(On Civil Religion in Russia: Structure of Content of Local Urban Identities) К вопросу о «гражданской религии» РФ 2: Структурные особенности содержимого локальных городских идентичностей // Научный результат. Серия «Социология и управление». 2015. Т.1 № 3 (5). С. 29-35. (original) (raw)
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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 com¬munities 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-scien- tific 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¬tural 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 ap¬proximately 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 appreci¬able 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 анализируются социальные установки и особенности религиозности сов¬ременных российских верующих на примере Республики Мордовия.
Bogatova O.A. (2024) Social development of regional capital cities as the factor of republican identity (de)stabilization in estimations of the population and experts (based on research in Izhevsk and Saransk). Istoricheskaya etnologiya [Historical Ethnology]. Vol. 9. No. 3: 397–412., 2024
Based on the analysis of the results of qualitative and quantitative sociological research, the article characterises the influence of the center-peripheral stratification of regions on the stability degree of the social identity of the population in the capitals of the republics within the Russian Federation – on the example of Saransk, the administrative center of the Republic of Mordovia, and Izhevsk, the administrative center of the Udmurt Republic. The author evaluates the differences in the central-peripheral self-identification of the elites and the population of the republics, due to differences in the “scale effect” of the resource provision of the republics, as a significant component of the metropolitan identity of the central cities of the republics as “centers for the implementation of other people’s initiatives.” For example, the status of Izhevsk as the largest city is expressed not only in its comparison to medium-sized cities in the Udmurt Republic, but also in competition with large industrial cities in other regions. The contrast example of the negative impact of the scale effect is demonstrated by Mordovia as a relatively small (with a population of less than a million people) and low-resource region with its capital city of Saransk. The formation of a highly polarized population structure in such a region with a single large city in the absence of medium-sized ones does not prevent a negative comparison with the capital cities of more developed and large regions, forming an idea of their own non-competitiveness and periphery in relation to the largest cities, along with a willingness to join the administrative regions they manage, even at the cost of losing their central status. The results of the study explain the phenomenon of blurring the republican identity among the population of the capital cities of some republics and the dysfunction in their social development, which is expressed in their transformation from the “locomotives of modernization” of the republics into the donors of human resources for more developed regions.
Bianka Pietrow-Ennker, Galina Ulianova, Modernization, Civil Society and Civic Identity: Introduction, in: Bianka Pietrow-Ennker, Galina Ulianova (Eds.) Civic Identity and the Public Sphere in Late Imperial Russia. Moscow: ROSSPEN Publishers, 2007. Pp. 7-34. Идея создания книги, посвященной рассмотрению социальной истории России в дискурсе «гражданской идентичности» принадлежит профессору Констанцского университета Бианке Пиетров-Эннкер (Германия). Эта идея первоначально обсуждалась на круглом столе «Гражданская идентичность в позднеимперской России» на VI Всемирном конгрессе славистов в августе 2000 г. в Тампере (Финляндия). Участниками Круглого стола были: Манфред Хильдермайер (Manfred Hildermeier), Бианка Пиетров-Эннкер (Bianka Pietrow-Ennker) и Райнер Линднер (Rainer Lindner) из Германии, Эдит Клоуз (Edith W. Clowes) и Джеймс Уэст (James L. West) из США, Юрий Петров и Галина Ульянова из России, Эльжбета Мазур (Elzbieta Mazur) из Польши. Затем постепенно сформировался международный коллектив авторов, включивший также Лутца Хефнера (Lutz Häfner), Джозефа Брэдли (Joseph Bradley), Кристин Руан (Christine Ruane), Татьяну Свиридову, Гидо Хаусманна (Guido Hausmann) и Найджела Раба (Nigel Raab). Эти специалисты сочли весьма перспективным применение в исторических исследованиях концепта «гражданская идентичность», активно используемого в последнее двадцатилетие в таких областях гуманитарных наук, как социология, этнология и политология. Представленный текст содержит постановку проблемы и сложившийся историографический контекст.
Менеджерам социокультурных проектов для изменения объекта проектной деятельности и достижения проектных целей необходимо комплексно исследовать систему, в которой находится объект, анализировать проблемы, выявлять причины их возникновения, проектировать его будущие состояния. Проведенное Группой ЦИРКОН исследование городских локальных идентичностей было нацелено на комплексное изучение локальных идентичностей трех российских городов ЦФО — Смоленска, Владимира и Ярославля. Общая цель проекта состояла в выявлении и описании спектра локальных (городских) коллективных идентичностей этих городов, накоплении эмпирического материала для развития языка описания локальных коллективных идентичностей.