The Novorossiya Project

Author(s):  
Gerard Toal

In breaking apart a sovereign territorial state, it is helpful, if not always necessary, to have an alternative geopolitical imaginary at the ready and for this ersatz replacement to have some degree of local credibility and support. When Putin decided to annex Crimea, the move was intuitively presented as a historic Russian territory rejoining the motherland and, further, as the correction of an arbitrary and capricious historical wrong. The demographics of Crimea were such that this storyline resonated with most but not all Crimeans. But when it came to the rest of Ukraine, the Putin administration faced a dilemma. Ukraine’s modern history was intimately entangled with that of Russia. Tsarist and Russian Orthodox Christian discourse rendered it the homeland of a common Rus(s)ian people, its capital Kyiv as the mother of all Russian cities, and its land as a Little Russia populated by little Russians. The Bolsheviks recognized Ukrainians as a distinctive nation, constituting it as a fraternal Slavic nation alongside Russians. The Great Patriotic War bound the countries together, first in trial and suffering, and then in redemption and victory. Putin evoked these very discourses—“we are one people, Kiev is the mother of Russian cities. Ancient Rus is our common source and we cannot live without each other”—in his speech recommending annexation of Crimea. Holding that Ukrainians and Russians are one people while, at the same time, seizing territory from Ukraine required a hyperbolic fascist-threat storyline to make sense. According to this scenario, anti-Semitic nationalists from western regions not part of the Russian Empire were Nazi collaborators during the Great Patriotic War. Now, in the seventieth year of Ukraine’s liberation from Nazi rule, these forces were back on the streets and through violent protests on the Maidan managed to oust a legitimate government and seize power in a military coup. Ukraine, as a consequence, was in territorial crisis as ordinary ethnic Russians and Russian-speaking people, concentrated particularly in the southeast, sought protection from the fascist junta now ensconced in Kyiv. In these circumstances, it was understandable that former tsarist and Soviet identities in regions historically close to Russia resurfaced.

2008 ◽  
pp. 115-127
Author(s):  
Galyna V. Sagan

The study of Orthodox Yugoslavs (Serbs, Montenegrins, Macedonians, Bosnians, and Herzegovinians) at the Kyiv Theological Academy (KDA) during 1900-1918 was a continuation of the tradition laid down in previous centuries by the priority acquisition of higher education in the southern territories of the Russian territory. . Not only the Yugoslavs studied at the Kiev Academy, but also the Bulgarians, Romanians, Syrians, Czechs, Greeks and other Orthodox foreigners. However, when choosing an educational institution, these students tried to choose the ones that were on the territory of Ukraine. Officially, this position was explained by warm climates that more closely resembled their native nature. However, the positive comments that spread abroad about South Russian (Ukrainian) educational institutions were also important. That is why the Yugoslavs studied mainly in Kyiv, Kharkiv and Odessa educational institutions. At the beginning of the twentieth century. the teaching of foreigners on the territory of the Russian Empire The Russian Orthodox Church and government officials continued to attach great importance. Authorities have increased control over all areas of study of foreign students. Special attention was paid to the Orthodox Slavs.


Istoriya ◽  
2021 ◽  
Vol 12 (8 (106)) ◽  
pp. 0
Author(s):  
Nadezhda Belyakova

The research focuses on establishing and personifying the rather shady and marginal group of “Russian female pilgrims” that decided to stay in the Holy Land in 1910—1920’s and caught the attention of the Soviet Ministry of Foreign Affairs after the formation of the state of Israel. In our research, we are introducing previously unpublished documents that give us the opportunity to examine this marginal group of elderly, religious women, who unexpectedly became acting figures in the Soviet-Israeli diplomatic relations and the Soviet struggle for Russian property in Palestine. The interest of the Soviet Ministry of Foreign Affairs in attaining property that previously belonged to institutions and representatives of the Russian Empire in Palestine naturally sparked the USSR’s keen interest in Russian nuns and female pilgrims in the region. The condition under which these women were granted Soviet citizenship was the recognition of Patriarch Alexius I of Moscow, which in itself is an expression of the new role, played by the Russian Orthodox Church under Stalinist leadership in the international (namely — Middle Eastern) arena. In this research paper we will demonstrate the mechanism of discussion and decision-making within the Soviet institutions, which pertained to the granting of a special kind of citizenship, one that officially forbade the entrance to the USSR. Among the documents published is the list of the female pilgrims, who lived in the Holy Land in 1952 and who were willing to receive Soviet citizenship.


Istoriya ◽  
2021 ◽  
Vol 12 (11 (109)) ◽  
pp. 0
Author(s):  
Vladimir Pechatnov

Based on previously unearthed documents from the Russia’s State Historical Archive and the Archive of Foreign Policy of the Russian Empire the article explores the history of the first Russian Orthodox parish in New York City and construction of Saint-Nickolas Russian Orthodox Cathedral in the city. It was a protracted and complicated interagency process that involved Russian Orthodox mission in the United States, Russia’s Foreign Ministry and its missions in the United States, the Holy Governing Synod, Russia’s Ministry of Finance and the State Council. The principal actors were the bishops Nicholas (Ziorov) and especially Tikhon (Bellavin), Ober-Prosecutor of the Holy Governing Synod Konstantine Pobedonostsev and Reverend Alexander Khotovitsky. This case study of the Cathedral history reveals an interaction of ecclesiastical and civil authorities in which private and civic initiative was combined with strict bureaucratic rules and procedures.


Author(s):  
Яна Владимировна Комар

В статье на основе методов включенного наблюдения и интервьюирования современников, материалов периодической печати представлена картина проведения 9 мая на территориях Донецкой народной республики и Луганской народной республики. В ходе исследования удалось выяснить, что в республиках эта дата вышла за рамки памяти о событиях и участниках Великой Отечественной войны, дополнившись новыми смыслами, приобретя свои особенности и знаковость. Коммеморативные практики не ограничились только погибшими в период Великой Отечественной войны: они включили в себя и погибших военных в действующем вооруженном конфликте на Донбассе, и погибших мирных граждан республик. Особое внимание уделяется роли Русской православной церкви Московского патриархата (РПЦ МП) в мероприятиях, проводимых по случаю праздника. Праздничная атрибутика включает в себя ряд уникальных символов и знаков, характерных только для Дня Победы. Вместе с тем 9 мая на темпоральном отрезке занимает небольшой часовой промежуток времени, а потенциал эмоциональной составляющей и наполненность дня больше сравнима с праздничной культурной традицией, чем с коммеморативной. This article describes Victory Day commemorations (9 May) in the territories of the Donetsk People’s Republic and the Lugansk People’s Republic, based on observation, interviews, and material from the periodical press. In the course of the study, it was found out that in the republics celebration of this date went beyond the memory of the events and participants of the Great Patriotic War. The holiday assumed new meanings, acquiring its own characteristics and markers. Commemorative practices were not limited to participants of the Great Patriotic War, but were also devoted to the military and civilian dead in the current armed conflict in the Donbas. Particular attention is paid to the role of the Russian Orthodox Church of the Moscow Patriarchate (ROC MP) in events held on this day. The holiday’s celebration includes a number of unique symbols and signs that are only characteristic of the 9th of May. While the celebration of 9 th of May takes but a short period of time, its emotional component and capacity for expression are more comparable to the festival tradition than to that of commemoration. At the same time, on the temporal segment, 9th of May takes a short one-hour period of time, and the potential of the emotional component and the fullness of the day is more comparable to the festive cultural tradition than to the commemorative one.


2020 ◽  
Vol 20 (25) ◽  
Author(s):  
Ljubov Kisseljova

Artiklis käsitletakse probleemi, kuidas Vene Geograafiaseltsi vaated, mis põhinesid Karl Ernst von Baeri etnograafilisel programmil, realiseerusid populaarses ja teaduslikus diskursuses, ning millist osa etendab etnograafilistes kirjeldustes poliitiline faktor. Mitmeköitelise teose „Maaliline Venemaa“ Baltikumi käsitleva teise köite teise osa näitel analüüsitakse impeeriumi ideoloogia peamiste postulaatide mõju piirkonna ajaloo ning põlisrahvaste kuvandi konstrueerimisele. Näidatakse, et autorid püüavad tõestada, nagu oleks piirkonna põhiprobleem Balti erikord, et kohalik elanikkond vihkab sakslasi ja vaatab lootusega Vene võimu poole. Selline tendents sobis täiesti vene 1860.−1870. aastate hoiakutega Balti küsimuses. Põhijäreldus on, et populaarne diskursus tingib etnograafilise käsitluse lihtsustamise ning ideologiseerimise.   The article views, in as great detail as possible, the history of creating the popular scientific ethnographic publication North-Eastern Borderlands of Russia. The Baltic Region (Северо-Западные Окраины России. Прибалтийский край, 1883) from the ethnographic series Picturesque Russia (Живописная Россия). Differently from Karsten Brüggemann (2018) who placed it in the broad context of 19th-century ethnographic publications, this article is less interested in the context and the general paradigm it blends with than in immanent text analysis, its pragmatics and sources. The author has set herself the task to examine how the book’s anonymous authors cope with the dilemma of academic and popular discourses; to which extent they manage to overcome the ideological and political setting of the era straddling the boundary between the epochs of Alexander II and Alexander III; how they implement the conditions of official imperial ideology – the loyalty of the subjects, the need for the acculturation of borderlands, the consolidation of a unified imperial nation. Therefore, a brief digression is made into the general features of imperial ideology. The beginning of the article describes how the publication reflected the general views of the Russian Geographical Society that should have become the patron of the publication. It is shown that Karl Ernst v. Baer’s article “On ethnographical studies in general and in Russia in particular” (“Об этнографических исследованиях вообще и в России в особенности”, 1846), which makes a clear distinction between the scientific and political tasks of ethnography, played a role in the formation of the concept of Picturesque Russia. The authors met the scholarly criteria in their selection of reliable information about the history of the Baltic provinces and their peoples and the new stage in the formation of the national mentality of Estonians and Latvians in the period of modernisation. The authors underscored how education influenced the gradual breakaway from the traditional lifestyle, creation of national cultural societies and periodicals, development of new literature in the local languages. They tried to present to the readers interesting digressions into the history of the region and its peoples, thus meeting the criterion of popularity. Simultaneously, the authors adhered to clear ideological principles: the territory of the Baltic provinces is a primordial “Russian” territory and must forever remain a part of the Russian Empire (the authors, naturally, could not imagine that the empire was not eternal). The indigenous peoples suffered greatly because of the German invasion in the 13th century and the long-time German rule that would follow; they hated Germans, strove for liberation from German domination and wanted to integrate into the Russian context. This attitude fully met the ideology and policy of the Russian authorities concerning the Russian acculturation of the region and gradual cancellation of the Baltic special order. One of the principles of the authors of the publication was to show the indigenous peoples’ support to such policy. The book about the Baltic provinces was published anonymously, and, until now, archive searches have not revealed the authors’ names. Analysis shows that the book is a compilation; the authors relied on many sources, which are listed in the current article. However, the lack of a single editor, heterogeneity of different parts of the book, and ideological engagement had a negative effect on the quality of the book. Picturesque Russia, which was planned as an extensive and very expensive project covering the history, geography and ethnography of the all regions of the Russian Empire did not prove as successful as its initiator, the renowned Russian published Maurycy Wolff, had expected. The bulky and heavy tomes did not sell well and did not get a serious response from Russian readers. Still, the books of this series, and The Baltic Region in particular, became sources for many popular publications of the time, including guidebooks on Russia not only in Russian, but also in German.


2020 ◽  
pp. 126-136
Author(s):  
Константин Рева

В настоящей статье предпринята попытка рассмотреть влияние Придворной певческой капеллы на развитие богослужебной практики Русской Православной Церкви в Синодальный период. После церковного раскола XVII в. продолжающееся развитие богослужебной практики не находило отражения в корпусе богослужебных книг. В XVII в. в Русской Церкви было два практически равновеликих по значению образцовых столичных хора: хор патриарших певчих дьяков и хор государевых певчих дьяков. С упразднением патриаршества и переносом столицы в Санкт¬-Петербург в Синодальный период истории Русской Православной Церкви Придворная певческая капелла стала главным церковным хоровым коллективом, основной обязанностью которого было пение за богослужением в придворных церквях. В XIX в. Придворная певческая капелла была на делена особыми административными правами в церковно-¬певческой сфере, связанны ми с цензурой церковно-¬певческих произведений и подготовкой церковных регентов. Исключительные права по изданию церковно¬-певческих книг в Русской Православной Церкви, закрепленные Святейшим Синодом за Придворной певческой капеллой, стали причиной широкого распространения литургических особенностей богослужения придворных церквей в Российской империи. Практика обязательной аттестации церковных регентов Придворной певческой капеллой усилила распространение не только её церковно-¬музыкальной традиции, но и придворного литургического порядка, что оказало существенное влияние на практику совершения кафедрального и приходского богослужения. Изучение богослужебной практики Русской Православной Церкви в XVIII-XX вв. немыслимо без учёта деятельности и наследия Придворной певческой капеллы. This article attempts to consider the influence of the Court Singing Chapel on the development of divine practice of the Russian Orthodox Church during the synodal period. After the Church split of the 17th century, the continuing development of liturgical practice was not re flected in the corpus of liturgical books. In the XVII century the Russian Church had two almost equal in importance exemplary Metropolitan choirs: the choir of Patriarchal singing deacons and the choir of sovereign singing deacons. With the abolition of the Patriarchate and the transfer of the capital to Saint Petersburg during the Synodal period of the history of the Russian Orthodox Church, the Court singing Capella became the main Church choral group, whose main duty was to sing at divine services in the court churches. In the 19th century, the Court singing chapel was giv en special administrative rights in the Church singing sphere related to the censorship of Church singing works and the training of Church Regents. The exclusive rights to publish Church sing ing books in the Russian Orthodox Church, which were assigned by the Holy Synod to the Court singing chapel, caused a wide spread of liturgical features of the service of court churches in the Russian Empire. The practice of mandatory certification of Church Regents by the Court singingchapel has increased the spread of not only its Church music tradition, but also the court liturgical order, which has had a significant impact on the practice of performing Cathedral and parish ser vices. The study of the liturgical practice of the Russian Orthodox Church in the XVIII-XX centuries is unthinkable without taking into account the activities and heritage of the court singing chapel.


Author(s):  
Alexander Kitroeff

This chapter draws attention to Ligonier, a small town in western Pennsylvania with a population of about fifteen hundred that served as an unlikely site for where the future of Greek Orthodoxy in America would be decided. It describes Ligonier as a home to the Antiochian Village and Conference Center, which is administered by the Antiochian Orthodox Christian Archdiocese of America. The chapter discusses the Antiochian Church, which had begun its existence in America under the auspices of the Russian Orthodox Church and had suffered internal divisions similar to those that Greek Orthodoxy faced in the 1920s. It investigates how the Antiochian Church was unified under the jurisdiction of the Greek Orthodox Church of Antioch based in Damascus, Syria. It also highlights the Arab Orthodox immigrants that were members of the Antiochian Church and explains how they admitted a number of converts from evangelical Protestantism in the 1980s.


Author(s):  
Heather L. Bailey

This chapter focuses on the Russian Orthodox press, which represented the new church as a spectacular success. It explains why, according to Orthodox publicists, the Paris church was signified as the light of Orthodoxy that was dawning in the West and represented a critical step in Russia's providential task of reuniting Christendom. Even though Orthodox publicists had great expectations that the new church represented a harbinger for overcoming the schism that divided West and East, like French discourses about the Paris church, the Russian accounts described in the chapter reinforces the dichotomy between the Orthodox Christian and the heterodox other. It also discusses the French Catholic polemicists that clung to the law of schismatic churches and their narratives about the enslaved Caesaropapist Russian Church when the papal question unsettled in the 1860s. It investigates the elements of backlash against the Russian Orthodox Church's closer proximity and greater visibility that was indirectly caused by the establishment of a Russian church in Paris.


2015 ◽  
Vol 10 (4) ◽  
pp. 140-145
Author(s):  
Матвеева ◽  
Evgeniya Matveeva

In the article gives the characteristic and the importance of the Spiritual Consistory as the highest church judicial body for the parish clergy in the Russian Empire based on the content of legislative acts regulating the activities of Orthodox Russian church periodicals, archival documents, as well as interpretations and perceptions of modern scientists. Methodological basis of the research is essential principles of history science, such as consistency, Historicism, interdisciplinary and scientific objectivity that allow to review the studied facts and events in the dynamics and interactions. Consideration of the key issues is done within the context of dichotomy of the Russian Orthodox Church and the Russian State as a whole and on the basis of the development of the overall social policy in particular. The article deals with the powers and competence of the ecclesiastical courts of the Russian Empire in the 19th and early 20th century. This period, XIX-beginning of XX century, is characterized by the desire of the State to control the Church and its activities, including those directed towards identifying ethos of professional suitability and clergy. The author proves that trial was closed against the clergy and had corporate character.


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