Suchergebnisse

Despite long-standing assumptions about racial identity as a fixed characteristic, social scientists have increasingly recognized its fluidity and examined the origins of micro-level race change. However, knowledge regarding the prevalence of race change is limited. This data visualization fills this descriptive gap by providing a comprehensive account of recent levels of racial self-identification change among Americans. The author uses five high-quality panel surveys in which race is asked of the same nationally representative adult samples several years apart. Among all respondents, race change rates range from 5 percent to 12 percent across surveys, averaging 8 percent. Original white identifiers (4 percent on average) are much less prone to change than initial nonwhites collectively (20 percent). Blacks have as stable identities as whites, while mixed-race (52 percent) and "other"-race (73 percent) Americans undergo substantial identity shifts over time. Results further cement a perspective of race as flexible for some in the United States.

This article considers the place religion holds in post-Soviet Russian society, and most importantly, the case of the dominant Russian Orthodoxy. It shows that the gap between low everyday religiosity and high public profile of religion is the key to a specific Russian version of secularity. How religion's spectacular appropriation of physical and social space, up to the imaginative space of the national culture as such, does not cancel the strong counterweight of deeply ingrained secular cultural arrangements – either genetically linked to some European variations or specifically related to (post)communist experience.

This paper draws upon a number of official, semi-official and other public texts related to the current views of the Russian Church on social and political issues. Overall, in spite of a variety of opinions and nuances, a certain mainstream becomes apparent, as expressed through this body of texts. The most discussed topics include moral values related to the human body (such as abortion, euthanasia, reproductive technologies and sexuality) and issues such as blasphemy, juvenile courts and new technologies of personal registration for Russian citizens. 'Traditional morality' has become the signature discourse of the Russian Orthodox Church which is attempting to construct 'tradition' by drawing upon a partly imagined ethos of imperial Russia and the late Soviet Union. Traditional family values are central to the church's rhetoric. The authors of these texts see a presumed decay of traditional values as the main danger that must be opposed. They usually trace the source of this danger directly to the contemporary West. By contrast, they see Russia as a protective shield against these global influences. Either consciously or involuntarily, they translate their religious language of traditional morality into a political rhetoric of solidarity and patriotism. Such ideological rhetoric has direct political implications and analogies in the agenda of Putin's regime. This Russian appeal to 'traditional values', both religious and political, has recently acquired an extraordinary international relevance.

English The author analyses major trends in the recent religious history of Russia by drawing upon one particular episode-a controversial art exhibit accused in court of being sacrilegious. Religion (most importantly, Russian Orthodoxy) has been increasingly active in the public square in the post-Communist context which was favourable, though often selectively, to religion. A sharp opposition has revived between secular liberal and religious discourses where religion is thematized as a grand narrative representing national values. Yet another trend, which is in line with late modern religious patterns found in Western Europe, consists of the emergence of a highly privatized, individual, diffused religiosity. This mixed picture questions established notions of private and public religion and reveals new modes of interaction between secular and religious forces in the 21st century. French L'auteur analyse les tendances majeures de l'histoire récente religieuse russe à partir d'un cas particulier, une exposition artistique controversée, accusée d'être sacrilège et poursuivie en justice. La religion (l'orthodoxie russe principalement) devient de plus en plus active au sein de la sphère publique dans un contexte post-communiste favorable - bien que souvent de manière sélective - à la religion. A été ranimée une nette opposition entre discours séculiers libéraux et discours religieux, au sein desquels la religion est un thème narratif utilisé pour incarner les valeurs nationales. Par ailleurs, une autre tendance, en affinité avec les modèles religieux modernes que l'on trouve en Europe occidentale, concerne l'émergence d'une religiosité individuelle diffuse, hautement privatisée. Cette image plurielle interroge les notions établies de religion publique et de religion privée, et révèle de nouveaux modes d'interaction entre le séculier et le religieux dans le 21ème siècle.