Journal articles: 'Old believer'

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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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Cierniak, Urszula. "Virtue in Old Believer Literature (XVII-XVIII centuries)." Slavonica 7, no. 2 (November 2001): 62–74. http://dx.doi.org/10.1179/sla.2001.7.2.62.

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Robson, Roy R. "Liturgy and Community Among Old Believers, 1905-1917." Slavic Review 52, no. 4 (1993): 713–24. http://dx.doi.org/10.2307/2499649.

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Without liturgy there is no Christianity.–Old Believer Bishop MikhailThe term Old Believers (or Old Ritualists) refers to a number of groups that arose as a result of Russian church reforms, 1654-1666, when Patriarch Nikon sought to make Russian practices conform to their contemporary Greek counterparts. Conscious of both a departure from tradition and an encroachment of central control over local autonomy, Old Believers endeavored to maintain the rites, symbols and prerogatives of traditional Russian Orthodoxy. With support of the tsar, Nikon began bloody persecutions that lasted, though in lesser degrees, until the decree of religious tolerance in 1905.

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Soldatov, Anton А. "The Old-Believer tradition in terms of memory studies." Vestnik Tomskogo gosudarstvennogo universiteta, no. 405 (April 1, 2016): 129–36. http://dx.doi.org/10.17223/15617793/405/17.

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Khomyakov, Sergey V. "CAMPAIGN AGAINST THE OLD BELIEVERS’ RELIGION IN BURYATIA IN THE 1920S: IMPLEMENTATION METHODS." Vestnik of Kostroma State University, no. 3 (2020): 68–73. http://dx.doi.org/10.34216/1998-0817-2020-26-3-68-73.

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Purposeful struggle against religion became one of the most important directions in the ideology of the Soviet country in the 1920s. For Old Believers, who had been living in settlements along the Selenga River (near the City of Verkhneudinsk) since the 1760s, this meant a continuation of the conflict situation in communication and interaction with the contemporary government. The Old Believers, who for decades had been trying to preserve the specifics of the old Orthodox religion, fulfilled the entire list of economic and military duties, but resisted the decisions of the tsarist administration to eliminate the schism (sealing chapels, monitoring the activities of preceptors, conversion in coreligionism etc.). The Soviet power, established in the 1920s in Buryatia, demonstrated continuity in the perception of the Old Believer religion as a problem. Hence, the article sets a task of characterisation of the methods of the struggle of the Soviet government against the Old Believer religion in the 1920s. The goal of the research is an attempt to study the anti-religious campaign of the Bolsheviks in the settlements of the Old Believers of the Buryat-Mongol autonomous Soviet Socialist Republic, which can complete the ideas about their way of life, the attitude to the authorities in the turning point of the early Soviet power. The object of the study is the Old Believers’ population of the Buryat-Mongol ASSR, the subject is the religious and cultural policy of the Soviet power. In the long-term planning of the Bolsheviks was the complete suppression of the religious worldview among the population rather than elimination of the schism in the Orthodox Church (as before), hence the methods of achieving the goal were completely different – defamation of character of the preceptors, in many ways identical with the practices of working with other religions, promotion ideas that religion is the main reason for their ignorance and lack of freedom, etc., among the Old Believer youth. In the 1920s (in contrast to the next decade of repressive politics) the authorities approached religion with caution, their methods were mainly aimed at creating a negative information background and supporting that part of the Old Believers who sought changes in their lives.

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Sulikowska-Bełczowska. "The Cult of Old Believers’ Domestic Icons and the Beginning of Old Belief in Russia in the 17th-18th Centuries." Religions 10, no. 10 (October 14, 2019): 574. http://dx.doi.org/10.3390/rel10100574.

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The aim of this paper is to present the cult of icons in the Old Believer communities from the perspective of private devotion. For the Old Believers, from the beginning of the movement, in the middle of the 17th century, icons were at the center of their religious life. They were also at the center of religious conflict between Muscovite Patriarch Nikon, who initiated the reforms of the Russian Orthodox Church, and the Old Believers and their proponent, archpriest Avvakum Petrov. Some sources and documents from the 16th and 18th centuries make it possible to analyze the reasons for the popularity of small-sized icons among priested (popovtsy) and priestless (bespopovtsy) Old Believers, not only in their private houses but also in their prayer houses (molennas). The article also shows the role of domestic icons from the middle of the 17th century as a material foundation of the identity of the Old Believers movement.

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Jaroszewicz-Pieresławcew, Zoja. "John, Bishop of the Eastern Old Believer Church in Poland." Izvestia of the Ural federal university. Series 2. Humanities and Arts 22, no. 3(200) (2020): 110–26. http://dx.doi.org/10.15826/izv2.2020.22.3.047.

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Bochenkov, V. V. "M. P. Davydov – a Forgotten Old Believer Journalist from Saratov." Izvestiya of Saratov University. New Series. Series: Philology. Journalism 17, no. 2 (2017): 227–33. http://dx.doi.org/10.18500/1817-7115-2017-17-2-227-233.

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Kochergina, Marina V. "Fates of priests of Russian Orthodox Church of Old-Believers in the ancient centres of Starodub and Vietka in 1920s-1960s." Vestnik of Kostroma State University, no. 3 (2019): 38–43. http://dx.doi.org/10.34216/1998-0817-2019-25-3-38-43.

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The article is devoted to the difficult fate of the old believers' priests of the Russian Orthodox Church of Old Believers in the period of Stalin's repression, the events on the World War II East Front and the postwar period, associated with a new oppression against the Church. The author restores the fate of old believers' priests from the ancient centres of Starodub and Vietka, who managed to preserve, despite the repression by the Soviet authorities, the faith of their ancestors, to show selflessness in relation to their flock, love for the Motherland, patriotism. The analysis of published biographies of old believers' priests of the Russian Orthodox Church of Old Believers, the memories of old believers themselves, recorded by the author, allow tracing the difficult way of restoring the spiritual life of old believer communities of Starodub and Vietka in this period, to show the regional aspects of the activity of old believers' priests in the field of state-confessional relations, their interaction with members of communities.

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Bykova, Ekaterina, and Konstantin Tarasov. "Old Believer icon painting in the second half of the 19th — early 20th centuries in the context of historical and cultural modernization (on the materials of the Vyatka province)." OOO "Zhurnal "Voprosy Istorii" 2020, no. 12-1 (December 1, 2020): 237–45. http://dx.doi.org/10.31166/voprosyistorii202012statyi19.

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The article is a study of the peculiarities of Old Believer icon painting in the Vyatka province for the period of the second half of the 19th - early 20th centuries. The authors focus on such issues as the activities of the leading centers of icon painting in the region, the cultural ties of the Vyatka Old Believers with other centers of the Russian Old Believers, the stylistic features of the icons of the Vyatka Old Believers. The influence of modernization processes in the second half of the 19th - early 20th centuries is traced. to the traditional culture of the Vyatka Old Believers. The study was carried out on the basis of materials from the Vyatka province - one of the centers of the Old Belief. It allows us to identify the general and specific in the processes of the impact of social transformations of the post-reform time on the traditional culture of the Russian Old Believers.

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Michels, Georg. "From Persecuted Minority to Confessional Church." Canadian-American Slavic Studies 49, no. 2-3 (2015): 322–37. http://dx.doi.org/10.1163/22102396-04902013.

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The essay argues that Old Belief did not emerge as a popular movement giving voice to the aspirations of ordinary Muscovites but rather as an elite culture that drew its inspiration from erudite churchmen closely affiliated with the Kremlin. The popularization of Old Belief occurred only during the last two decades of the seventeenth century, and was not completed even until the third decade of the eighteenth century. Most important in this process – which one might call the confessionalization of Old Belief – were the systematic dissemination of manuscripts, the canonization of Old Believer saints (such as the martyred Avvakum), and the development of an efficient school system. The author draws attention to the little-studied fact that Old Believers – both the founding fathers of the 1650s and eighteenth-century community leaders such as Andrei Denisov – drew inspiration from Ukrainian Orthodox models: they assimilated ideas from polemical texts against the Union of Brest (such as the idea of the Antichrist) and adopted the teaching methods of the Ukrainian seminary school which Denisov and other Old Believer intellectuals observed while studying at the Kievan Theological Academy.

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Pigin, Alexander V. "Personal Eschatology in the Old Believer Polemical Writings between 17th and 20th Centuries." Scrinium 16, no. 1 (October 19, 2020): 253–70. http://dx.doi.org/10.1163/18177565-00160a10.

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Abstract The article explores manuscripts written between 17th and 20th centuries about people being in the next world. These writings were used by the Old Believers of different denominations to polemicize with the representatives of authority and the established church; they were also the subject of disagreement within the Old Believer movement. Special attention is paid to the writings devoted to polemics on justifying suicide for the sake of faith, preserving ministerial hierarchy (the Popovtsy (“priested ones”) and the Bezpopovtsy (“priestless ones”) – movements in the Old Ritualism)), and remaining faithful to old covenants in everyday life.

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Kozlova, S. A. "Traditional Use of Natural Resources of Local Old Believer (Semeiski) communities of Transbaikalia in the 18th—20th Centuries: Theoretical and Methodological Basis of the Study." Nauchnyi dialog, no. 9 (September 30, 2020): 373–90. http://dx.doi.org/10.24224/2227-1295-2020-9-373-390.

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Some theoretical aspects of the study of the traditional nature management of local Old Believer (Semei) communities living in Transbaikalia are considered. On the basis of the available theoretical works of cultural geography, ethnology, cultural studies, sociology and other related disciplines, the analysis of the concepts of “local community”, “life support”, “traditional nature management” in relation to Old Believer communities has been carried out. An attempt has been made to identify the merits of studying the Old Believers in Transbaikalia using the category of the local community. It is shown that in a comprehensive study of local communities of the Semeiskaya Transbaikalia, the following elements emerge: nature as the life environment of Old Believer communities, natural resources, traditions and a set of actions that regulate social and industrial life, the religious basis that determines the behavior of the community and its individual members, the main material and spiritual needs, to the satisfaction of which most of the energy of human collectives is directed. It is noted that the concept of “life support” is diverse, dynamic and has wide adaptive capabilities. The category of traditional nature management is used to study the cultural and geographical continuity of the Semeiskys and the specifics of their life support in the conditions of the Trans-Baikal geographic environment. In this regard, the traditional use of natural resources of Semeiskiye is presented as a set of strategies for the rational use of natural and land resources.

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Kavykin, Oleg. "The community of the Russian Orthodox Old-Believer Church in Uganda." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2019): 42. http://dx.doi.org/10.31857/s086919080005950-2.

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Denisov, Nikolay, and Vasily Kalugin. "Canvas books of the Old-Believer artisan Maxim from the 1820s." Славяноведение, no. 4 (2018): 10–26. http://dx.doi.org/10.31857/s0869544x0000459-7.

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Bogumil, Tatiana A. "The Traces of the Old Believer Culture in V.M. Shukshin's Fiction." Vestnik Tomskogo gosudarstvennogo universiteta, no. 447 (October 1, 2019): 11–17. http://dx.doi.org/10.17223/15617793/447/2.

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Veletskaia, N. N. "Forms of Transformation of Pagan Symbolism in the Old Believer Tradition." Soviet Anthropology and Archeology 29, no. 4 (April 1991): 20–42. http://dx.doi.org/10.2753/aae1061-1959290420.

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Vries, Peer. "The Prospects of Global History: Personal Reflections of an Old Believer." International Review of Social History 64, no. 1 (March 19, 2019): 111–21. http://dx.doi.org/10.1017/s0020859019000099.

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Global history seems to be the history for our times. Huge syntheses such as the seven-volume Cambridge World History or the six-volume A History of the World suggest the field has come to fruition. Robert Moore, in his contribution to the book under review, The Prospect of Global History, is quite confident in this respect: if there is a single reason for “the rise of world history”, it is “the collapse of every alternative paradigm” (pp. 84–85). As early as 2012, the journal Itinerario published an interview with David Armitage with the title “Are We All Global Historians Now?” That may have been provocative but Armitage obliged by claiming “the hegemony of national historiography is over”.

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Pochinskaya, Irina V. "Problems of Attributing the Publications of the Old Believer Ovchinnikov Printer." Tekst. Kniga. Knigoizdanie, no. 25 (2021): 73–99. http://dx.doi.org/10.17223/23062061/25/5.

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This article is dedicated to the problem of attributing the publications of illegal Old Believer printers in the second half of the nineteenth century: such publications do not have bibliographical data or have false information about the place of publication. At the centre of the author’s attention is the largest and longest-running printing company in the Old Believer market that belonged to the brothers Ovchinnikov. For publications from the eighteenth to the early nineteenth centuries, the main element which allows us to attribute a book to this or that printer is decoration; however, this criterion is insufficient for books from the second half of the nineteenth century. Old Believer merchants were publishers of books in the eighteenth and early nineteenth centuries; they placed their orders in rather large printing companies with an established set of decorations. Even in the printers they started at the end of the eighteenth century, they followed the tradition of using individual and distinctive ornamentation. In the second half of the nineteenth century, peasants or townsmen were publishers of books. Lacking sufficient funds and due to the illegal character of their activities, their printers were small and mobile, and they printed books on cheap paper in order to lower pro-duction costs. With only rare exceptions, the decoration of such books was not rich: either it was absent in general or there were only typeset decorations. If they did have headpieces, different printers used the same models. As such, ornamentation cannot be used as a universal indicator for attributing these publications, although it can be part of a set of such indicators. Fonts play the main role in defining an edition, but it is neces-sary to create a reference guide of fonts if this indicator is to be used practically. This article reflects the results of an analysis of fonts and decorative elements in publications from the Ovchinnikov printer. Very many such publications used a great variety of fonts simultaneously. According to indirect data, the books date from the 1860s. They might initially be taken for sammelbände since the type of paper changes along with the fonts. However, the integrity of the text during the transition from one font type to the next undermines this assumption. The article poses the question of how to explain the peculiarities of such publications. There is no one-dimensional answer. However, the author makes some suggestions: it is possible that at some point the printer was dispersed, with several printing presses placed in different houses. When a comparatively large volume was produced, the material was shared out and printed on these separate press-es. However, this hypothesis provokes the question: why do blocks of text printed in one font not follow each other in sequence? The article contains examples of the printer’s fonts and artistic elements the author identified.

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Elizarkov, Nikita A. "Vyg old believers, traditional shipping and shipbuilding of the White Sea-Onega basin." Transaction Kola Science Centre 11, no. 1-2020 (October 19, 2020): 55–76. http://dx.doi.org/10.37614/2307-5252.2020.1.18.004.

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The author suggests social & cultural problems considered economic & technological aspect of surviving the Old Believer religious community within historical context of the Russian North on the base of published narrative sources. It’s known about shipbuilding, navigation, trade and manufacture tradition of the Vygoretsia priestless Old Believer cloister —a great center of the Ortodox religious minority in the XVIIIth century Russian Empire. But what meant cooperation within the Vyg river Pomorian priestless “Old Belief”community for national commerce and trade on the European North?

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Bondarenko, Dmitri M. "In Search of the True Faith: the Appearance of Orthodox Old Believers in Uganda and Spiritual Anti-globalism in Contemporary Africa." Exchange 48, no. 2 (May 2, 2019): 127–55. http://dx.doi.org/10.1163/1572543x-12341518.

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Abstract The present article, based on field evidence collected in 2017, deals with a very recent phenomenon — the Orthodox Old Believers in Uganda. This faith originated in Russia, however in Uganda all its adherents belong to African ethnic groups. We describe the short by now history and current state of the Old-Believer communities in Uganda and then concentrate on their members’ motivation for converting to Old Believers vs. knowledge of this religion. We show that what brings them to Old Believers is the search for the true faith associated with the original and hence correct way of performing Christian rites. In this we see an intricate interplay of the features typical for authentic African cultures and acquired by them in the course of interaction with the wider world. Basing on our case study, we discuss how globalist and anti-globalist trends manifest themselves in the religious context in contemporary Africa.

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Antunes, Cátia. "An Old Practitioner Still in Search of the métier d'historien Response to Peer Vries, “The Prospects of Global History: Personal Reflections of an Old Believer”." International Review of Social History 64, no. 1 (March 19, 2019): 123–27. http://dx.doi.org/10.1017/s0020859019000087.

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Peer Vries's eloquent review essay “The Prospects of Global History: Personal Reflections of an Old Believer” sees the chance to review The Prospect of Global History as an opportunity to champion Global History as a discipline and voice his concerns regarding what, in his view, have become possible abuses or deviancies in the practice of the discipline. His long-standing status as one of the founding fathers of the discipline and of its consecrated Journal of Global History places him in a position of undisputable authority as an old believer, while his far-reaching knowledge of current debates in Global and World History and his poignant views, reflected in the review essay, are trademarks of his work.

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Staritsyn, Alexander N. "The Old Believer Topozero Monastery in Folk Stories and Memoirs of Travellers." Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies 2 (2020): 112–25. http://dx.doi.org/10.31860/2712-7591-2020-2-112-125.

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Kirichenko, Evgenia I. "Old Believers' Churches Built According to the Projects of E. Bondarenko in Moscow and Moscow Province." Scientific journal “ACADEMIA. ARCHITECTURE AND CONSTRUCTION”, no. 1 (March 18, 2019): 12–17. http://dx.doi.org/10.22337/2077-9038-2019-1-12-17.

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The article contains a brief description of the four Old Believers' churches, built according to the designs of architect I.E. Bondarenko (three in Moscow and one in Moscow province) in the second half of the 1900s - the first half of the 1910s. The very possibility of building Old Believers' churches was a direct consequence of the revolutionary events unfolding in Russia and October 17, 1906, Supreme Decree on Religious Freedom, for the first time since Tsar Alexei Mikhailovich and Patriarch Nikon, giving the Old Believers equal rights with the dominant church. The issuance of this decreeled to the explosive volume of Old Believer construction in Russia, including Moscow, which in the second half of the 18th century became the true capital of Russian Old Believers. For Bondarenko, the issuance of this decree also became fateful. For the decade of 1906-1916 (in February 1917, a revolution began in Russia that put an end to this construction), the design of Old Believers' churches became the main business of the architect. According to his projects, 12 churches were built, including four described in the article published below.

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Guryanova, N. S. "Old Believers’ Use of Opponents’ Written Folklore." History 17, no. 8 (2018): 38–48. http://dx.doi.org/10.25205/1818-7919-2018-17-8-38-48.

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The article presents the results of an analysis of collections and works written by the Old Believers in the 17th – 18th centuries, in order to find out how they used fragments from the works of their ideological opponents. Attention is drawn to the fact that the first generation of defenders of the Old Believers has used quotations from works written in defense of the church reform in order to refute the argument justifying the changes introduced into the rite and the liturgical practice of the Russian Orthodox Church. This method, inherited from Ancient Russia became traditional for the Old Believers. Gradually they began to use parts from the writings of official church representatives to substantiate their point of view on controversial issues. Analysis of the collection of preparatory materials for the «Dyakon Answers» gave an opportunity to understand how the theoretical basis for such an attitude to fragments from opponents’ materials appeared. An analysis of the relevant texts of the collection made it possible to show that a fragment was usually taken out of context and interpreted according to the goals of the Old Believers. As a result, quotes from the works of opponents turned into arguments supporting the Old Believers' point of view in discussions. The texts were quoted «word-for-word», without context but with the appropriate interpretation. «Evidence» was selected in accordance with special principles, for example, «according to the ancient Saints» or «enemies are correct in saying». It was stressed that the enemies were doing it «involuntarily» and «unwillingly». All this allowed the Old Believers to use fragments from anti-Old Believer works in authors writings and collections as authoritative arguments to confirm their interpretation of the church reform initiated by Patriarch Nikon.

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Plotnikova, Anna A. "Old Believers’ Personal Names in a Foreign Language Environment. Review of the book: Ziółkowska-Mówka, M. (2018). System antroponimiczny staroobrzędowców mieszkających w Polsce [Anthroponymic System of Old Believers Living in Poland]. Toruń: Eikon. 469 s." Вопросы Ономастики 17, no. 1 (2020): 253–61. http://dx.doi.org/10.15826/vopr_onom.2020.17.1.015.

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The article provides an overview of the book Anthroponymic System of Old Believers Living in Poland by the Polish researcher M. Ziółkowska-Mówka. This 5-chapter book includes an outline of the history of the Old Believer’ movement and its general features (Chapter 1), a description of the language situation of Old Believers living in Poland (Chapter 2), an analysis of their personal names (Chapter 3), a study of Old Believers’ surnames, Russian and Polish (Chapter 4), present-day unofficial anthroponyms, including historical and modern nicknames (chapter 5). An extensive appendix contains a list of Old Believers’ names (male and female), a list of “additional definitions” used in the 19th century, modern surnames and a list of modern nicknames. The review notes the importance of the collected corpus of Russian names and surnames in Poland and gives high account of the comprehensive analysis of the material (principles of selection of Old Believers’ personal names from documents and oral narratives; phonetic and morphological analysis of names, surnames and nicknames; motivation for nicknames pointing at different characteristics of people and their speech and referring to other anthroponyms). Synchronic and diachronic analysis of Old Believers’ names and surnames reveals a picture of historical and modern language processes against the sociolinguistic background of Old Believers’ interaction with non-Slavic and non-Old Belief communities. Of particular value to the study is the analysis of Polish and German names (which are also involved in Old Believers’ naming in various aspects), as it emphasizes the cross-linguistic and cross-cultural nature of the entire peer-reviewed work.

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Vazhkaya, M. A. "Отражение личностей старообрядца М.И. Чуванова и художника Т.А. Мавриной в их коллекциях иконописи." Iskusstvo Evrazii [The Art of Eurasia], no. 2(21) (June 30, 2021): 64–75. http://dx.doi.org/10.46748/arteuras.2021.02.006.

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There are two collections of icons in the Department of Private Collections — the M.I. Chuvanov collection and the T.A. Mavrina collection. Despite the fact that the time of their formation is the 20th century and the subject of the collections is icon, the collections differ significantly: the personalities of the collectors — the old believer and the artist — impacted their collections in full. Mikhail I. Chuvanov was a chairman of the Preobrazhensky congregation of Old Believers, a bibliophile and a palaeographer. The collection includes icons from the middle of the 15th century to the early 20th century. The icons correspond to the canons of the Old Russian icon painting. Tatyana A. Mavrina was a painter, a graphic artist, an illustrator. The collection includes the icons of the 15th – 17th century — the icons of “northern writing”, and the icons of Novgorod and Moscow icon painting. The research includes wonderful samples of icons, which characterize the personalities of the collectors most brightly: M.I. Chuvanov found and saved prayer images for descendants of the icons; T.A. Mavrina with her love to colour collected icons-pictures, icons-tales. В собрании отдела личных коллекций Государственного музея изобразительных искусств им. А.С. Пушкина хранятся две коллекции иконописи: старообрядца М.И. Чуванова и художника Т.А. Мавриной. Несмотря на то, что время их формирования — XX век, а предметом собирания является икона, обе коллекции разные по характеру. Личности старообрядца и художника в полной мере проявились в их собраниях. Михаил Иванович Чуванов — председатель Преображенской старообрядческой общины, библиофил, палеограф. В коллекции представлены иконы середины XV – начала XX века. Татьяна Алексеевна Маврина — живописец, график, иллюстратор. В коллекции собраны иконы XV–XVII веков. В исследовании представлены образцы иконописи, наиболее ярко характеризующие личность собирателя: М.И. Чуванов нашел и сохранил для потомков иконы — молитвенные образы; Т.А. Маврина с ее любовью к цвету собрала иконы — картины, рассказы.

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Tolstova, Galina A. "ON THE DICTIONARY OF THE OLD BELIEVER LANGUAGE PERSONALITY OF AGAFYA KARPOVNA LYKOVA." Voprosy leksikografii, no. 9(1) (June 1, 2016): 64–81. http://dx.doi.org/10.17223/22274200/9/5.

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Chernykh, Alexander V. "Names of Old-Believer Confessions in the Popular Terminology of the Perm Region." Вопросы Ономастик 16, no. 2 (2019): 85–110. http://dx.doi.org/10.15826/vopr_onom.2019.16.2.016.

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White, James M. "Missionary, Reformer, and Old Believer in Revolutionary Russia: Bishop Andrei (Ukhtomskii) (1872-1937)." Journal of Religious History 42, no. 3 (January 12, 2018): 359–89. http://dx.doi.org/10.1111/1467-9809.12491.

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Clay, Eugene. "An Old Believer Monastery on the Volga: The Cheremshan Monastic Complex, 1820–1925." Slavonica 7, no. 2 (November 2001): 9–27. http://dx.doi.org/10.1179/sla.2001.7.2.9.

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Morozova, Nadezhda. "Old Believers through the Eyes of Representatives of Other Christian Denominations in the Polish-Lithuanian Commonwealth: Jesuit Jan Aloysius Kulesha." Slavistica Vilnensis 65, no. 2 (December 28, 2020): 54–64. http://dx.doi.org/10.15388/slavviln.2020.65(2).47.

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The initial history of the formation of the main Old Believer centers on the territory of the Grand Duchy of Lithuania (and the Polish-Lithuanian Commonwealth as a whole) has been fairly well discovered. However, the relationship of representatives of other Christian denominations of the Polish-Lithuanian state with the Old Believers is still described very fragmentarily. Usually in the scientific literature the royal secretary Piotr Michał Polttiew and a certain “bishop Antsuta” who had visited the Old Believers in the Vetka region are mentioned. At the same time, it has not yet been taken into account that representatives of the Catholic and Greek Catholic churches of the Polish-Lithuanian Commonwealth visited the Vetka’s Old Believers for missionary purposes. One of these “guests” was the Jesuit Jan Aloisy Kulesha, who tried to preach Uniate religion among the Old Believers of the Rechitsa district and described one of his visits in the treatise Wiara Prawosławna (Vilno, 1704). The purpose of this work is to introduce into scientific circulation previously unknown materials about the interest of the Jesuits of the Polish-Lithuanian Commonwealth in the person of Jan Aloysius Kulesha to the Old Believers who settled in the Rechitsa district of the Minsk Voivodeship of the Grand Duchy of Lithuania, and also to compare the information of Kulesha with the data of other “inspectors”.

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Kuznetsova, Natalya. "To the question of old beleivers’faith in the Russian society at the turn of the XIX-XX centuries (researcher’s view of A. S. Prugavin)." SHS Web of Conferences 72 (2019): 03052. http://dx.doi.org/10.1051/shsconf/20197203052.

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The article analyzes the views of the religiosity researcher - A. S. Prugavin on the Old Believers as part of society in the Russian Empire at the turn of the XIX-XX centuries. Data from the works of a religious scholar are given, unpublished materials identified by the author in the Russian State Archive of Literature and Arts (RSALA) in Prugavin's personal fund are analyzed. A comprehensive analysis of the researcher's materials allows us to note that Prugavin set himself broad tasks and used an integrated approach for research. He sought not only to understand the religious life of the Old Believers from within, but also to systematize the ways of studying this phenomenon in Russian society, classify the rumors in this social group, and determine the significance of the Old Believers for the country. Prugavin polemicized both with representatives of the Russian Orthodox Church (ROC), whose view of the Old Believers remained sharply negative, and with representatives of the authorities who perceived the Old Believers as an element heterogeneous and dangerous to society. The author concludes that, as a researcher of the religious issue in Russia, Prugavin, thanks to the global approach to work, was able to make as deep as possible an analysis of the Old Believer issue of interest to him. The religious scholar came to the conclusion that, despite the propaganda of the Russian Orthodox Church and the official authorities, the Old Believers should not be included in the category of ―dangerous, alien element‖ for Russian society. Despite all the dissimilarity of the Old Believers to the traditional Orthodox population of Russia and the difficulty in their relations with the state, the Old Believers were one of the most educated and thinking sections of the country's population.

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Jones, Shannon, Austin Prusak, Rennae Wigton, and Andrew Futterman. "Characteristics of the True Believer in Later Life." Innovation in Aging 4, Supplement_1 (December 1, 2020): 654. http://dx.doi.org/10.1093/geroni/igaa057.2256.

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Abstract This study describes the nature, causes, and outcomes of steadfast, unquestioned “true” belief in later life (Hoffer, 1950). According to some theorists, such “true” belief develops from more childish, extrinsically-motivated, compartmentalized beliefs and behaviors to become more mature, intrinsically-motivated, comprehensive and integrated beliefs and behaviors (e.g., Allport, 1950). Research, however, is equivocal regarding the validity of this position. From “grounded-theory” analysis of a sample of 278 semi-structured interviews of older adults from six New England states and New York (aged 55-101 years-old.), we demonstrate the need for a more nuanced definition of a “true” belief as a form of religiousness without commitment to rigid orthodoxy. For example, a sizable segment of this sample changed religious denominations over the course of their lives without ever doubting the presence of a diety (i.e., a God, a Higher Power, etc.), but who dramatically changed the way they expressed this belief. This prompts a reconceptualization of “true” belief by Hoffer and a more nuanced understanding of religious development than implied by Allport, one that more adequately accounts for individual differences in life experiences, personality, religious upbringing, and religious cultural expectations. We discuss these findings in light of recent research by Wink and Dillon (2002, 2008).

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Volkova, T. F. "Understanding the biblical scenes of the 19th century Old Believer scribe I. S. Myandin." Человек. Культура. Образование, no. 2 (2019): 35–50. http://dx.doi.org/10.34130/2223-1277-2019-2-35-50.

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Jeong-Hi Lee. "The Spiritual World of the Old Believer Merchants of Russia and Its Cultural Implication." Korean Journal of Slavic Studies 33, no. 2 (June 2017): 25–64. http://dx.doi.org/10.17840/irsprs.2017.33.2.002.

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Potekhina, E. A. "EVERYDAY LIFE OF A PEASANT OLD-BELIEVER (BASED ON THE MANUSCRIPT “RITE OF CONFESSION”)." Russian Peasant Studies 2, no. 2 (2017): 77–89. http://dx.doi.org/10.22394/2500-1809-2017-2-2-77-89.

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Titova, E. "Economic Business Ideas of Old Believer Enterprise in the XVIII - beginning of XX century." Journal of economic studies 1, no. 5 (January 25, 2016): 1. http://dx.doi.org/10.12737/18607.

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Miroshnychenko, Oksana. "THE MARITAL RELATIONSHIPS OF OLD BELIEVERS IN UKRAINE AND THE POLITICAL REGIME MARRIAGE RELATIONS IN THE RUSSIAN EMPIRE IN THE 19 THE – EARLY 20TH CENTURIES." Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, no. 32 (April 28, 2021): 6–10. http://dx.doi.org/10.25264/2409-6806-2021-32-6-10.

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The article discusses the features of the policy of the Russian Empire on the marital relationships of the Old Belivers in the 19th- the early 20th centuries. The issues of liberalisation, abandon oppression and harassment by government agencies. Attempts of improper activity of the government and the church to destroy the values of the Old Believers are considered. These are, in particular, family and marital values. These values are indispensable elements of the social structure of a community. Marital relations were considered the main social institution that preserved the tolerance of society. Particular attention was focused on the equalization of rights between the Old Believers and the Orthodox Christians on the part of the government and the church. The analysis highlights that apartness and matrimony were the main elements of the faith tradition of the Old Believers. The article shows that the laws of the Russian Empire influenced the mating and sexual behaviour of Old Believers. The gender perspective met the requirements of the agrarian aristocracy and this aspect was considered in action. Historically, the role of women in different spheres of society has gradually changed. Women could take on male work responsibilities, for example, as a business environment or judicial functions. On the topic of family education of Old Believers, this issue is subordinated to religious beliefs. Education children was a top priority for men. There were erudition, a high knowledge of religious literature, quotation, the lives of foremost saints and other important knowledge of the Old Believers and their children. This article analyzes cross-marriages between Old Believers and Orthodox Christians, but this was an exception. Endogamy was a major component of wed. People got married with the consent of their parents, while a significant other had to be an Old Believer and live in your or a neighboring village.

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Weickhardt, George G. "Rogozhin in Dostoevsky's The Idiot: Enigma, Allegory and Visual Imagery." Canadian-American Slavic Studies 44, no. 4 (2010): 387–405. http://dx.doi.org/10.1163/221023910x535601.

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AbstractRogozhin, one of the main characters of Dostoevsky's The Idiot, appears infrequently in the novel, and the author does not give him the philosophical depth of his other great criminal characters. His relationships with Prince Myshkin and Nastasia are nonetheless among the main themes and driving forces of the plot. Driven by jealousy, he eventually murders Nastasia and drives the Prince back to insanity. Rogozhin is presented and given depth by visual imagery, including his gloomy house, the Holbein painting in it, and the knife with which he eventually kills Nastasia. His Old Believer family is also important in defi ning him. The article addresses this visual imagery and Rogozhin's Old Believer roots.

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Grishin, Evgeny. "The Origins of the Old Belief in Viatka." Canadian-American Slavic Studies 51, no. 1 (2017): 105–21. http://dx.doi.org/10.1163/22102396-05101004.

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This article examines three different narratives about the origins of the Old Belief in Viatka that represent parallel, rather than mutually exclusive, viewpoints. It scrutinizes the historical accounts of a local Old Believer community, the official documents originating from the Viatka civil and ecclesiastical authorities, and, finally, contemporary scholarly works. Without privileging any of the three views, the article demonstrates crucial disparities in their understanding of what the Old Belief/“Schism” was. It becomes evident that the categories of “Schism” and Old Belief employed in scholarly studies should be reassessed in the light of the historical contexts they emerged and evolved in.

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Journal articles on the topic 'Old believer'

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