On the Issue of Institute Priesthood of Finno-Ugric Peoples of Middle Volga Region in the Focus of Historical Anthropology (original) (raw)
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Rusin, 2016
Авторское резюме Вопросы национального и социального состава приходского духовенства приднестровских районов Молдавской ССР в научной литературе еще не изучались. Для восполнения этого пробела автор, основываясь на регистрационных материалах государственного делопроизводства из фонда Уполномоченного Совета по делам Русской православной церкви, впервые вводит в научный оборот количественные и качественные характеристики священнослужителей по следующим показателям: возраст, национальность, место рождения, социальное происхождение, образование, священнический стаж. Приводятся уникальные сведения о деятельности ряда священников на оккупированной фашистами территории в годы Великой Отечественной войны. Сделаны выводы о соответствии национального состава духовенства, этнической структуре приднестровских верующих, достаточно высоком образовательном уровне священства и наличии у него необходимого опыта для удовлетворения религиозных потребностей верующих.
Prosopography of political and cult elite of Olbia Pontica V century BC - I century AD (based on synchronization of the eponymous catalogue IosPE. I2. 201). – The manuscript. The dissertation is presented for a doctor’s academic degree in historical sciences by the specialty 07.00.06 – Historiography, source study and special 38 historical disciplines / Institute of History of Ukraine, National Academy of Sciences of Ukraine – Kyiv, 2016. Olbia Pontica is one of the most important ancient Greek city-states of the Northern region of the Black Sea. The research of Olbia has been being carried out for almost two centuries. A huge number of written sources has been found: lapidary inscriptions, graffiti, ceramic stamps, magic spells and others. Unfortunately, all this heritage is dated inaccurately (untruly). It has not been also considered on the position of chronology and prosopography. Traditional instruments of ancient inscriptions dating (palaeographical, dialectological, etc) have an accuracy of about a century, the process of application of these tools has significant subjective elements. The absence of the unified chronological ground (as well as inaccuracy of existing methods of studying Olbian inscriptions) causes the endless debates. Also, there is no information about generic composition of Olbian communities and their relationship with each other for centuries (that is the foundations of Olbian prosopography). Meanwhile, the chronological basis for the construction of social and political history of Miletus, Athens, Rhodes etc has become the discovery of the calendar having created a powerful "breakthrough" in chronological, prosopographical and historical studies of these states. Unfortunately, the hypothesis of Yu. Vinogradov and V. Ruban about the diachronic nature of the catalog of citizens of Olbia Pontica IosPE. I2. 201(i.e. the calendar of Olbia Pontica), proposed in the 1980s - for nearly 30 years had not given any results. This is caused by the lack of chronological rapper and the exhaustion of possibilities of traditional methods of ancient inscriptions study. Meanwhile, in recent years, general technical methods of system analysis and mathematical modeling actively penetrate the historical disciplines. The dissertation is devoted to the of synchronization and reconstruction of the calendar of Olbia Pontica with the use of modern technologies and creating the objective and united chronological basis of social and political history and prosopography of Olbia Pontica. The materials obtained are characterized as a new scientific direction of studies of Olbia Pontica. The theoretical basis and principles of Olbian prosopography were created and some new research tools were introduced (prosopographic interpretation, reconstruction and dating), systematic cources of calendar synchronization, prosopography and social-political history of the V centuries BC – I centuries AD were offered. The prosopographic interpretation and reconstruction have also been done, the revision of the traditional dating of basic lapidary inscriptions, graffiti, coins, magical inscriptions and ceramic stamps is offered as well. (For example: the decree IosPE. I2. 32 in honor of Protogen is dated on 230 years century BC, the decree IosPE. I2. 34 in honor of Nikerat is dated on 50- 60 years century AD, the decree I.Olbia 28+29+123+IosPE. I2. 240 in honor of sons of Apollonius is dated on 215+2\-4 years century BC, decree IosPE. I2. 35 (=SEG 28: 647,2) in honor of Amice сybernet is dated on 105 year century BC (year of Ἀπό[λλων Διός]), honorific decree I.Olbia 17+21+30+120 (= SEG 34:759) is dated on 97 year century BC (year of Ἀν[αξιμένους]) also the prosopographic reconstruction of dedication I.Olbia 168: [Ἱερεῖς] Λεω[κράτου], [Διονύσιος Ἀριστεί]δου, [Ἀγαθῖνος Ἀντιμήστ]ορος, Στ[άφυλος Ἡροδώρου]). The historical conditions of the beginning and the end of administration of eponyms Olbian calendar are established. The fragments of genealogical branches of “primary” and “secondary” elite sorts of Olbia are constructed. Relative dating (lines number difference) was widely used in the course of research. The calendar size is reconstructed based on matrix and genealogical models and makes up 110 lines. The remarkable fact is that the Olbian calendar size is equivalent to the 1 column size of the Miletus calendar (I.Milet 122). As long as the Olbian system of chronology was the exact copy of the Miletus one, this fact is probably regular.The historical hypotheses about the social and political struggles of clans are offered. The reliability of the direction is based on the fundamental properties of the matrix (which can not be refuted), and also on the basic law of genealogy, and the proposition of several ways to perform the research that caused the same result. The evidence of the total reliability of the results is that they form an integrated consistent system. The main principle of Olbian prosopography is formulated in the final part: the eponymous catalogue IosPE. I2. 201 contains the basic genealogical, chronological (absolute and relative date) and prosopographic information about the main elite Olbian families of the IV centuries BC – I centuries AD. The prosopographic research of Olbia Pontica is impossible without reference on this document. Keywords: Olbia, synchronization and reconstruction of calendar, political and cult elite, prosopography, chronograph, inscriptions, coins, dated, social and political history.
The history of study of the Finno-Ugric themes in Bashkortostan archaeology is considered in the article. The dynamic of its development in the second part of XX century from the prior approach in 1950’s-1970’s to the secondary one in the beginning of this century has been revealed. Historiography review of the literature and archive data show that systematic archaeological research helped by Institute of History, Language and Literature of Bashkir branch of USSR Academy of Sciences started on the sites, which are firstly interpreted as the Finno-Ugric (fortified settlements of Gafuriyskiy District of BASSR). Moreover, the Bakhmutino culture has been distinguished connected with the ancient Ugorian-magyars by N.A. Mazhitov. The Kara-abyz culture has been singled out and attributed to the Finno- Ugorians by A.Kh. Pshenichnyuk Thus, at the end of 1960’s the Finno-Urgic ethno-cultural dominance during the Early Iron Age – the Middle Ages became generally accepted. At the middle of 1970’s N.A. Mazhitov has changed his view and start protecting the early turkization of the South Urals (in the middle of the I millennium AD). According to his opinion all the cultures of the I millennium AD were the ancient Bashkir cultures. Since then the discussion between N.A. Mazhitov and the author of this article concerning the role of the Finns and the Ugrians in the formation of ethnical map of the region has been continuined. The author concludes that the interest of Ufa archaeologists for the Finno-Ugric themes is reduced now because of that still continuing discussion and the these themes are taking the second place in Bashkortostan’s archaeology. В статье рассматривается история разработки финно-угорской тематики в археологии Башкортостана. Раскрывается динамика ее развития во второй половине XX столетия от приоритетного направления в 1950-е – 1970-е годы до второстепенного – в начале текущего столетия. Историографический обзор литературы и архивные материалы показывают, что планомерные археологические исследования ИИЯЛ БФ АН СССР в 1950-х гг. начинались на памятниках, изначально интерпретировавшихся как финно- угорские (городища Гафурийского района БАССР). Более того, бахмутинская культура, выделенная Н.А. Мажитовым, вообще связывалась им с древними уграми-мадьярами. Кара-абызская культура, выделенная А.Х. Пшеничнюком, была отнесена им к финно- уграм. Таким образом, к концу 1960-х гг. финно-угорская этнокультурная доминанта в эпоху раннего железного века – средневековья считалась общепризнанной. В середине 1970-х гг. Н.А. Мажитов изменил свою точку зрения и начал отстаивать раннюю (уже в середине I тыс. н.э.) тюркизацию Южного Урала. Соответственно все культуры I тыс.н.э. объявились им как древнебашкирские. С этого времени и по сей день между названным автором и автором не прекращается дискуссия о роли финнов и угров в формировании этнической карты региона. Автор делает вывод о том, что в результате этой дискуссии, которая все еще продолжается, угас интерес уфимских археологов к финно-угорской тематике, которая сейчас занимает второстепенное место в археологии Башкортостана.
This article is about the hermeneutical tradition in Russian culture of the 19th and 20th centuries. The main direction in this tradition was biblical, philology and legal hermeneutics. Hermeneutics is one of most influential traditions in modern philosophy including the conceptions of such figures as F. Schleiermacher, W. Dilthey, M. Heidegger, H.-G Gadamer, and P. Ricoeur. The general preconditions causing their emergence, and also the similar phenomena in other cultures (Germany especially). The central reality for the hermeneutic tradition is the reality of language. Language is a main means of human communication and a certain way of passing on some social experience from one generation to another. The paper researches various problems of philosophical knowledge: ontology, social philosophy, aesthetics. The author examines the relevant aspects of philosophical hermeneutics by V. V. Rozanov (1856-1919). There are revealed similarities and differences between the Rozanov's concept and other authors (Russian and European) in the article. The author shows the inclusion of Rozanov's hermeneutical conception in Russian cultural tradition. The author points out that these concepts should be attributed to Aristotelian philosophical currents. Of course, Rozanov was the most important figure this tradition in Russia.
2018
This article presents the research of Orthodox priests who studied the religious ideas of the peoples of the Russian Empire. Their works, both published and in manuscript, can be classified into five main groups: studies dealing with Abrahamic religions; studies of other world and national religions; studies of religious dissidents (Chris‑ tian sects and Judaizers); works on the traditional beliefs of the na‑ tive peoples of the Volga Region, the Urals, Siberia, and the Caucasus; and works on popular religiosity. The focus of this article is mainly upon the latter two topics. In some regions, such as the Altai and the Volga region, religious dissent was linked to ethnic and cultural self‑ identification, which led to new syncretic religious movements (such as Kougou Sorta and Burkhanism). In spite of their Christianizing agenda, these priest‑scholars made a significant contribution to Rus‑ sian humanities.
This study deals with the question of what position the main representatives of the Vienna School of Ethnology held in the Vatican. On the basis of source material from Vatican archives, the networks are shown in which areas and to what extent Father Wilhelm Schmidt and his circle exerted influence on the Roman Curia. Selected chapters deal with the Vatican Mission Exhibition of 1925, which gave rise to the Pontifico Museo Missionario-Etnologico in the Lateran Palace. Pius XI and Schmidt are identified as early exponents of “urgent anthropology.” Of central importance is the question of whether Schmidt actually initiated action against Sigmund Freud's psychoanalysis in the Holy Office. Furthermore, Schmidt's typescript “Oldest Mankind” (Älteste Menschheit), discovered in 2013, is contextualized, shedding new light on the genesis of the planned encyclical against racism. The final section discusses a notebook from the archives of the Steyl Missionary Order in Rome. It proves that at the end of World War II, Schmidt, with the help of the Vatican, covertly supported a resistance group fighting for Austrian independence during his time in exile in Switzerland.
Quaestio Rossica, 2020
Relations between the Orthodox Church and the tsardom of Muscovy in the second half of the seventeenth century have become one of the most important issues of the Church and social agenda. However, the views of the Great Russian episcopate and the degree of their connection with the declarations and claims of the leaders of the Russian Church in the pre-Petrine era remain little-studied. The author suggests that the ideological attitudes at the beginning of Alexei Mikhailovich’s reign and during the reforms of Patriarch Nikon forged the worldview of a generation of Russian bishops, including that of Ignatii (Rimsky-Korsakov) (died in 1701), metropolitan of Tobolsk and Siberia, a famous church leader, religious writer, and thinker. The author examines the bishop’s activity as that of a bearer of both a traditional and innovative worldview in order to correctly assess Ignatii’s striving for change and acceptance of innovation. The article refers to a number of works (including unpublished ones) and the bishop’s activities in order to reconstruct the metropolitan’s views on church-state relations. According to the concept of the “Byzantine (Constantinople) heritage” and philhellenic ideas, Ignatii put priesthood over tsardom in origin, sought the complete independence of the church court, and strove to expand the role of the Church in public life. At the same time, he emphasised the responsibility of royal power to take care of the Church. Ignatii directly writes about tsars’ duty to render “reverence and obedience” to the patriarch. An analysis of the Tobolsk bishop’s views demonstrates their closeness to those of many figures in the Russian Church at the time, such as patriarchs Nikon, Joachim, and Adrian, philhellenic writers, etc. The views of the higher clergy on the relationship between priesthood and stardom were new in comparison with the tradition of the sixteenth and first half of the seventeenth centuries, and the officials of the young Tsar Peter were more likely to follow the traditional policy of subordinating the Church to the state. The author concludes that it was precisely the understanding by bishops of the Church’s place and role in the tsardom of Muscovy that caused Peter I to completely replace Russians in the episcopate with candidates from the Kiev metropolia. Отношения Церкви и Московского царства во второй половине XVII в. стали одним из важнейших вопросов церковно-общественной повестки, однако практически не изученными остаются представления рядового великорусского епископата, степень их связанности с декларациями и претензиями предстоятелей Русской церкви предпетровской эпохи. Автор полагает, что идеологические установки начала царствования Алексея Михайловича и реформы патриарха Никона сформировали мировоззрение поколения русских архиереев, среди которых известный церковный деятель, духовный писатель и мыслитель митрополит Тобольский и Сибирский Игнатий Римский-Корсаков (†1701). Автор рассматривает архиерея как носителя традиционного и вместе с тем новаторского мировоззрения с целью оценить его стремление к переменам и принятию нового. На основании ряда сочинений (в том числе неопубликованных) и конкретной деятельности реконструируются его взгляды на церковно-государственные отношения. Исходя из концепции византийского (константинопольского) наследия и представлений грекофилов, владыка Игнатий ставил священство выше царства по своему происхождению, добивался полной независимости церковного суда, стремился к расширению роли Церкви в общественной жизни и вместе с тем подчеркивал обязанность царской власти заботиться о жизнедеятельности церковной организации. Преосвященный Игнатий пишет об обязанности царей оказывать патриарху «почитание и послушание». Анализ взглядов тобольского архиерея показывает их близость многим деятелям Русской церкви рассматриваемого периода: патриархам – Никону, Иоакиму и Адриану, писателям-грекофилам и др. Взгляды высшего духовенства на отношения священства и царства были новыми по отношению к традиции XVI – первой половины XVII в., а чиновники молодого царя Петра скорее следовали уже традиционной политике подчинения Церкви государству. Понимание архиереями последней трети XVII в. места и роли Церкви в жизни Московского царства повлияло на полную замену в начале XVIII в. Петром I высшего духовенства с великороссов на выходцев из Киевской митрополии.
2018
The article considers the characteristics and interactions between the medieval cultures of the Ural-Volga region. The region was influenced by all landmark events in Eurasia, which reflected in the cultures emerging in the area and migrations thereof. Of particular significance is the archaeological confirmation of the Ugric cultures on the basis of large-scale excavations which began in the 1960-1970s at pagan burial grounds of the early Volga Bolgaria period. As a result of studies and analysis of obtained material, it was established that the Ugric tribes, primarily of the Mansi circle, populated the vast territory of the Great Urals and the Volga-Kama region. After many years of interactions with Volga Bolgaria, they constituted a significant portion of its population. It has also been determined that the Nevolinskaya, Lomovatovskaya and Polomskaya cultures of the Kama region previously associated with the Finns were in fact of the Ugric origin. In the 10th-11th centuries they were superseded by the Chepetskaya and Rodanovskaya cultures of the Udmurt and Komi ancestors having migrated to the East as a result of oppression by Rus.