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HOW RELIGION BECOMES VISIBLE: OLD BELIEVER COMMUNITIES IN SOCIAL MEDIA
стр.4-22
The article discusses how Old Believers create a space of new visibility for their religion in social media. The author analyzes online and offline practices as complementing each other, examining the Facebook pages of those communities and settlements in which anthropological fieldwork was previously conducted (the Northwestern Black Sea region). Based on Heidi Campbell’s theoretical approaches and using materials from online observations and field research as sources, the author analyzes two approaches of Old Believer self-representation in social media: 1) a digital narrative created on behalf of the religious community that is institutionally encouraged and an authorized way to make religion visible in public space, 2) and a digital narrative about the community’s everyday life and Old Believers’ lived religion. Despite all the differences, in both cases visible religion is being constructed online for both internal and external users.
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MEDIATIZATION OF PASTORAL CARE IN THE RUSSIAN ORTHODOX CHURCH: THE REASONS BEHIND ASK THE PRIEST WEBSITES
стр.23-43
The article examines the mediatization of pastoral care in the Russian Orthodox Church drawing upon “ask the priest” websites. The study is based on the theory of mediatized worlds in the framework of social constructivism. Various forms of communication between the priest and the audience are analyzed, as well as the reasons why both sides choose online communication. The analysis leads to the conclusion that the mediatization of pastoral care is due to a combination of two types of motivations: developing new forms of comfortable communication within the parish or overcoming crises that may occur in the parish. Overall, there is a general crisis of communication in the Russian Orthodox Church, and the actors are looking for new forms to cope with it. The use of new media is one of such strategies.
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MEDIA PRACTICES OF RUSSIAN-SPEAKING ORTHODOX JEWS: WOMEN’S GROUPS AND RABBIS’ BLOGS ON FACEBOOK AND INSTAGRAM
стр.44-69
This article focuses on the media practices of Russian-speaking Orthodox Jews seeking patterns of observance relevant to secular modernity. The author applies the conceptual framework of “communicative figurations” to describe the process of everyday Torah observance in post-Soviet countries, Israel, the United States, and Western Europe. Empirical research on media repertoires reveals that members of post-Soviet Orthodox communities use Face-book and Instagram to maintain closed women’s groups and rabbis’ blogs focused on observance. Women’s groups frame everyday observance in terms of modesty, family purity, the kosher home, and the like. Personal rabbis’ blogs introduce practices of “digital Judaism” that include Torah lessons, the daily page of the Talmud, question and answer exchanges, and so forth. Content-based textual analyses uncover thematic intersections, the circulation of stories, and reciprocal hyperlinks between both types of groups. The media practices of women’s groups and rabbis’ blogs link the local Russian-speaking Jewish communities with a transnational Orthodox constellation.
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THE REVOLUTION OF SPIRITS FOR THE SPIRITUAL BROTHERHOOD: THE SOCIAL IDEALS OF RUSSIAN SPIRITUALISM
стр.70-89
This article offers a reconstruction of the social ideals of the Russian spiritualists. The main sources include texts revealing spiritualists’ ideas about the structure of the spiritual world, the structure and characteristics of spiritual circles, and literary works by spiritualists that reflected their social ideals. Although the social and political views of Russian spiritualists were mostly conservative, their ontological views contained elements of social radicalism. The author divides Russian spiritualists into two types - the rationalists and the traditionalists - depending on their attitude towards the Orthodox Church, Christian theology and their specific views of the spiritual world. All spiritualists viewed society critically, as gripped with a disease. Rationalist spiritualism was critical towards Christian dogma and practice, and although its supporters advocated the preservation of the social and political status quo, they hoped for both gradual social and political transformation and the acquisition of social ideals in the spiritual world. The traditionalists, despite their commitment to monarchy and the institution of the Church, expected a millenari-an upheaval and thus challenged the social and political order. Overall, the spiritualists’ social ideals are close to communitarian social projects based upon the idea of Christian brotherhood.
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POLITICS IN THE CHURCH: WHO DO ORTHODOX PRIESTS SUPPORT?
стр.90-112
The article provides a study of the relationship between politics and religion in contemporary Russia. The authors analyze the survey “Sociopolitical Preferences of Russian Society” (number of people identifying themselves as Orthodox believers N=2,735), which shows that at least 21.1 percent of the sample make decisions concerning their electoral choices under the direct influence of priests and fellow parishioners. The authors reveal that, although the ruling party, “United Russia,” is the main political beneficiary of the Orthodox vote, political support largely depends on believers' church attendance. The authors show that priests' public and private advice on political preference is not effective in garnering support for the ruling party. Support for “United Russia” is most likely when believers discuss their electoral choices within their church community.
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DMITRY UZLANER. 2020. POSTSEKULIARNYI POVOROT. KAK MYSLIT’ O RELIGII V XXI VEKE [THE POSTSECULAR TURN. HOW TO THINK ABOUT RELIGION IN THE TWENTY-FIRST CENTURY]. M.: IZDATEL’STVO INSTITUTA GAIIDARA (IN RUSSIAN). - 416 P
стр.113-119
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