reserve. The initiator of the revival of the skete at the end of 19th century monk Cyprian (Sozonov) was directly involved in the formation of this library. His personal views and passions found expression in the selection of skete books. This becomes especially obvious thanks to the comparison of the description of the book collection with the composition of the author’s miscellany, which was written by the sket superior, as well as the newly revealed documents covering his activities. In a sense, the library of the monastery can be considered an expression of a full-fledged cultural program, predetermined by the religious views of Cyprian. In its basis, in addition to the characteristic traditional orientation towards worship and monastic activity, it also reveals a polemical attitude and historicism. In addition to the sources related to the bookishness of the skete on Ilyushkin Island, documents are introduced into the scientific circulation, covering its history and the socio-cultural context in which the analyzed book collection of the skete was formed.
The article presents an attempt of a comprehensive research of the prerequisites and initial stage of introduction of Edinoverie in the territory of the Ural Cossack Host, based on the published and ...unpublished sources. It discloses some information on the initial stage of the development of Edinoverie in the territory of the Don Host, where governmental activity was not as radical, which, to a certain extent, may be explained with a more positive attitude of the local Cossacks to the official authorities. The establishment of Edinoverie for all the churches and parishes of the Ural Cossack Host was just an act of formal recognition of the Edinoverie, or a “edinoverie religious” practice existing in the Host before. Throughout the first half of the 19th century, the Ural Old Believer Cossacks went both to the Old-Rite Chapel of Dormition in Uralsk and Edinoverie churches, where, as before, the services were conducted in accordance with the old books and Old Belief rites. Therefore, it may be concluded that introduction of Edinoverie in the territory of the Ural Cossack Host was just an act of the formal conversion for the major part of Old Believers, while the actual conversions began closer to the 1840-s
This article explores ways in which women navigate their agency within the conservative religious context of Russian Old Belief. Specifically, it examines four closely situated congregations in ...Kasepää, Suur-Kolkja, Varnja (Pomortsy), and Väike-Kolkja (Fedoseevtsy) in Peipsimaa, based on fieldwork conducted between 2020 and 2021. In the Old Belief tradition, women are barred from leadership roles or preaching; however, they often assume duties traditionally reserved for men. Furthermore, Old Believer communities in Estonia, which tend to have a higher proportion of women than men, rely heavily on women to uphold religious practices. Women’s agency within Old Believer communities does not primarily involve gaining more religious knowledge or higher status. The demographic composition of a religious community is shaped by external economic, political, and social factors. Women, who often lead congregations due to their familiarity with religious tradition and service capabilities, face additional challenges in navigating their religious practices, such as restrictions on reading the Gospel at services or baptizing children. Importantly, the Old Believers’ “culture of exceptions” does not entail flouting essential religious rules; rather, it seeks solutions that are consistent with ritual semantics and acceptable within their religious framework.
The article examines the peculiarities of P. I. Melnikov-Pechersky’s perception of the Volga Old Believers’ book tradition. In particular, it establishes the sources of the formation of the writer’s ...ideas about the role of bookishness in the daily life of “dissenters.” The author of “In the Woods” acquired a deep acquaintance with church literature during the performance of his official duties and numerous business trips. The article clarifies curious details of Melnikov’s description of the reading culture of the Old Believers, as well as the main ways of spreading bookishness among the “zealots of ancient piety.” The writer demonstrated his own view on factors that determined the popularity of a particular work among “dissenters.” The article examines Melnikov-Pechersky’s perception of the significance of the monasteries in the preservation of the Old Russian Cyrillic heritage, as well as the role of the scribes in the organization of the religious and everyday life of the Old Believers communities. The author analyzes the influence of the spread of the civil press and secular education on the processes of gradual secularization of the Old Believers community. Summing up the results, it can be concluded that Melnikov had very ambiguous attitude to the book traditions of the “old time lovers.” Thus, the author points to the extreme fanaticism of some polemical Old Believers’ writings, which destructively affect the consciousness of their readers, calling for moving away from progress and hating everything around them.
В статье проанализированы материалы, посвященные старообрядцам Тувы и опубликованные на страницах местной периодики с 1924 до конца 1980-х гг. Советские региональные газеты редко привлекаются ...исследователями старообрядчества в качестве материала для анализа в силу их идеологической ангажированности и необъективности фактической информации. В связи с этим в настоящей статье при обращении к газетам советской Тувы ракурс смещается с извлечения фактов об изучаемом сообществе на способы его репрезентации, что позволит обнаружить иные аналитические перспективы и избежать однозначной линейности интерпретаций.
В исследовании выявляются количественные (частота упоминаний старообрядцев в прессе в разные годы) и качественные (содержание материалов, стереотипы, идеологическая направленность, риторические приемы, визуальный контент и т. д.) параметры публикаций. Так, в статье представлен вариант внешней репрезентации одной из конфессиональных групп Тувы, её взаимодействие с окружающим населением.
Культурные особенности группы показывались в прессе сквозь идеологическую линзу. В публикациях образы старообрядцев наделялись преимущественно негативными характеристиками и фиксировали периферийное и маргинальное местоположение сообщества в социуме. Эти характеристики варьируются, — хотя и в границах жесткой атеистической рамки, — в зависимости от исторического момента. В первые годы советской власти старообрядцы предстают, прежде всего, ее политическими противниками, когда их религиозная принадлежность усиливает социально-классовую чуждость группы. Впоследствии это противостояние смещается в область идеологического соперничества, когда образ старообрядцев конструируется в оппозициях суеверного/ научного, отсталого/ передового, единоличного/ коллективного. В определенные периоды старообрядцы вовсе теряют черты религиозного сообщества, растворяясь в массе советских тружеников и оказываются представленным на страницах газет лишь как участники социалистического строительства.
The article describes four storage units from the collection of rare handwritten and old-printed books of the Ekaterinburg Seminary library, containing hectographed editions. In total, presented are ...nine hectographed editions, six of which are included in a pamphlet volume. Almost all the editions (eight of the nine) belong to the Old Believers and date back to the early 20th century. And one edition, dated 1965, was produced by the Baptists. Eight out of nine editions are unique and currently known in a single copy. Six Old Believer hectographed editions were made in Ekaterinburg by the Old Believers of the Belokrinitsky (“Austrian”) Agreement. Publishing activities were carried out under the leadership of V. G. Usov, at the expense and in the house of the Ekaterinburg merchant G. N. Grachev. The described hectographed Old Believer publications contain important material both for the history of Old Belief in general and for the history of the Old Believers in the Urals. Printed on a hectograph in 1965, the “Collection of Spiritual Songs of Evangelical Christian Baptists” is an interesting example of religious “samizdat” of the Soviet epoch. The hectographed publications are described according to the methodology adopted in the Laboratory of Archeographic Research of the Ural Federal University (LAI UrFU). The description is followed by an index of fifth lines.
На основе оригинального полевого материала (этнографического и археографического), собранного автором в среде старообрядцев Тувы и Буджака, рассматриваются вопросы включенности/исключенности ...традиционалистических сообществ в глобализационные процессы. Данная компаративная перспектива позволяет выделить общие и специфические характеристики восприятия модернизации в самобытных вариантах мировоззрения. Конфессиональные и территориальные особенности групп липован и часовенных демонстрируются в контексте стремительно развивающихся вызовов «внешнего мира», а также творческого осмысления его практик.
Подобный анализ позволяет сместить акценты с механического потребления мировых стандартов на их воссоздание и конструирование: с «импорта смыслов» к «адаптации идей». Показательным в этом плане оказывается христианская эсхатология, которая становится ментальной матрицей актуальной глокалиазции.
Описывается полемика о старообрядческой жертвенности конца XVII – начала XVIII в., вызванная многочисленными случаями самосожжений и других вариантов «самогубительной смерти». Основным объектом ...обличений со стороны российской государственной и церковной власти была система сакрализации староверами собственных страданий: создание и распространение соответствующих нарративов, апелляция к народной религиозности и почитание новомучеников. Рассматривая разножанровые старообрядческие сочинения и созданные властью постановления, увещания и другие тексты, предназначенные для всенародного внимания, как части одного дискурсивного поля, автор приходит к выводу о закреплении в Петровскую эпоху рациональных методов борьбы со старообрядческими мучениками на понятийном уровне в рамках курса на сбережение податного населения. Наиболее оригинальные объяснения «бума» почитания старообрядцами новомучеников были предложены Феофаном Прокоповичем в толковании на блаженство изгнанных «правды ради» (1722), послужившем основой увещания «О недействительности самовольного страдания». Активное дисциплинарное вмешательство власти в жертвенный дискурс и превратное толкование самопожертвования, распространявшееся среди староверов, заставляли их лидеров высказываться о благочестии как непременном условии спасения. Стремление разных участников дискурса высказываться на эту тему породило если не особый язык, то целый набор переживаний, воплощенных в генетически различной риторике.
In the 16th–17th centuries, the Russian Church was undergoing the same process of confessionalization as the churches in other European countries. A special role in it was played by the patriarchate ...of Filaret, when the Synod of 1620 recognized immersion baptism as the only correct way to baptize and formulated the features that distinguish Moscow Orthodoxy from both Catholics and other churches. Under Filaret, the state and church systems of government merged, and “Procheiron laws” began to be applied against violators of church rules. Reforms of Tsar Alexis Mikhailovich opened a new stage of confessionalization, changing the already approved symbols, which was perceived as the introduction of a “new faith.” Handwritten materials from the Synods of 1666 and 1666–1667 are considered, and an attempt is made to answer the question why they have never been published in full. It is shown that only those Acts that were included in the
Service Book
of 1667 became known to contemporaries. The changes in relation to the previous period of confessionalization were radical.
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