В статье анализируется специфика дискурсов политики региональной идентичности в средствах массовой информации Республики Мордовия в аспекте этнизации и культурализации республиканской идентичности. Показано влияние на формирование республиканской идентичности самоидентификации республиканских элит в отношениях с федеральным центром, а также федерального этнополитического дискурса. ; The paper analyzes the specifics of the discourses of the regional identity policy in the mass media in the Republic of Mordovia in terms of "ethnization" and "culturalization" of the republican identity. The impact of the identity of the Republic's elites on the formation of the republican identity in relationships with the federal government and the federal ethno-political discourse is shown.
В статье анализируется процесс сакрализации мест проведения современных неоязыческих эрзя-мордовских обрядов в контексте конструирования особой этнонациональной эрзянской идентичности и её адаптации к целям пропаганды этнорегиональной идентичности жителей Республики Мордовия. Показано, каким образом процесс «возрождения» дохристианских верований служит целям легитимации современных политических проектов и сопровождается творческой трансформацией традиционных религиозных практик и их экспансией в места, являющиеся историческими памятниками, посредством этнополитической мифологизации. ; The text analyzes the process of construction of new neo-pagan Erzya-Mordovian rites on the ancient historical and archeological sites. The author uses the socio-anthropological approach proposed by Christoph Wulf. She proposes that the new rites create a new cultural identity through the performative functions of their actions. The author divides the "ozks", traditional collective Erzya-Mordovian praying, into three categories: 1) religious, taking place at the ancient pagan sanctuary; 2) political, performed with participation of the highest authorities of Mordovian republic; and 3) historical, which take place on archeological and historical sites. The author depicts in detail the most important "ozks"-type events, which are regularly performed folk-festivals such as "Erzyan' Lis'mapria" in an ethnopark near Saransk, and "Osh-Pando – the legends of the motherland" performed at the Saininskoye archeological settlement in 2013 and 2014. She emphasizes that the latter is not connected to ancient Mordovian culture but rather is associated with ancient Ugrian peoples. The author focuses on the new aspects of these rites. They are created to attract tourists to historical sites that are related to the history of Erzya-Mordovian people. The ancient sanctuaries with good road infrastructure leading to them are used for contemporary ozks-es. There is a division of labour between political authorities and ethnic entrepreneurs. The former group distances themselves from pagan aspects of the festivals and creates a historical "myth of the autochtonity of the Erzya-Mordovian people on the land of the republic." The latter group reconstructs and practices the neo-pagan rites and does not speak much about historical events due to the potential for inaccuracies in the retelling. The so-called Renaissance of pre-Christian beliefs helps to legitimize these contemporary political projects and is followed by the creative transformation of traditional religious practices. These rites create a new ethnopolitical mythology connected to historical sites in the Republic of Mordovia.
В статье анализируется основное содержание социального имиджа «финно-угорских» республик в составе Приволжского федерального округа РФ, предназначенные для презентации социальной идентичности этих регионов в российском информационном пространстве, на примере федеральных изданий, освещающих региональную проблематику: журналов «Российская Федерация сегодня» и «Региональная Россия». Автор выявляет основные компоненты социального имиджа республик Марий Эл, Мордовии и Удмуртии в публикациях данных журналов, оценивает вклад в его формирование различных социальных агентов органов власти республик, бизнес-субъектов, российских политических и символьных элит, а также взаимосвязь содержания социальных образов республик с интересами конкретных социальных субъектов. С точки зрения автора, при наличии осознанной стратегии медийного позиционирования республики наибольшую заинтересованность в акцентуации этнокультурных компонентов республиканской идентичности проявляют их политическое руководство, заинтересованное в конструировании и поддержании особой социальной идентичности региона как объекта управления, а также представители федерального экспертного сообщества, заинтересованные в поддержании центро-периферийной дистанции. При этом имиджевые стратегии, разработанные различными республиками, как это демонстрируют Мордовия и Удмуртская республика, могут существенно различаться. Автор отмечает также корреляцию между сознательным формированием руководством Мордовии ее имиджа как аграрно-индустриальной «внутренней периферии» и более высокой степенью этнизации этого образа, в отличие от сознательной деактуализации этнических проблем в процессе формирования образа Удмуртской республики как урбанизированного индустриального региона. ; The paper analyzes the basic content of a social image of "Finno-Ugric" republics in the structure of Volga federal district. The image represents the social identity of these regions in the Russian information field. As an example, the author considers the federal editions covering regional problematics magazines «the Russian Federation today» and «Regional Russia». The author reveals the basic components of social image of republics Marii El, Mordovia and the Udmurt republic in publications of the given magazines, estimates the contribution to its formation by various social agents authorities of republics, business subjects, the Russian political and symbolical elite, and also interrelation of the regional image-making with interests of concrete social agents. From the author's point of view, the greatest interest in featuring the ethnocultural components of republican identity is shown by the republics' political leadership interested in designing and maintenance of special regional identity, and by the representatives of federal expert community interested in maintenance of a centre-peripheral distance. Thus the strategies of regional image-making developed by various republics can be essentially different as it is shown by Mordovia and the Udmurt republic. The author also notes correlation between conscious formation of Mordovia's image by its management as an agro-industrial «internal periphery» and a high degree of ethnicization of this image, as opposed to the conscious deactualization of ethnic problems in the process of forming the image of the Republic of Udmurtia as the urbanized industrial region.
В статье анализируются социальные установки и особенности религиозности современных российских верующих на примере Республики Мордовия. Основываясь на данных массового опроса населения Республики Мордовия, автор делает вывод о том, что данный регион России демонстрирует типичный случай «секулярной религиозности», слабо связанной с институциональной структурой религиозных объединений и их ритуальными практиками. Несмотря на то что примерно 90 % населения, судя по данным опросов, относят себя к православным, для них характерна слабая степень конфессионализации (воцерковленности), коррелирующей с толерантным отношением к представителям иных конфессий. Опросы показывают, что религиозные ценности и установки не оказывают заметного влияния на сознание и социальное поведение верующих в качестве потенциального фактора гармонизации/дезинтеграции групповых интересов, а также на мнение респондентов по актуальным политическим вопросам. ; The article analyzes the attitudes and characteristics of modern Russian religious believers (case study of the Republic of Mordovia). From author's point of view, the religiosity of modern Russian orthodox believers at a level of religious representations, and also motivations of behavior, includes both religious (orthodox christian), and secular attitudes and values including a priority of an individual choice in regulation by believers of a degree of the communication with the parish communities and submission to authority of clergy of various levels, and also regulation of own ritual behavior; attitudes to personal interpretation of religious doctrines on the basis of representations both orthodox as "heterodox", magic and quasi-religious or quasi-scientific character; attitudes of a part of orthodox believers on independent, besides the parish community, forming of their relations with God; the "goal-directed" attitude to religion as to means of decision of the practical everyday problems; a priority of secular values in everyday behavior of the believers. The motives of such believers may be quite different, but all they recognize the Church's authority to such extent to what they need, also they arrange their ritual behavior and contacts with priests in their own manner, looking at their religiosity as the part of their private life which requires their personal needs. Such religiosity demonstrates their cul-rural and ethnic/national identity, but it doesn't integrate such believers into local parish communities. So, most of Russian Orthodox Christians must be defined as "secular believers". Secular religiousity is that kind of religiousity which associated with the private life of believer and converted into the object of personal choice, personal conceptualization and personal regulation of the participation in religious practices. Secular believer is believer which construct ones relationship with God independently while declaring oneself belonging to the certain religious tradition. In the paper the social attitudes and features of religiousness of modern Russian believers on the Republic Mordovia example are analyzed. Concerning to data of mass interrogation of the population of Republic Mordovia the author does a conclusion that this region of Russia shows a typical case of «secular religiousness», poorly connected with institutional structure of religious communities and their ritual practices. In spite of the fact that approximately 90 % of the population, judging by data of interrogations, identify themselves as orthodox christians, their religiousness is characterized by weak degree of confessional involvement correlating with the tolerant attitude to representatives to other faiths. The survey data also demonstrate that religious values and installations do not render appreciable influence on consciousness and social behaviour of believers as the potential factor of harmonisation/desintegration of group interests, and also on opinion of respondents on actual political questions.
В статье методом анализа дискурсов официальных документов, представленных на сайтах органов власти республик Марий Эл, Мордовия и Удмуртской Республики, исследуется проблема этнизации политического дискурса в процессе формирования публичного образа республик в составе Российской Федерации в начале XXI в. По мнению автора, степень этнизации республиканской политики идентичности зависит не от конституционного статуса республики или этнического состава населения, а от экономического потенциала республик и способности местных элит аккумулировать ресурсы для этой цели, в том числе за счет федерального бюджета. ; The subject of the investigation performed with the method of the analysis of discourses of the official documents presented on sites of republics Marii El, Mordovia and the Udmurt republic authorities is a problem of ethnization of political discourse in the process of formation of a public image of republics in the beginning of XXI century According to the author, the degree of republican policy of identity ethnization depends not on the constitutional status of republic or ethnic structure of the population but mainly from economic potential of republics and ability of local elite to accumulate resources for this purpose.
SUMMARY: The article explores the ideology of national movements in the present day Mordovia republic of the Russian Federation. The author focuses on two cases of nationalism, namely the Mordovian and Erzy ones, analyzing the use of ethnocentric visions of history (myths) as the basis for political claims. The research of ethnocentric myths is based on newspapers and publications of the respective national movements. The author finds out certain similarity in character of ethnocentric myths of both cases of nationalism, suggesting, however, that the two movements differ in their vision of the constituent element of the titular nationality's republic. Whereas the Mordovian national movement stresses the unity of two ethnic groups (Moksha and Erzy) on the territory of the republic and favors their convergence through fostering of the common Mordovian language and enhancement of the titular nationality's rights, the Erzy national movement rejects the notion of the Mordovian nationality and strives to promote separate a Ezry language and nationality with consequent claims for separate titular nationality and administrative unit.
В статье анализируется взаимодействие религиозности и этнокультурной политики в контексте мировых процессов политизации современной религиозности на примере эрзянских постсоветских обрядовых праздников в Республике Мордовия. ; The interaction between religiousness and ethno-cultural policy in the context of world processes of politicisation of modern religiousness by the example of the Erzya post-Soviet ceremonial festivals in the Republic of Mordovia is analysed in the article.
В статье анализируется процесс сакрализации мест проведения современных неоязыческих эрзя-мордовских обрядов в контексте конструирования особой этнонациональной эрзянской идентичности и её адаптации к целям пропаганды этнорегиональной идентичности жителей Республики Мордовия. Показано, каким образом процесс «возрождения» дохристианских верований служит целям легитимации современных политических проектов и сопровождается творческой трансформацией традиционных религиозных практик и их экспансией в места, являющиеся историческими памятниками, посредством этнополитической мифологизации. ; The text analyzes the process of construction of new neo-pagan Erzya-Mordovian rites on the ancient historical and archeological sites. The author uses the socio-anthropological approach proposed by Christoph Wulf. She proposes that the new rites create a new cultural identity through the performative functions of their actions.The author divides the "ozks", traditional collective Erzya-Mordovian praying, into three categories: 1) religious, taking place at the ancient pagan sanctuary; 2) political, performed with participation of the highest authorities of Mordovian republic; and 3) historical, which take place on archeological and historical sites. The author depicts in detail the most important "ozks"-type events, which are regularly performed folk-festivals such as "Erzyan' Lis'mapria" in an ethnopark nearSaransk, and "Osh-Pando – the legends of the motherland" performed at the Saininskoye archeological settlement in 2013 and 2014. She emphasizes that the latter is not connected to ancient Mordovian culture but rather is associated with ancient Ugrian peoples.The author focuses on the new aspects of these rites. They are created to attract tourists to historical sites that are related to the history of Erzya-Mordovian people. The ancient sanctuaries with good road infrastructure leading to them are used for contemporary ozks-es. There is a division of labour between political authorities and ethnic entrepreneurs. The former group distances themselves from pagan aspects of the festivals and creates a historical "myth of the autochtonity of the Erzya-Mordovian people on the land of the republic." The latter group reconstructs and practices the neo-pagan rites and does not speak much about historical events due to the potential for inaccuracies in the retelling. The so-called Renaissance of pre-Christian beliefs helps to legitimize these contemporary political projects and is followed by the creative transformation of traditional religious practices. These rites create a new ethnopolitical mythology connected to historical sites in theRepublicofMordovia.
