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Stone, Cross and Mask: Searching for Language of Commemoration of the Gulag in the Russian Federation

100%

Bogumił Z.

Polish Sociological Review

2012

vol. 177

issue 1

71-90

This article examines the commemoration practices of the Gulag in the Russian Federation. On the basis of qualitative data collected during a field research carried out in a few former lager districts (the Solovetsky Islands, Komi Republic, Perm region and Kolyma), I reconstruct a way the history of Soviet repressions was uncovered from oblivion and the process of Gulag commemoration began. Starting from the assumption that the Gulag memory was not started to working through in Russia till the end of 1980s, and that the last stage of Perestroika had a crucial influence on a way the repression past is nowadays commemorated in the country, I examine several memory projects erected in that time and show how the process of reworking the Gulag experience and presenting it in a narrative form occurred. On a base of the first exhibition dedicated to the Gulag past, SLON-Solovetsky Lager Osobogo Naznachenya, (the Solovetsky Special Purpose Camp) I reconstruct a process of rewriting history and describe how the repressive past was perceived at the end of the 1980s. In turn, analyses of meaning and social function of the monuments commemorating Gulag show that at the beginning there was a diversity of the past interpretations and that the processes of the transformation of the soft into the hard memory proceed quite quickly. However, since the mid-1990 a comeback to the traditional, well recognizable model of culture is visible. Thus, the memory of Gulag supported by the Russian Orthodox Church slowly dominates the social perception of the repressive past.

Misjologia prawosławna w ujęciu historycznym – główne trendy

84%

Dzhala G. M.

Nurt SVD

2020

issue 2

90-107

Działalność misyjna prawosławia – mimo dostępnych źródeł – pozostaje na Zachodzie nieznana. Niektórzy badacze stwierdzają nawet, że Kościół bizantyjski w ogóle nie interesował się misjami. Zdarzają się też opinie, wedle których rozwój prawosławia w Cesarstwie Bizantyjskim, a następnie Moskiewskim spowodował, iż działalnością misyjną nikt nie był zainteresowany. Mimo to osiągnięcia w misyjnej działalności prawosławia są niemałe. Misje prawosławne znacznie wyprzedziły misje katolickie w Azji, wypracowując swe metody i tworząc bogatą historię. Z tych powodów w niniejszym artykule omówiono zagadnienie misjologii prawosławnej w kontekście historycznym. Wskazano, że w przypadku prawosławia zorganizowana działalność misyjna związana była z silnym uzależnieniem Cerkwi od państwa, a regularna misja Rosyjskiej Cerkwi Prawosławnej, podporządkowana polityce państwowej, rozwinęła się od podbicia Kazania przez Iwana IV Groźnego w 1552 roku.

The missionary activity of the Orthodox Church – despite available sources – remains unknown in the West. Some scholars even state that the Byzantine Church was not interested in missions at all. There are also opinions that the growth of Orthodoxy in the Byzantine Empire, and then in the Moscow’s one, resulted in the very low interest in missionary activity. Despite this, the achievements in the missionary activity of Orthodoxy are considerable. The Orthodox missions were far ahead of the Catholic missions in Asia, developing their own methods and making an affluent history. For these reasons, the article discusses the issue of Orthodox missiology in a historical context. It indicates that in the case of Orthodoxy, organized missionary activity was associated with the Church’s strong dependence on the state, and a systematic mission of the Russian Orthodox Church, subordinated to state policy, developed after the conquest of Kazan by Ivan IV the Terrible in 1552.

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1 Bogumił Z.

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Stone, Cross and Mask: Searching for Language of Commemoration of the Gulag in the Russian Federation

Misjologia prawosławna w ujęciu historycznym – główne trendy