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Protestants behind the Iron Curtain: Religious Belief, Identity, and Narrative in Russia and Ukraine since 1945

铁幕背后的新教徒：1945 年以来俄罗斯和乌克兰的宗教信仰、身份和叙事

基本信息

批准号：
AH/I025883/1
负责人：
Miriam Dobson
金额：
$ 18.96万
依托单位：
University of Sheffield
依托单位国家：
英国
项目类别：
Research Grant
财政年份：
2012
资助国家：
英国
起止时间：
2012 至无数据
项目状态：
已结题

来源：
https://gtr.ukri.org/projects?ref=AH%2FI025883%2F1
关键词：
Protestants behind Iron Curtain Religious

项目摘要

When Winston Churchill first spoke of the iron curtain in 1946, a quarter of a million Soviet citizens were reigstered as members of the Evangelical Christian-Baptist Union; by the time the curtain was lifted in 1991, that number had jumped to 1.5 million. The religious renaissance of the late and post-Soviet periods took the world largely unawares: How had faith survived the atheist onslaught? Why had people turned in such large numbers to the church? What does this tell us about the process of 'secularization'? During the Cold War, the West saw Christians in the Soviet Union as potential allies against the communist regime, particularly Baptists and Pentecostalists, who had religious roots in Britain, Germany, and the US. The Soviet authorities were, of course, displeased by the overtures of overseas religious groups and targeted Protestants as lackeys of the West. Although under Stalin, the treatment of Protestant groups had not been worse than for any other religious group (bad though this was), by the Khrushchev era 'sectarians', as the state labelled them, were passionately demonized. Despite this persecution, Protestant communities not only survived, but even grew. Writing about the post-Soviet period, Sergei Filatov has argued that the destruction of church traditions under the communist regime led to the disappearance of a coherent religious worldview and that by the beginning of perestroika 'the religious consciousness of Russian citizens was an amorphous, eclectic mixture of different beliefs'. By taking a longer-term perspective, this project explores how a sense of spiritual quest, rather than a fixed religious identity, might have characterized the religious consciousness of many Russian and Ukrainian citizens not just in the twilight years of the communist regime but throughout the Soviet period, and particularly in the wake of the trauma of the Second World War. It asks why Protestantism became the spiritual refuge of choice for growing numbers of Soviet men and women, including many who had not been raised in a religious milieu. This has important implications for the Soviet project as a whole because it explores the limits of the state attempt to shape the 'new Soviet person' and the potential for alternative worldviews and beliefs to exist and even thrive within the USSR.An innovative approach will be taken, combining both archival research and oral history conducted in four specific regions: Moscow; Kiev; Chernovitsi; and Voronezh. In the archives, reports on the religious situation written by local state offiicals, court cases involving Protestants, and sociological questionnaries about religious belief provide a fascinating and almost unused body of material. Oral history provides access to more intimate experiences and well as allowing us to explore how believers, twenty years after the collapse of Soviet power, make sense of their experiences. Studies of 'totalitarian' societies have already used oral history to reflect critically on the relationship between memory and experience, but our attempt to integrate and compare oral and written accounts in order to explore the shifting and fluid nature of life-stories will provide an original methodology as well as rich material about the lives of believers. The project will result in three major outputs: a website in both Russian and English allowing users access to selected archival documents and interview transcripts; a collection of documents relating to the history of Protestantism in the Soviet Union (for a Russian audience); and an academic monograph in English. We will also disseminate our findings to baptistic communities in the UK, Rusisa, and Ukraine.

1946年温斯顿·丘吉尔（Winston Churchill）首次谈到铁幕时，有25万苏联公民登记为福音派基督教浸信会联盟（Evangelical Christian-Baptist Union）的成员；到1991年揭幕时，这一数字已跃升至150万。苏联后期和后苏联时期的宗教复兴使世界在很大程度上措手不及：信仰是如何在无神论者的攻击中幸存下来的？为什么有这么多人投奔教堂？关于“世俗化”的过程，这告诉了我们什么？冷战期间，西方视苏联的基督徒为对抗共产主义政权的潜在盟友，尤其是在英国、德国和美国都有宗教根基的浸信会教徒和五旬节派教徒。当然，苏联当局对海外宗教团体的示好感到不满，并将新教徒视为西方的走狗。尽管在斯大林统治下，新教团体的待遇并不比其他宗教团体差（尽管这很糟糕），但在赫鲁晓夫时代，国家给他们贴上了“教派主义者”的标签，他们被热情地妖魔化了。尽管遭受了这样的迫害，新教社区不仅幸存了下来，而且还发展壮大了。关于后苏联时期，谢尔盖·菲拉托夫（Sergei Filatov）认为，共产主义政权对教会传统的破坏导致了一种连贯的宗教世界观的消失，到改革开始时，“俄罗斯公民的宗教意识是一种无定型的、不同信仰的兼收不收的混合体”。从长远的角度来看，这个项目探讨了精神追求的感觉，而不是固定的宗教身份，如何成为许多俄罗斯和乌克兰公民的宗教意识的特征，不仅在共产主义政权的暮年，而且在整个苏联时期，特别是在第二次世界大战的创伤之后。书中问道，为什么新教成为越来越多的苏联男女的精神避难所，其中包括许多没有在宗教环境中长大的人。这对整个苏联计划有着重要的影响，因为它探索了国家试图塑造“新苏联人”的局限性，以及在苏联内部存在甚至繁荣的另类世界观和信仰的潜力。将采取一种创新的方法，将档案研究和口述历史结合起来，在四个特定地区进行：莫斯科；基辅;Chernovitsi;沃罗涅日。在档案中，由地方政府官员撰写的关于宗教状况的报告，涉及新教徒的法庭案件，以及关于宗教信仰的社会学调查问卷，提供了令人着迷的、几乎未被使用过的材料。口述历史为我们提供了更亲密的经历，也让我们得以探索在苏联政权解体二十年后，信徒们是如何理解他们的经历的。对“极权主义”社会的研究已经使用口述历史来批判性地反映记忆和经验之间的关系，但我们试图整合和比较口述和书面记录，以探索生活故事的变化和流动性，这将提供一种原创的方法，以及关于信徒生活的丰富材料。该项目将产生三项主要产出：一个俄文和英文网站，供用户查阅选定的档案文件和采访笔录；与苏联新教历史有关的文件汇编（面向俄罗斯读者）；以及一本英文学术专著。我们也会将我们的发现传播给英国、俄罗斯和乌克兰的浸信会团体。