New Religious Movements in the Russian North: Competing Uses of Religiosity After Socialism (NEWREL)

这个项目是由来自6个国家的研究人员在欧洲科学基金会的EUROCORES项目的支持下开展的一个更大的国际合作项目的一个组成部分，该项目被称为“来自北方的历史：环境，运动，叙述”。这项合作将来自爱沙尼亚、芬兰、法国、俄罗斯、瑞士和美国的研究人员聚集在一起，研究苏联解体和背离社会主义后俄罗斯北部宗教格局变化的共同问题。nsf资助的部分由两个相互关联的研究项目组成，这两个项目反过来又与更大的NEWREL合作有关。这些项目将在俄罗斯远东地区使用人种学方法进行。这两个项目将有助于理解发生在更容易被认可的有组织和有机构支持的宗教空间之间的宗教现象。其中一个项目将通过关注宗教建筑的当地意义，调查堪察加半岛的新宗教运动、自愿主义和持久性社会机制。宗教经验的持久性将与遗产和传统的概念形成对比，特别是在较小的土著社区。PI将研究记忆、参与和预期作为过去、现在和未来的经验模式。这将阐明与宗教经验和实践有关的特殊的世俗品质。另一个项目将通过探索阿拉斯加传教团体与马加丹目标社区之间的联系，调查传教士、人道主义援助和新自由主义的意识形态。该项目并不关注皈依经历的宗教方面，而是考察传教活动对当地经济意识形态和实践的影响。在俄罗斯政府和俄罗斯东正教会限制外国传教士在俄罗斯传教活动的背景下，了解俄罗斯远东地区传教士遭遇的社会动态尤为重要。

This project is one component of a larger international collaboration of researchers from 6 countries developed under the auspices of the European Science Foundation's EUROCORES program know as "BOREAS-Histories from the North: Environments, Movements, Narratives." The collaboration brings together researchers from Estonia, Finland, France, Russia, Switzerland and the United States on common questions regarding changes in the religious landscape of the Russian North following the dissolution of the Soviet Union and the turn away from socialism. The NSF-funded component consists of two linked research projects, both of which are in turn related to the larger NEWREL collaboration. The projects will be carried out in the Russian Far East using ethnographic methodology. Both projects will contribute to an understanding of religious phenomena occurring in the interstices between more readily recognized spaces of organized and institutionally supported religion. One of these projects will investigate new religious movements, voluntarism and social mechanisms of durability in Kamchatka by focusing on the local meaning of the building of religious structures. The durability of religious experience will be contrasted with notions of heritage and tradition, especially in smaller indigenous communities. The PI will examine memory, participation and anticipation as experiential modes of past, present and future. This will elucidate the particular temporal qualities associated with religious experience and practice. The other project will investigate missionaries, humanitarian aid, and the ideology of neoliberalism by exploring the connections between missionary groups in Alaska and their target communities in Magadan. Rather than focusing on the religious aspects of the conversion experience, the project examines the impact of missionary activity on local economic ideology and practice. Understanding the social dynamics of the missionary encounter in the Russian Far East is particularly important in the context of moves by the Russian government and the Russian Orthodox Church to inhibit foreign missionary activity in Russia.