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Academic literature on the topic 'Old believer'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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Journal articles on the topic "Old believer"

1

Sulikowska-Bełczowska, Aleksandra. "Old Believers and the World of Evil: Images of Evil Forces in Old Believer Art." Ikonotheka 27 (July 10, 2018): 71–91. http://dx.doi.org/10.5604/01.3001.0012.2318.

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The article considers the Old Believers’ beliefs about, and the manner of depicting, the Antichrist, the end of the world, Satan and the devils. It discusses how both Old Believer literature and philosophy relate to their art, which was created between the second half of the 17th century and 1917. The subject matter includes popular images from Old Believer iconography, such as images of John the Baptist, the Angel of the Desert, the Archangel Michael, the Archistrategos of the Heavenly Hosts, Saint Nicetas fighting a devil, or Saint George slaying a dragon, as well as several illustration sets from various editions of the Old Believer Annotated Apocalypse. Many of the Old Believer icons, drawings and craftworks from various groups and workshops display angels, but also Satan and the devils. The latter may be considered particularly controversial in the light of the doctrine of icon painting and of the Old Believers’ particular beliefs. The article attempts to answer the question as to what reasons stood behind the fear of such representations and why they were ultimately accepted by the faithful.

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Parilov, Oleg V., and Lev E. Shaposhnikov. "GENESIS OF OLD BELIEVERS ANTHROPOLOGY." Humanitarian: actual problems of the humanities and education 19, no. 1 (March 30, 2019): 46–57. http://dx.doi.org/10.15507/2078-9823.045.019.201901.046-057.

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Introduction. The modern globalized postmodern consumer society, total game simulation, colossal disconnection is extremely destructive for the individual. The Old Believer outlook, which affirms the soborn-person, attached to the fundamental foundations of the national religious culture, the bearer of higher transcendent meanings, acquires a particular urgency today. Accounting for both positive and negative experience of Old Believer anthropology will allow to determine the ideal of an integral convinced person who overcomes the extremes of conformism and fanaticism. Materials and Methods. The article is prepared on the basis of the original works of the Old Believer authors; pre-revolutionary, Soviet, modern Russian and foreign studies of Russian culture and the Old Believer worldview. The methodological basis was: a civilizational approach to history, methods of hermeneutics, comparative-historical, the unity of historical and logical, analysis, synthesis, analogy. Results of the study. The article deals with socio-cultural, spiritual factors of the borderline era of the 17th century, under the influence of which a unique Old Believer anthropology is formed, reflecting the worldview characteristics of the Russian Middle Ages and Russia of the new time. The dynamics of Old Believers’ views on man during the XVII–XX centuries is investigated; revealed spiritual, historical reasons for the transformation of the anthropological views of the Old Believers. Discussion and Conclusion. It is established that the early Old Believers, as representatives of the medieval people’s Orthodox consciousness, affirm a person of a sacral, conciliar, but individually immature. However, under the influence of modern trends, Old Believer gives rise to the idea of the charismatic personality of the Old Believer apostle. For the Old Believers of modern times, anthropocentric tendencies, significant existential interest, exaltation of man as the Image of God, especially his reasonable abilities, are characteristic. But due to the self-consciousness of the last defenders of Holy Russia, the guardianship, the Old Believers miss the fact of the damage to human nature, underestimate the need for spiritual development.

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Paert, Irina. "Penance and the Priestless Old Believers in Modern Russia, 1771–c.1850." Studies in Church History 40 (2004): 278–90. http://dx.doi.org/10.1017/s042420840000293x.

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The epidemic of bubonic plague that spread in Russia between 1770 and 1772, claiming about 100,000 lives, was perceived as a divine punishment by many ordinary Russians. In 1771, Moscow witnessed popular riots, which were partly caused by the unwillingness of ecclesiastical authorities to allow Muscovites to venerate the icon of the Mother of God placed above the St Barbara Gates in the Kremlin and which was believed to have miraculous powers against epidemic. In order to stop the spread of the infection, the Moscow authorities established sanitary cordons around the city. In such an atmosphere of social crisis the Old Believers, a conservative current of Russian religious dissent, articulated popular fears and proposed a solution to these. The Old Believer merchants had received permission from the government to set up quarantine hospitals and cemeteries on the borders of the city. This led to the emergence of two Old Believer centres in Moscow in the suburb of Lefortovo: Rogozhskoe, that belonged to the priestly Old Believers, and Preobrazhenskoe, belonging to a branch of the priestless Old Believers, the Theodosians (fedoseevtsy).

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Vorontsova, Lyudmila, and Sergei Filatov. "Paradoxes of the Old Believer Movement." Religion, State and Society 28, no. 1 (March 2000): 53–67. http://dx.doi.org/10.1080/713694754.

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Melnikov, Ilya A. "Old Believer Sketes and Almshouses of the Novgorod Gubernia in the Second Half of the 18th – 19th Century." Herald of an archivist, no. 4 (2020): 1058–69. http://dx.doi.org/10.28995/2073-0101-2020-4-1058-1069.

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The article attempts to summarize the information on the Old Believer sketes, monasteries, and almshouses of the Novgorod gubernia in the second half of the 18th – 19th century. It strives to highlight the development of the Old Believer monasticism of the period, as well as to identify types of monastic settlements peculiar to Old Believers. The main sources are documents from the Russian State Archive of Ancient Acts and from the Russian State Historical Archive, as well as newly discovered Old Believer manuscript and letters of the 19th century stored in the fonds of the Novgorod State Integrated Museum Reserve. Most sources are being introduced into the scientific use for the first time. Documents show that Old Believer monasteries and almshouses formed a network of self-organization, united Old Believers of neighboring regions, and were their centers of spiritual life. In a way, they were an alternative for monasteries of the official church. The sketes and almshouses were supported by local and metropolitan merchants; they also had patrons among nobility, which disproves the notion that in the 19th century Old Believers were entirely from taxed estates and merchantry. The documents show that representatives of the nobility could be not just benefactors, but monks and founders of the Old Believer monasteries. Adherence to monastic tradition made the Novgorod gubernia one of the centers of the Old Rite, closely connected with Olonets, St. Petersburg, Moscow, Chernihiv, and Baltic communities. In conclusions the author offers a typology of monastic life organization peculiar to Old Believers of the North-West region: reclusory, secluded skete, skete compound, and cemetery almshouse.

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Podyukov, Ivan A. "Peculiarities of the Phraseological Content of Perm Old Believer Dialects." RUDN Journal of Language Studies, Semiotics and Semantics 11, no. 2 (December 15, 2020): 285–300. http://dx.doi.org/10.22363/2313-2299-2020-11-2-285-300.

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The article devoted to the underinvestigated problem of folk religious speech is addressed to the peculiarities of set expressions and word-combinations, their thematic stratification, figurativeness and symbolism recorded in the verbal communication of Old Believers of Perm Krai. Phraseological nominations of different forms of Old Believer ritual practice (names of prayer modes, kinds of religious texts, holidays, naming of attributes of religious ritualism, ritual clothes, etiquette formulae of food and behavioural prohibitions) are investigated. The aim of the description of the Old Believer phraseology is discovering its connection with categories and attributes of old Belief, its modern state characteristics. It has been stated that the significant part of Old Belief phraseology is imparted by the existential semantics and reflects dominating of the religious basis in everyday life typical of Old Believer culture. With the help of phraseological facts there have been noted specific features of sacral (wedding and funeral) tradition of Old Believer consents. The conclusion is drawn that the phraseological layer in question in content and ways of expression differs from the set component nominations of folk Orthodoxy. It has fixed phraseological units that discover the main faith dogmata (God, sin, salvation) and formulate ideological convictions of its followers. Phraseological units of Old Believer dialects can be considered to be the means of identification of a confessional group, as a source of knowledge about the clergy experience of tradition bearers and about the peculiarities of way of life of Old Believers. It has been stated that the functioning of phraseological units is characterized by the variety that is mainly determined by the oral being of this form of culture, by the presence of different Old Believer dissents in Perm Krai. The modern state of folk Old Believer phraseology is explained by the fact that many consents don’t have any worked out dogmatics and a rigid canonical form, it indicates gradual abolishing of tradition.

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Paert, Irina. "Regulating Old Believer Marriage: Ritual, Legality, and Conversion in Nicholas Fs Russia." Slavic Review 63, no. 3 (2004): 555–76. http://dx.doi.org/10.2307/1520344.

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In this article, Irina Paert reexamines the relationship between Old Believers and officialdom. She focuses on the impact the criminalization of Old Believer marriages had on dissenting communities in Nicholas I's Russia (1825-55). Although Paert emphasizes the difference between Old Believer and official approaches to marriage, she also draws attention to endemic conflicts and contradictions within the local and central governments regarding the implementation of policies, and she identifies a variety of grass-root responses to these problems. In addition to ecclesiological disagreements between different branches of Old Belief, conflicts existed within specific congregations, which were divided along class and gender lines. Paert thus raises new questions about the boundaries separating the official culture from that of religious dissent, and Orthodox from Old Believer communities, and she questions the persistent representation of the Old Believer community as a “counter-society.”

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Verniaev, I. I. "In the Second Half of the 18th to the Beginning of the 19th Century." Russian History 44, no. 1 (April 28, 2017): 111–32. http://dx.doi.org/10.1163/18763316-04401006.

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In the second half of the eighteenth century the Russian state carried out a policy of estate, civil-legal, economic, and confessional integration of Old Believers, as well as their return to Russia from abroad. This policy was first approved for the western and southwestern outskirts of the emerging New Russian region, and then the transfer of developed models to the central regions of the country occurred. Channels of social mobility were opened for Old Believers; fiscal marginalization was eliminated, as were a number of restrictions on civil rights; the official designation of “schismatics” and the mandatory labeling of external appearance were nullified; and extensive possibilities for participation in economic development were granted. On the whole, the program of estate, civil-legal and economic integration of Old Believers was implemented fairly successfully. A portion of the Old Believers from abroad returned to Russia. Deciding the question of the confessional integration of the Old Believers was more difficult. In this direction, various projects were developed by secular authorities at different levels, by the spiritual authority, and by individual groups of Old Believers. To achieve integration, the government partly rehabilitated the “Old Rite” in the 1760s. But recognition of an Old Believer confession autonomous from the ruling Church was unacceptable to the government, and particularly, to the spiritual authorities. The idea of the indissolubility of ethnic and confessional categories did not allow for another church, besides the official Orthodox one, for the Russian population. In New Russia’s Elisavetgrad Province in the 1780s, the model of edinoverie integration of Old Believers was tested. By the end of the eighteenth century, an extremely limited model edinoverie was adopted on an empire-wide scale, which did not involve the confessional autonomy of the Old Believers. As a result of the low nationwide prevalence of edinoverie, the government was partially obliged to tolerate, at the administrative level, the existence of Old Believer worship, religious infrastructure, and Old Believer priests. But this status of Old Believer confessionalism was legally uncertain and unsustainable in practical terms. Accordingly, no solution to the problem of the confessional integration of Old Believers was found during the period under review.

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Vlasova, Victoria Vladimirovna. "KOMI OLD BELIEVER’S COMMUNITIES AT THE TURN OF THE XXth - XXIst CENTURIES: TRANSFORMATION OF RELIGIOUS INSTITUTIONS." Yearbook of Finno-Ugric Studies 13, no. 4 (December 25, 2019): 688–96. http://dx.doi.org/10.35634/2224-9443-2019-13-4-688-696.

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The history of the spread of Old Belief among Finno-Ugric peoples, its role in the formation of local ethno-confessional groups had drew attention of researchers for several decades. Special attention is paid to studying of the mechanisms of self-preservation of Old Believer’s communities, in particular such institutions as the Old Believer community and religious leadership ( nastavnichestvo ). The Old Belief, which became widespread among the Komi-Zyryans at the end of the XVIIIth century, significantly influenced their culture and way of life. By the end of the XIX century three ethno-confessional groups of Komi Old Believers were formed: Udora, Upper Vychegda and Upper Pechora. Socio-political and economic transformations of the Soviet period had a strong influence on their development. The purpose of the article is to present and analyze the changes that occurred in the late 1990s - early 2000s with the most important institutions of the Old Belief: the religious community and religious leadership. The study is based on field materials collected during ethnographic expeditions in 1999-2014. The collected materials allow us to talk about significant changes in the socio-religious life of the Komi-Zyryan’s Old-Believer communities. The author shows several variants of changes of studied religious institutions: their preservation (with a simplification of the structure); disappearance; gradual secularization (blurring of intra- and inter-confessional borders). The main problems of all Komi Old-Believer communities of this period are: small numbers, predominance of older women and the absence of youth. The author demonstrates the role of Old-Believers leaders in determining of the religious communities future fate.

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Kushnareva, M. D. "The Role of the Old Believer Bishop Methodius in Maintaining the Spirituality of the Peasants in the Village of Pavlovsk, Yakutsk Region at the Turn of the 19th – 20th Centuries." Bulletin of Irkutsk State University. Series History 36 (2021): 53–61. http://dx.doi.org/10.26516/2222-9124.2021.36.53.

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The article is devoted to the study of the contribution of the Old Believer Bishop Methodius to the formation of the spirituality of the communities of the outlying territories of the Russian Empire. The main purpose of the publication is to analyze the role of Bishop Methodius in maintaining the spirituality of the peasants in the village of Pavlovsk, Yakutsk Region at the turn of the 19th-20th centuries. Achievement of this goal presupposes the widespread use of previously unpublished and not introduced into scientific circulation sources, some of which have been preserved in the author's personal archive. The article examines the stages of formation and features of the religious life of the Old Believer community of Russian peasant migrants in Pavlovsk, Yakutsk region. The publication mentions some facts of the biography of Bishop Methodius, in whose subordination were the Old Believer communities of the Tomsk, Irkutsk, Yenisei provinces, Amur, Yakutsk, Trans-Baikal regions. It is noted that Methodius was accused of spreading the “schism” and hiding from the persecution of the authorities in Kuytun of the Trans-Baikal region. Here he conducted religious rituals and corresponded with the headman of the Old Believer community of Pavlovsk – P. I. Kushnarev. In his letters, Methodius provided spiritual support to fellow believers, explained the peculiarities of understanding religious texts, the essence of church rituals. The article describes the arrest, imprisonment and the last months of the life of Bishop Methodius in Vilyuisk. In 1908 P. I. Kushnarev transported the remains of Methodius to the Old Believers' cemetery in Pavlovsk, Yakutsk region. During the period of persecution of the clergy of the Old Believer Church, Methodius' activities to strengthen and maintain the spirituality of fellow believers became an example for his followers. In 1905-1913 prominent representatives of the Old Believer Church visited Pavlovsk: Bishop Anthony, Bishop Joseph of Eastern Siberia. The article presents their unique photographs from the personal archive of the author. Currently, Bishop Methodius has been canonized. Every year the place of his burial in Pavlovsk, the Republic of Sakha (Yakutia), is visited by pilgrims from all regions of modern Russia.

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Dissertations / Theses on the topic "Old believer"

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De, Simone Peter Thomas. "An Old Believer “Holy Moscow” in Imperial Russia: Community and Identity in the History of the Rogozhskoe Cemetery Old Believers, 1771 - 1917." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1343624813.

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Korovushkina, Irina. "Marriage, gender, family and the Old Believer community, 1760 - 1850." Thesis, University of Essex, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.388137.

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Silva, Amber. "Unsettling diaspora: the Old Believers of Alaska." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=40808.

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Current analyses of ‘diaspora’ do not expose the various identity-constructs of the diverse communities to whom the term is applied. Discussions of diaspora reinforce a fictitious territorialization of identity that commonly orients migrants’ ethnoconsciousness ‘homeward bound’ and masks internal differentiation within international networks. The self-reinforcing diasporic condition overemphasizes co-ethnic and/or co-religious similarities in comparison to the unfamiliar societies of new settlements. Therefore, internal lines of diaspora must be explored to reveal the complexities of belonging to an international community. The Russian Orthodox Starover/Staroobryad (Old Believer/Old Ritualist) diaspora is a flexible ‘federation’ of distinct, closed congregations exchanging individuals, resources, and ethnohistories to create an international community of believers. The analysis of similar ethnoreligious groups, (i.e. Amish), will show the salience of ideological, nonterritorial constructions of diasporic identity. The “myths of migration,” proposed here counters myths of homeland return and belonging to demonstrate how movement itself is essential to diasporic ethnoconsciousness.
RésuméLes analyses actuelles des « diasporas » escamotent les diverses conceptions identitaires des communautés ainsi qualifiées. Elles insistent sur une soi-disant territorialisation identitaire qui confère à l’ethnoconscience des migrants une orientation centrée sur « le retour chez soi », masquant les différences internes des réseaux internationaux. La condition diasporique, autosuffisante, surestime les similitudes co-ethniques et/ou co-religieuses et, parallèlement, l’étrangeté des sociétés d’accueil. Or, l’exploration des traits internes des diasporas permet de révéler les complexités de l’appartenance à une communauté internationale. La diaspora russe orthodoxe Starover (Vieux-Croyants) est une « fédération » flexible de congrégations distinctes échangeant individus, ressources et ethnohistoires, formant une communauté internationale de croyants. L’analyse de groupes ethnoreligieux similaires, comme les Amish, révèlent la pertinence de conceptions idéologiques et non territoriales de l’identité diasporique. Le « mythe migratoire » proposé va notamment à l’encontre de celui du « retour chez soi » et présente la mobilité comme essentielle à l’ethnoconscience diasporique.

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Berdy, Andrew. "The Edinoverie movement at the All-Russian Council of 1917-1918 background, decisions, and implications /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Petliak, Inna. "The Musical Traditions of Old-Believers in Latvia: Problems of Research." Internationale Arbeitsgemeinschaft für die Musikgeschichte in Mittel- und Osteuropa an der Universität Leipzig, 2008. https://ul.qucosa.de/id/qucosa%3A16013.

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Holdeman, Jeffrey David. "Language maintenance and shift among the Russian old believers of Erie, Pennsylvania /." The Ohio State University, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=osu1486462067841214.

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Clopot, Cristina Elena. "Russian Old Believers' heritage and traditions in Romania : bridging the past and future." Thesis, Heriot-Watt University, 2017. http://hdl.handle.net/10399/3346.

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This thesis focuses on the heritage and traditions of the Russian Old Believers community in Romania. The study begins with an examination of the limited recognition of the 19 officially recognised ethnic groups in the country. Analysed in connection with the history of Old Belief, the study then considers (a) the narratives developed around heritage, (b) the manner in which different forms of heritage are included in Old Believers’ lives and traditions and (c) the representation of that heritage. The theoretical framework is underpinned by a multi-disciplinary structure that draws on heritage studies, anthropology, ethnology and folklore. Methodologically, the study was designed as an interpretive multisited ethnography that combines extensive fieldtrips, interviews, observations and archival material. While acknowledging the challenges of UNESCO’s conceptualisation of heritage, the thesis relies in part on the organisation’s interpretation as a framework for analysis. The examination considers the representation of Old Believers in the media and in museums as well as the use of heritage and traditions in tourism activities. The data tracks the accelerated pace of change in the post-socialist period and the effects this brought on existing heritage processes. The relative success of revitalisation efforts is evaluated in parallel with the disruptions in lifestyle patterns by processes such as globalisation and migration. In conclusion, the study outlines the importance of both religious and secular heritage for identity-work and community-building.

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Law, Jim. "The 'understandability phenomenon' : do older adults believe depression is a normal part of old age?" Thesis, University of Edinburgh, 2003. http://hdl.handle.net/1842/26682.

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The "understandability phenomenon" as defined by Blanchard (1992) is the notion that older adults believe depression is a normal consequence of old age. The concept is referred to frequently in the gerontology literature as one of the factors responsible for the under detection and under treatment of late life depression. However, there is little empirical evidence to support this concept. This study assessed the understandability of late life depression in a sample of community dwelling depressed and non-depressed older adults. A measure was developed which examined older adult's belief in the understandability of depression. Specifically, the items in the measure covered depression as a natural consequence of old age, low expectations of treatment, and accepting there are good reasons for depression in late life. Two explanations for the phenomenon were tested. It was hypothesised that the understandability phenomenon is a negative cognition associated with depression. Second, it was also hypothesised that the understandability phenomenon is a function of older adult's beliefs about ageing and old age. It was found that the understandability phenomenon was not related to depression but was related to older adults beliefs about their own ageing. The clinical implications of older adults belief in the understandability of late life depression are discussed.

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Marsden, Thomas. "The crisis of religious toleration in mid nineteenth-century Imperial Russia : the state and the old believers, 1842-55." Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.550517.

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The Old Believers were the largest group of Orthodox dissenters in Russia. In 1853, the government introduced a new system of measures aiming at their eradication. These marked the highest point of religious persecution during the final century-and-a-half of Imperial Russia. This thesis explains what lay behind these extreme policies, examines how they were implemented and the reasons behind their abandonment in 1855. Rather than seeing the system as the result of the autocratic reaction of these years, it argues that it derived from wider processes of modernisation in the political, intellectual and social spheres. The first part of the thesis (1842-52) shows how forces of secularisation and rationalisation led to new pressures to delineate the religious and civil spheres. This was complicated by developments which challenged the rationale behind religious toleration: the foundation of an Old Believer hierarchy abroad; the discovery of the beguny, a radical branch of Old Belief, and statistical revelations about the spread of dissent. Meanwhile, attempts to create a more expert officialdom brought progressive intellectual influences into government. Their concern for national unity gave Old Belief a new political significance. The second part of the thesis (1853-5) examines the implementation of the system. It created a sense of political emergency for extraordinary repressive measures but was the realisation of progressive impulses: the desire to create a more effective state administration and to build a national unity. It transformed the basis of religious politics from concerns about public order and spiritual well-being to ideas about protecting state integrity and the popular spirit. Finally it confronted a modem problem. Old Belief was associated with emerging capitalist forces. The system focussed on dissenting industrialists and merchants, this reveals that the state's religious policy was bound up with attempts to control social development.

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Pera, Pia Giuseppina. "Theoretical and practical aspects of the debate on marriage among the priestless Old Believers from the end of the seventeenth century to the mid-nineteenth century." Thesis, University College London (University of London), 1986. http://discovery.ucl.ac.uk/1317882/.

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The priestless Old believers did not have the sacrament of marriage because they did not have a priesthood. Unions between men and women were therefore regarded as sinful, and this difficult situation caused much debate. In this dissertation, the history of the debate itself is studied both for its Intrinsic interest and as a means to explore the development of the ideas, beliefs and behaviour of priestless Old Believers. Chapter 1 is devoted to the resolutions of the Novgorod council of 1694, including the prohibition of marriage, and to Feodosy Vasil'ev (1661-1711), who was an active participant in the council and the founder of the Theodosian branch of the Old Believers. Chapter 2 deals with the first debate on the nature of marriage between Andrey Denisov (1674-1730) of the Vyg community and the already mentioned Feodosy Vasil'ev. Chapter 3 examines the doctrines of Ivan Alekseev (1709-1776) who polemicized against the priestly Old Believers, but also tried to find some arguments in favour of marriage for the priestless. Chapter 4 is an attempt to show the practical implications of the prohibition of marriage, and of the meaning of the doctrine within the Old Believer communities. Other Old Believers who took part in the debate are briefly mentioned. Chapter 5 is dedicated to Pavel Onufrevich Lyubopytny (1772-1848) and his radical revision of Old Believer conceptions of religion, the church, ritual, history and marriage. Chapter 6 expounds the ideas and writings of Sergey Semenovich Gnusin (?-1839), the most prominent ideologist of Theodosian conservatism. Chapter 7 shows how the debates among the priestless Old Believers were misunderstood by the Government, causing unjustified alarm which resulted in the setting up in 1820 of a Secret Committee on the Old Believers and in a partial return to policies of intolerance and persecution. The dissertation is based on both published and unpublished sources, and on archival materials.

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Books on the topic "Old believer"

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Titova, Elena. The ideology of old believers ' entrepreneurship in the XVIII — early XX centuries. ru: INFRA-M Academic Publishing LLC., 2020. http://dx.doi.org/10.12737/21033.

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The old believer entrepreneurship as a holistic socio-economic phenomenon in the history of Russia as a direction of social and economic thought still never found another proper scientific reflection, despite his advanced age of almost 350 years. Such a long period of existence makes to refer back to the question and think about the reasons for the emergence of old belief as a socio-economic phenomenon, its development, role in the spiritual and economic life of the country, that forces him to live and to survive. Undoubtedly, a special vitality to the old believers, the value of his spiritual and economic heritage by the fact that it was able to impose its own model of management, based on the Russian corporate spirit, ideals of the community, "households" moral and ethical standards of doing business. The publication can be useful for students and professionals.

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Ikonenmuseum der Stadt Frankfurt am Main, Stiftung Dr. Schmidt-Voigt, ed. Unbekanntes Russland: Ikonenmalerwerkstätten der Altgläubigen im 18. und 19. Jahrhundert : Vetka, Guslicy, Nev'jansk und die Werkstatt Frolov in Raja = Neizvestnai︠a︡ Rossii︠a︡ : ikonopisnye masterskie Staroobri︠a︡dt︠s︡ev XVIII i XIX vekov : Vetka, Guslit︠s︡y, Nevʹi︠a︡nsk i masterskai︠a︡ Frolova v Rae = Russia unknown : Old Believer icon-painting workshops in the 18th and 19th centuries : Vetka, Guslicy, Nev'jansk and the Frolov workshop in Raja. Frankfurt am Main: Henrich Editionen, 2010.

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Praise Old Believers. Salem, Or: P. Carrasco in association with Burdock/Burn Art Resource, Inc., Portland, Or., 2003.

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Hauptmann, Peter. Russlands Altgläubige. Göttingen: Vandenhoeck & Ruprecht, 2005.

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Staroobri︠a︡dcheskoe mirovozzrenie: Religiozno-filosofskie osnovy i sot︠s︡i︠a︡lʹnai︠a︡ pozit︠s︡ii︠a︡. Moskva: RAGS (Rossiĭskai︠a︡ akademii︠a︡ gossluzhby pri Prezidente RF), 2002.

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Melʹnikov, Ḟ. E. Sovremennye zaprosy staroobri︠a︡dchestvu. Moskva: T︠S︡erkovʹ, 1999.

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Kostrov, Aleksandr Valerʹevich. Staroobri︠a︡dchestvo Baĭkalʹskoĭ Sibiri v "perekhodnyĭ" period otechestvennoĭ istorii: 1905--1930-e gg. monografii︠a︡. Irkutsk: Izdatelʹstvo Irkutskogo gosudarstvennogo universiteta, 2010.

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Shakhov, M. O. Staroobri︠a︡dcheskoe mirovozzrenie: Religiozno-filosofskie osnovy i sot︠s︡ialʹnai︠a︡ pozit︠s︡ii︠a︡. Moskva: Izd-vo RAGS, 2001.

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Staroobrzędowcy za granicą =: Staroobri︠a︡dt︠s︡y v zarubezhʹe = Old Believers abroad. Toruń: Wydawn. Nauk. Uniwersytetu Mikolaja Kopernika, 2010.

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Shakhov, M. O. Filosofskie aspekty staroverii͡a︡. Moskva: Izdatelʹskiĭ dom "Tretiĭ Rim", 1997.

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Book chapters on the topic "Old believer"

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Paert, Irina Korovushkina. "Gender and Salvation: Representations of Difference in Old Believer Writings from the Late Seventeenth Century to the 1820s." In Gender in Russian History and Culture, 29–51. London: Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1057/9780230518926_2.

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Pigin, Alexander V. "Hagiographic Writings in the Old Believer Controversies over ‘the Suicidal Death’ at the End of the Seventeenth and the Eighteenth Centuries (Peter Prokop’ev’s Message to Daniil Vikulin)." In Syrians and the Others, edited by Nikolai N. Seleznyov, 230–44. Piscataway, NJ, USA: Gorgias Press, 2014. http://dx.doi.org/10.31826/9781463236601-009.

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Hanson, Norwood Russell. "Mental Events Yet Again: Retrospect on Some Old Arguments." In What I Do Not Believe, and Other Essays, 213–30. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1739-5_13.

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Pera, Pia. "The Secret Committee on the Old Believers: Moving away from Catherine II’s Policy of Religious Toleration." In Russia in the Age of the Enlightenment, 222–41. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20897-5_11.

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Brettler, Marc Zvi, Peter Enns, and Daniel J. Harrington, S.J. "The Historical-Critical Reading of the Hebrew Bible/Old Testament." In The Bible and the Believer, 3–20. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199863006.003.0000.

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Quijada, Justine Buck. "City Day." In Buddhists, Shamans, and Soviets, 82–110. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190916794.003.0004.

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City Day is a public celebration of the anniversary of Ulan-Ude’s founding. The public holiday, with a parade and speeches, indexes a chronotope and genre of history labeled the hospitality genre. This genre tells the history of Buryatia as a series of arrivals, beginning with the Buryats, followed by the Cossacks and Old Believer Orthodox Christians (Semeiskie). Both Cossacks and Old Believer Orthodox are Russian and yet not Russian, produced as local ethnic groups in opposition to the central Russian state, thereby transforming what might be a story of Russian colonization into a history of successive migrations. This genre produces a local history of multi-ethnic coexistence and toleration that contrasts the peaceful and multi-ethnic local with the national, and produces Buryatia as a place where many ethnicities have always, and will continue, to live together in peace and neighborly conviviality.

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Lake, Peter. "Contemporary resonances." In Hamlet's Choice, 164–78. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300247817.003.0009.

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This chapter argues that through the figure of the ghost, William Shakespeare deliberately inserted the issue of confessional politics into his plays. It explains Hamlet's relation to Catholicism and whether he, by the end of the play, has been converted or even saved by Christianity. It also points out how Hamlet is suffused throughout with the language, practices and images of the old religion. Within the Catholic context evoked so carefully by the play, the chapter explores Hamlet that comes across as an orthodox believer. It describes Hamlet's belief in purgatory, which has been confirmed or strengthened by his encounter with the ghost and experiences the dread of something after life.

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Kizenko, Nadieszda. "Confession as Encounter with Early Modernity." In Good for the Souls, 20–58. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192896797.003.0002.

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Chapter 1 examines confession in seventeenth-century Muscovy and Ukraine as part of the European ‘disciplinary revolution’. In their use of confession as a way of meeting challenges to religious and political harmony, seventeenth-century Russia and Ukraine resembled the broad European tendency to religious unification, social discipline, and control. First separately, and then together, Muscovite and Ukrainian clerics in the seventeenth century began to emphasize the sacraments in ways similar to that pursued in the Roman Catholic world. Their emphasis on confession created a new religious culture that brought Orthodox East Slavs into the religious and disciplinary framework of modern Europe. The Old Believer schism in the middle of the century gave confession a practical purpose: it was the most effective way of establishing who was Orthodox, and therefore broadly reliable, and who was schismatic, and therefore dangerous.

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"An Investigation of Creatio Ex Nihilo, Islam, Sociality and Inequality." In Islamic Economy and Social Mobility, 27–68. IGI Global, 2016. http://dx.doi.org/10.4018/978-1-4666-9731-7.ch002.

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Everyday life is abundant with interplay between ascribed and achieved statuses. Social structures are built upon those statuses and social behaviors are to great extent predictable based on those statuses. Socio-economic status (SES) is just one manifestation of this interplay. Indeed, sociality, the construction of all forms of stratifications and discourse on the relative significance of these attributes and their functions flows in various echelons and institutions of all societies; that is, from a granted ascribed status of a charismatic authority to those who routinize it, from a talented soothsayer to a learned magician, from a tribal medicine man to modern medical occupations. The old debate of nature versus nurture and a profusion of courses to develop leadership, occupational choices, psychological tests, arts and literatures all revolve around the demarcation of and interplay between granted and achieved statuses. Judaism, Christianity and Islam are prime examples of the implicit and explicit encompassing ascribed and achieved status in their theologies with social implications. Their problematic is to make the unknown knowable to us by using a variety of resources conceived to be true a priori. It is invariably in their nature, what they are, to bestow social and individual identity through that they nurture the believer. Contrary to other ascribed statuses such as gender, age and race, a believer, under free conditions, can flee from one religion to another pragmatically, agnostically, remain a theist outside of a specific religion's boundary, or leave it behind. Both the history of religious persecutions and the means by which, in the past, one believer recognized another, show the overriding power that ascribed status possesses to either keep the believer within their monopolistic bond of a religion or force them to convert. We have appropriated the Isma'ili Shi'ite understanding of dialectic reasoning, or aql and its manifestation in terms of rationality to make sense of the stratification systems that the human will creates and modifies in its pursuit of justice, and its conception of human agency in determination of one's destiny - an idea that resonates in Durkheim's assertion on creating something out of nothing, or creatio ex nihilo, in our view. Theologically, Judaism, Christianity and Islam all rely foundationally on creatio ex nihilo, or briefly, ex nihilo, according to which God created the world out of nothing. Given His attributes of omnipotence and omniscience, the question is to what extent the vocation of an individual is pre-elected, or willed by the individual's rational choices. This bewildering question appeared in classic Islam with the emergence of the Baghdad and Basra-based Mu'tazilite school of Islamic theology influenced by the Greeks and the traditionalist Ash'arite schools. This level of learning is achieved by the ‘ulama, combined with historical, political, and sociological discussions and contemporary findings on inequality and health is discussed.

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Sooväli-Sepping, Helen, Anu Printsmann, and Hannes Palang. "Sustaining Russian Old Believers." In Routledge Handbook of Landscape and Food, 92–100. Routledge, 2018. http://dx.doi.org/10.4324/9781315647692-8.

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Conference papers on the topic "Old believer"

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Dolnakov, P. A. "Old Believer temple architecture." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-339-345.

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Badins, Zans. "The European Union and European Cultural Space in the Perception of Old Believer youth in the City of Daugavpils." In 7th SWS International Scientific Conferences on ART and HUMANITIES ISCAH 2020. STEF92 Technology, 2020. http://dx.doi.org/10.5593/sws.iscah.f2020.7.2/s02.04.

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Lenyungo, Zhanna. "FUNERAL CEREMONIES OF OLD-BELIEVERS OF TRANSBAIKALIA." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018h/61/s09.022.

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Svetlana, Vasilyeva. "ARCHIVAL HERITAGE OF OLD BELIEVERS OF TRANSBAIKALIA." In Archives in history. History in archives. Ottisk, 2018. http://dx.doi.org/10.32363/978-5-6041443-5-0-2018-37-44.

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Ageeva, E. A. "Old Believers in Muslim environment: intercommunication experience." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-20-26.

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Mayorov, A. P. "Old Believers of Transbaikalia – “polyaki”, “semeyshiki”, “semeyskie”." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-211-216.

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Tikhonova, E. L. "«People's history» of Old Believers of Buryatia." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-303-311.

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Chernikh, N. P., and T. L. Mironova. "Self-consciousness features of Old Believers community representatives." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-264-270.

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Afanasieva, Y. Y., and M. I. Arefieva. "Women’s costume of Transbaikalia Old Believers: local variations." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-323-329.

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Morris, T., and R. Morris. "Old Believers of Oregon: economics, religion and language." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-81-88.

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Reports on the topic "Old believer"

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Bernales, Rona P., and Ilene S. Basitan. Knowledge, Attitudes and Practices of Dog Owners Regarding Rabies and Dog Bites in Bicol Region. O.I.E (World Organisation for Animal Health), January 2015. http://dx.doi.org/10.20506/standz.2790.

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This study was conducted in selected provinces of Bicol Region from April 2015 to May 2015 to describe the knowledge, attitudes and practices (KAP) of dog owners regarding rabies and dog bites. A purposive sampling was used in selecting the respondents of the study. Frequencies were tabulated for all variables. Of the 1,200 respondents, 2,193 dogs were recorded making a 2:1 ratio of dogs to householders in this particular study. Among these dogs 58% were vaccinated against rabies. The majority of the ones taking care of the dogs were female (57.3%) but the primary owner (62.9%) was the head of the family. Only 34.7% of the respondents knew that it is their duty to get their pets vaccinated against rabies. Around one-fourth (20.7%) admitted that someone in their household had been bitten by a dog but most respondents (62.5%) did nothing to the dog. The majority (57.7%) of the bite victims were youths (1-14 years old) and almost all (82.7%) of the wound bites were washed with soap and water. Television (44.9%) was the primary source of knowledge about rabies. The majority of participants (67.3%) said that humans are the main end-hosts that can be infected with rabies. Salivation or drooling (42.7%) and craziness (34.2%) were the main signs cited as behaviour of rabid dogs while craziness (40.2%) and hydrophobia or fear of water (25.4%) were cited for rabid humans. Most (33.9%) do not know the source of rabies but the majority (61.8%) believe that vaccination is the main preventive measure against rabies. The majority of participants (63%) reported that the local ordinances regarding rabies in their locality is about the Local Anti-Rabies Act and almost all (93.2%) admitted that vaccination is the most common anti-rabies program of the government.

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