Orthodox Traditionalism in the Republic of North Ossetia-Alania: The Ethnicization of Religion as the “Internal Mission” of the Russian Orthodox Church

An especially important concept with which religion has been linked in the public consciousness, and on which it directly depends, remains the concept of tradition. “Traditionalism” is a quality directly related to the characteristics implicitly ascribed to “real” religion: invariability, orderliness, the ability to provide a model of stability to a changing society, which is subject to rapid, painful transformations, and is thus in need of ideal paradigms of guaranteed stability and historical rootedness.

Multiculturalism and Religious Education in the Russian Federation: The Fundamentals of Religious Cultures and Secular Ethics

Over the last decade, the Russian Federation has turned sharply away from the secular foundations of its 1993 constitution and moved toward the model of a confessional state — a model that strikingly resembles the state-sponsored hierarchy of religions in the nineteenth-century Russian Empire. Increasingly, the Russian state actively cooperates with certain favored religious organizations, labeled “traditional,” to achieve its social and political goals.

“One’s Entire Life among Books”: Soviet Jewry on the Path from Tanakh to Library

The bibliocentrism of traditional Jewish culture is well known, and its various manifestations—the foundational role of the Tanakh for all Jewish literature, the place of Tanakh studies in religious education, the significance of education and bibliophilism in society, and the image and functions of

“Without Preachers, in a Corner of the Barracks”: Protestant “Barracks Congregations” in the Perm-Kama Region in the Second Half of the 1940s through the Early 1960s

This article examines the genesis and evolution of Protestant groups in the cities and workers’ settlements of the Perm-Kama Region from the 1940s to the early 1960s.

Magic in the Post-Soviet Space: Definitions, Sources, Verbal Markers

This article examines definitions of magic in the context of the humanities and shows how many working definitions are inaccurate. It proposes that we view magic as an umbrella term, the use of which depends on cultural context, and that the best way to approach the study of magic in the present is to determine its borders anew with regard to each particular culture, carefully examining whether a particular phenomenon belongs to the occult in that specific context.


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