Russia's Lost Reformation: Peasants, Millennialism, and Radical Sects in Southern Russia and Ukraine, 1830-1917
Russia's Lost Reformation: Peasants, Millennialism, and Radical Sects in Southern Russia and Ukraine, 1830-1917
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俄罗斯迷失的改革：俄罗斯南部和乌克兰的农民、千禧年主义和激进教派，1830-1917 年
DOI：
10.1086/ahr.110.3.903
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发表时间：
2005
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影响因子：
--
通讯作者：
Cathy A. Frierson
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作者：
Cathy A. Frierson
美国历史评论2005年6月宗派主义人士与民粹主义革命者联合起来反对压迫和剥削。朱克解释说，教派主义者通过提供识字和圣经学习的阅读实践，以及他们的农业、市场和贸易，成为现代化的代理人。因此，朱克将其与西欧宗教改革的作用直接相提并论，从扩大识字率到“资本主义精神”和平民主义的农民战争。朱克对丹尼尔·菲尔德（Daniel Field）的经典著作《以沙皇之名的叛乱者》（1976）进行了令人信服的修订，该书研究了1861年解放后齐吉林的农民骚乱。朱克解释说，齐吉林农民中的表演主义信仰创造了一种千禧年主义、激进主义和表达不同意见的文化，这对他们有组织的抗议至关重要。他通过强调女性在沙拉普特运动和特技运动中所扮演的角色，为女性历史做出了贡献，这些运动将一些女性视为先知、神圣真理的化身和上帝之母。他们是在经历了几次宗教狂热之后才获得这种地位的。朱克没有把克里斯汀·沃罗贝克（Christine Worobec）对同一时期欧洲俄罗斯女性类似精神附身的研究包括在内；这是他参考书目中一个明显的遗漏。当朱克描述教派中的教派的性行为时，他朴实的风格呈现出一种冷漠的语气。朱克解释说，一些宗派主义的男人让信徒相信，他们的阴茎是神圣之爱的渠道，女性可以在向他们忏悔后通过性交获得神圣之爱，朱克美化了他的写作，以避免将这个主题耸人听闻；它就像喜剧表演中一个直男角色一样有效。特技演员、沙拉普特人和浸信会教徒并没有随着布尔什维克革命而消失。他们是古拉格集中营的囚犯，狱友们注意到他们安静的生活方式。朱克的童年是在乌克兰度过的，他和他的朋友们参加了他们的服务，看看高中音乐家朋友们是如何将摇滚与福音派教会音乐结合起来的。他们在苏联解体后在俄罗斯的复兴继续引起俄罗斯东正教官员和俄罗斯政府官员的焦虑。帝国的遗产仍然困扰着克里姆林宫。
AMERICAN HISTORICAL REVIEW JUNE 2005 sectarians joined forces with populist revolutionaries against oppression and exploitation. Sectarians became agents of modernization, Zhuk explains, through their provision of literacy and the reading practice of Bible study, as well as their farming, markets, and trades. Zhuk thus draws direct parallels with the role of the Reformation in Western Europe, from expanding literacy to the “spirit of capitalism” and populist equivalents of the Peasant Wars. Zhuk presents a convincing revision of Daniel Field’s classic study of peasant disturbances in Chigirin after the emancipation of 1861, Rebels in the Name of the Tsar (1976), explaining that Stundist beliefs among the peasants of Chigirin had created a culture of millennialism, activism, and articulation of dissident views that was essential to their organized protest. He contributes to women’s history by highlighting the roles women assumed in the Shalaput and Stundist movements, which recognized some women as prophets, divine truth incarnate, and Mothers of God. They achieved this status after episodes of religious ecstasy. Zhuk fails to include Christine Worobec’s study of similar spirit possession among women at the same time in European Russia; this is a glaring omission from his bibliography.Zhuk’s unadorned style assumes a deadpan tone when he describes the sexual practices of sects within sects. Explaining that some sectarian men convinced believers that their penises were channels for Divine Love, which women could receive through copulation after confession to them, Zhuk ffattens his writing to avoid sensationalizing this theme; it becomes as effective as a straight man’s role in a comic act. Stundists, Shalaputs, and Baptists did not disappear with the Bolshevik Revolution. They appeared as inmates in the gulag, where fellow prisoners noted their quiet ways. They populated Zhuk’s childhood in Ukraine, where he and his buddies attended their services to see how high school musician friends combined rock with evangelical church music. Their post-Soviet revival in Russia continues to generate anxiety among Russian Orthodox officials and figures in the Russian government. The legacies of empire haunt the Kremlin still.