Suchergebnisse

The paper presents an analysis of documents describing the history of holy sites worshipping in Krasnodar Krai in the Soviet era. The research aims to shed light on the little-known episodes of the history of pilgrimages in Soviet times North-West Caucasus from the perspective of relationships between Soviet authorities and ethnic minorities. Sources chosen for this work are archive documents of the Council for the Affairs of the Russian Orthodox Church.
The pilgrimage had been prohibited by Soviet authorities, and the Orthodox clergy avoided supporting such practices as well. However, worshipping sacred sites was significant for folk religion all across the country. "Holy Hand" is an example of a place a visit to which was and remains an act of solidarization of Pontic Greeks communities in Krasnodar krai. This case demonstrates that the reason of why people kept maintaining pilgrims' practices is the lack of other ways to support ethnicity. Pontic Greeks had certain support and political promotion in early Soviet nation-building project but was repressed afterward. As a result, pilgrimage turned out to be one of a few public dimensions of ethnic tradition.
Representatives of the Council for the Affairs of Russian Orthodox Church visited Holy Hands many times and tried not only prevent pilgrimage but understand social background of such activities for more effective struggle against religion. Bureaucrats realized that pilgrimage is not only religious practice but also a place for keeping folk traditions alive. Folk traditions were positive phenomena for the social imagination of that time, and they weren't necessary associated with religion. However, this didn't help much in Council fight against pilgrimage, Soviet authorities could stop holy springs worshipping only through enforcement.

Introduction. The article is devoted to the problem of revealing the consequences of state religious policy in the region under study in the period between 1958 and 1964. The initial date is associated with the end of the post-Stalin struggle for leadership in the Communist party and the state and the formation of a new Church policy aimed at the destruction of religious organizations in the USSR. The end of the period is associated with the change of the top leadership of the USSR and the attendant changes in religious policy. In order to identify the consequences of state religious policy, the author analyzes the nature and content of this policy, as well as the attitude of believers to the anti-church actions of local authorities. The territory of the Krasnodar and Kuban dioceses in the period under study corresponded to the administrative borders of Krasnodar Krai. This diocese was headed by Metropolitan Viktor (Svyatin).

Methods and materials. The use of the statistical method allowed the author to reveal the dynamics of personnel changes among the Orthodox clergy, the number of closed temples in the Krasnodar and Kuban dioceses and the number of religious ceremonies performed by the clergy. As a result of applying the system method the author reveals that not only local Soviet and party authorities took part in implementing religious policy, but also the public was actively involved that gave large-scale anti-Church actions.

Analysis. The aspiration of authorities to the full replacement of the Orthodox church from life of citizens in the region under study led to the loss of more than a half of personnel structure of priests and to closing more than 50 % of temples. To fight against religious traditions the government used both administrative measures expressed in changing the rules of the baptism ceremony, and distribution of experience of Soviet non-religious rites. These measures led to the fact that in the period between 1958 and 1964 the number of baptisms decreased by 38.2 %, weddings – by 87 %, funerals – by 66 %. However, residents of the region continued to visit churches and participate in religious ceremonies.

Results. It was found that in Krasnodar Krai the rite of baptism amounted to the largest percentage compared to other rites, which indicates the greater demand for thisrite among the parishioners. As a result of the state religious policy, the Orthodox Church as an institution was dealta serious blow, but it was not possible to eliminate the religiosity of the population.

The article considers some features of young people's perception of the Krasnodar Krai climate at different times of the year. During a sociological survey of students of the Kuban State Technological University, it was revealed that the weather conditions in the region as a whole, and directly in one of its cities – Krasnodar – are liked by respondents most in spring, least of all in summer. Factors of perception of long-term weather condi-tions are the duration of residence on the territory of the region and the type of locus of control. Possible behav-ioral strategies of young people were also studied in case of increase in the coming years in the summer sea-son of such regional trends as increase in surface air temperature, increase in climate aridity, reduction in the total number of cloudy and slightly overcast days. It was revealed that in the case of the implementation of this climate scenario, respondents most often intend to limit the time spent outdoors and in the open sun in the summer months, less often – to go to another region. The findings suggest that this approach could also be useful for developing adaptation programs for individual actors to the conditions of expected climate change in Krasnodar Krai.

To many in both the East and the West it seemed axiomatic that the collapse of the Soviet Union in 1991 was due to "nationality reasons," which were viewed as a natural process in the last empire's decline. Then, during the democratic reform of a totalitarian state, ethnic minority rights were first spoken of, and the growth of national self-awareness appeared to be an integral part of society's liberalization. Time has since shown that liberal changes in the economy and in the political and social spheres are not always accompanied by the establishment of social justice; indeed, it has frequently been minorities who are among the most unfortunate and marginalized groups in society. Defending the rights of minorities and combating ethnic and racial discrimination remains one of the most relevant issues in practically all post-socialist countries of the former Soviet Union and Eastern and Central Europe.

Based on the results of a sociological study, the article analyzes the ethnic identity, as well as the features of adaptation and integration into the host society of representatives of the "old" and "new" Armenian diaspora of Krasnodar Krai. Conclusion dwells upon the fact that the Armenian Diaspora, which was formed as a result of a series of migration waves and is often viewed from the outside as a single entity, is in fact quite diverse and internally differentiated. As a result, the article analyzes some forms of ethnic self-consciousness of represent-atives of the "old" and "new" diasporas. Major migration waves due to the historical and political context of the resettlement of Armenians in Krasnodar Krai are described. Using the study of ethnic and civic self-consciousness and ethno-social identity of diaspora representatives, the degree (depth) and main forms of integration of representatives of various migration waves both into the structures of the diaspora itself and the host society as a whole are revealed.