Suchergebnisse

The article examines the legal status and social position of the Pomorian Old Believers in the Lithuanian Republic in 1918–1940 as well as their emigration abroad. In 1922, the Constitution of Lithuania set forth the principles of the relations between the State and the Church, which, in fact, were preserved throughout the period of the country's independence. Оn Мау 20, 1923, the government issued the "Provisional Regulations concerning the Relationship between the Organization of the Old Believers of Lithuania and the Lithuanian Government", whereby the autonomy of the Old Believers' Church was recognized.In 1923, there were 32,149 Old Believers in Lithuania, which amounts 1,59% of the population. There were 53 active parishes with 51 spiritual fathers. The Old Believers of Lithuania constituted аn insignificant and relatively dispersed religious minority. In 1923, most Old Believers lived in villages (29,3–29,7 thousand people, or 91,1–92,4%), mainly in the north-eastern and central part of Lithuania. 2,4–2,8 thousand of Old Believers (7,6–8,9%) lived in cities and townships. In 1923–1924, an overwhelming majority of the Old Believers consisted of small farmers, а narrow layer of agricultural workers and tradesmen, as well as bу а relatively new, and small layer of middle-sized and large rural owners who were oriented toward market production.In 1923–1939, the total number of Russian emigrants from Lithuania amounted to 3-3,5 thousand people, which constituted 4–6% of the Russian population in Lithuania in 1930. The number of Old Believers among Russian emigrants amounts to no less than half of those leaving, i.e. 1,5–2,0 thousand people.

Stefan Wiederkehr: Die eurasische Bewegung. Wissenschaft und Politik in der russischen Emigration der Zwischenkriegszeit und im postsowjetischen Russland, Köln/ Weimar/ Wien: Böhlau, 2007, 389 S. ISBN: 978-3-412-33905-0.

The subject-matter of this article is migration from Russia. The study deals with current aspects and new forms of emigration. The goal of this paper is to identify new patterns determining the emigration from Russia. The article views the emigration in a broad sense, including, in addition to classic emigration (i.e. leaving the home country for permanent residence in another country), various categories of return migration (labor migration, shuttle traders, seasonal migration, episodic migration, economic tourism, business migration, education abroad, etc.). With the emergence of these new forms and categories, there is a need to clarify the migration concepts. This analysis is built on a broad historical perspective on emigration, which has been a typical phenomenon for Russia over the last three centuries. The article is based on such economic theories, as the human capital theory, new economic theory of migration, Todaro's economic theory of migration and other. In this article, a variety of methods are used, including historical analogy, statistical and mathematical approaches, sociological and econometric models. The article analyzes the patterns of modern emigration from Russia. It also considers certain aspects in the legal regulation of migration processes, with a focus on emigrants, including potential emigrants. In conclusion, the article notes the need for the state control of emigration processes. This means not so much the improvement of statistical records for this group of migrants, but rather specific government measures aimed at providing the state support to these categories of migrants in order to prevent the nonreturn migration. In other words, it is not aimed at banning the emigration (a measure, the adverse effects of which were noted as long ago as by Mikhail Lomonosov), but at providing the state support to these categories of migrants in order to prevent the non-return migration. The findings of this research can be used in improving the migration policy implemented, in particular, by the Federal Migration Service of Russia. ; Представлен краткий экскурс в истории миграционных потоков из России. Рассмотрены новые формы, категории и правовые вопросы эмиграции. ; This study has been supported by the Russian Foundation for Basic Research as part of research project No. RFFI 16-0600048. "Social paradigm of regional development: selection of priorities and economic transformation".

Секция 2. Методологический потенциал современной философии ; Рассматривается взаимосвязь философии и социально-гуманитарных наук в двух основных аспектах. Диахронических аспект характеризует особенности становления и развития наук об обществе и статусе человека в нем, начиная с XVII века. Характеризуется специфика и проблемное поле четырех основных этапов в развитии обществознания – классический этап, этап институционализации социально-гуманитарных наук, этапы неклассического и современного постнеклассического обществознания. Синхронический (функциональный) аспект анализа темы предполагает экспликацию взаимодействия философии и социальных наук на основе существования у них взаимного прагматического интереса. Он осуществляется в трех ракурсах, Во-первых, существования исследовательских программ в обществознании, во-вторых, существования междисциплинарных систем знания об обществе – политической, экономической и др. философии, в-третьих, координации тематических разделов в программах и практике преподавания этих дисциплин. ; The article discusses correlation between philosophy and social science in two principal aspects. Diachronic aspect characterizes the special features in evolution of the branch of sciences studying society and human from XVII century. The specificity and problematic area of four main stages in history of social science is characterized (including classic stage, stage of social science institutionalization, stages of non-classic and post-non-classic social science). Synchronic (functional) aspect explicates the cooperation between philosophy and social science because of mutual pragmatic interest. It reveals in three ways: in research programs in social science; in cross-disciplinary systems of social knowledge such as political, economic philosophy, etc.; in coordination of thematic parts in programmes and practice of teaching of these courses.

This article aims at analysing celebrations and commemorative days of Russian post-revolutionary emigration and its descendants with reference to some theoretical approaches of cultural history connected with the phenomenon of collective memory and the process of "the invention of traditions". The author defines the typology of "old" (mostly ecclesiastical) and "new" (cultural, historical, charitable, and political) celebrations and describes the ceremonies of specific commemorative days organised in the migrant communities. The article provides examples of different types of celebrations in the emigrant environment. The author underlines the idea about the revival of monarchical ideology, which found its new breath among Russian emigrants after the Civil War. The aspect of the cultural space and ceremonies of similar commemorative dates is also touched upon by the author. The author pays much attention to the new celebrations, which became the result of the invention of new traditions, such as the Day of Russian Culture, Day of the Russian Child, Day of Intolerance, Day of the Royal Family's Death. Such commemorations are considered from the point of view of the memory policy, which fulfilled the functions of forming a collective identity, establishing certain values and preserving traditions, developing participative culture, and the socialisation of emigrants in other countries. Another function of such celebrations was the designation of "us", participants of the celebration, and "them", i.e. friends and foes. Such celebrations, of course, helped emigrants in the process of their self-identification and approval in a different cultural environment. In addition, the article raises issues of further study of such emigrant commemorative practices. ; В статье на основе теоретических подходов культурной истории, связанных с феноменом коллективной памяти и процессом «изобретения традиций», анализируются праздники и памятные дни, отмечавшиеся в среде российской послереволюционной эмиграции и их потомков. Автор определяет типологию «старых» (в основном церковных) и «новых» (культурных, исторических, благотворительных и политических) праздников, описывая церемонии проведения конкретных памятных дней в тех или иных эмигрантских сообществах. В работе приводятся конкретные примеры организации и проведения отдельных праздников в эмигрантской среде. Подчеркивается тезис о возрождении монархической идеологии, которая обрела новое дыхание среди российских эмигрантов после Гражданской войны. Затронут аспект о культурном пространстве и церемониях подобных праздников или памятных дат. Автор уделяет значительное внимание новым праздникам как изобретенным традициям, к которым относились День русской культуры, День русского ребенка, День непримиримости, День гибели царской семьи. Подобные коммеморации рассматриваются с точки зрения политики памяти, выполнявшей функции формирования коллективной идентичности, утверждения определенных ценностей и сохранения традиций, развития партисипативной культуры, социализации эмигрантов в других странах. Еще одной функцией торжественных мероприятий являлось обозначение «своих», участников торжества, на фоне конструирования образов «чужих» и, конечно, образа врага. Проведение таких праздников, безусловно, помогало эмигрантам в процессе самоидентификации и утверждения в иной культурной среде. В заключении определяются перспективы дальнейшего исследования подобных эмигрантских коммеморативных практик.