Religion And Language In Post Soviet Russia

This book examines how Muslims and Christians in Russia use religious variants of the Russian and Tatar languages to sustain, challenge and subvert relations of power.

Church Slavonic, one of the world’s historic sacred languages, has experienced a revival in post-Soviet Russia. Blending religious studies and sociolinguistics, this book looks at Church Slavonic in the contemporary period. It uses Slavonic in order to analyse a number of wider topics, including the renewal and factionalism of the Orthodox Church; the transformation of the Russian language; and the debates about protecting the nation from Western cults and culture.

Church Slavonic, one of the world's historic sacred languages, has experienced a revival in post-Soviet Russia. Blending religious studies and sociolinguistics, this is the first book devoted to Church Slavonic in the contemporary period. It is not a narrow study in linguistics, but uses Slavonic as a passkey into various wider topics, including the renewal and factionalism of the Orthodox Church; the transformation of the Russian language; and the debates about protecting the nation from Western cults and culture. It considers both official and popular forms of Orthodox Christianity, as well as Russia's esoteric and neo-pagan traditions. Ranging over such diverse areas as liturgy, pedagogy, typography, mythology, and conspiracy theory, the book illuminates the complex interrelationship between language and faith in post-communist society, and shows how Slavonic has performed important symbolic work during a momentous chapter in Russian history. It is of great interest to scholars of sociolinguistics and of religion, as well as to Russian studies specialists.

In the post-Soviet period morality became a debatable concept, open to a multitude of expressions and performances. From Russian Orthodoxy to Islam, from shamanism to Protestantism, religions of various kinds provided some of the first possible alternative moral discourses and practices after the end of the Soviet system. This influence remains strong today. Within the Russian context, religion and morality intersect in such social domains as the relief of social suffering, the interpretation of history, the construction and reconstruction of traditions, individual and social health, and business practices. The influence of religion is also apparent in the way in which the Russian Orthodox Church increasingly acts as the moral voice of the government. The wide-ranging topics in this ethnographically based volume show the broad religious influence on both discursive and everyday moralities. The contributors reveal that although religion is a significant aspect of the various assemblages of morality, much like in other parts of the world, religion in postsocialist Russia cannot be separated from the political or economic or transnational institutional aspects of morality.

What happens when the Russian Orthodox tradition meets post-Soviet Russia? This is the gemeral question which will be in the focus in this study of the Orthodox discourse in post-Soviet Russian culture. It will be abalyzed both in its own right and as a constituent of memory, a conservative or imperialist political attitude and postmodernism. One issue addressed in the debate over the use of Church Slavonic as the liturgical language. Another invloves the nature of the canonizations that have taken place in the Orthodox Church in recent years and attempts to canonize the soldier Evgenij Rodionov and Stalin. A third topic is jurodstvo, or holy foolishness, for centuries a special and recurring theme in the Orthodox Church that has re-emerged after the fall of the Soviet Union. A chapter is devoted to Ksenija of Petersburg, a peculiar and much beloved holy fool of that city. A final issue concerns the significance of the Orthodox tradition in recent Russian art and poetry.

Religious organizations in many countries of the communist world have served as agents for the preservation, defense, and reinforcement of nationalist feelings, and in playing this role have frequently been a source of frustration to the Communist Party elites. Although the relationship between governments and religious groups varies according to the particular country and group in question, the mosaic of these relationships constitutes a revealing picture of the political reform shaping the lives of Soviet and East European citizens.

This book, based on extensive original research in the field, analyses the political, social and cultural implications of the rise of Islam in post-Soviet Russia. Examining in particular the situation in Tatarstan and Dagestan, where there are large Muslim populations, the authors chart the long history of Muslim and orthodox Christian co-existence in Russia, discuss recent moves towards greater autonomy and the assertion of ethnic-religious identities which underlie such moves, and consider the actual practice of Islam at the local level, showing the differences between "official" and "unofficial" Islam, how ceremonies and rituals are actually observed (or not), how Islam is transmitted from one generation to the next, the role of Islamic thought, including that of radical sects, and Islamic views of men and women's different roles. Overall, the book demonstrates how far Islam in Russia has been extensively influenced by the Soviet and Russian multi-ethnic context.

Essay from the year 2001 in the subject Theology - Comparative Religion Studies, grade: 1.0 (A), University of Leeds (POLIS), language: English, abstract: The distrust of organised religion is a phenomenon of post-Soviet Russia. It is a likely result of developments that characterise the coming of the modern age as introduced to Russia in its full scale by post-communist liberalisation and pluralisation and is therefore comparable to earlier developments in the West. In Russia the specific experience of atheist totalitarianism as well as its collapse has enhanced several aspects of this "modernity factor" in relation to religious institutions. The essay discusses these and other factors that influenced distrust of organised religion in Russia in the 1990s.