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This article contributes to the growing body of research on the increasing role of judicial systems in regulating politics and religion ('judicialization of politics and religion') across the globe. By examining how academic expertise is deployed in anti-extremist litigation involving Russia's minority religions, this article reveals important processes involved in this judicial regulation, in particular when legal and academic institutions lack autonomy and consistency of operation. It focuses on the selection of experts and the validation of their opinion within Russia's academia and the judiciary, and identifies patterns in the experts' approach to evidence and how they validate their conclusions in the eyes of the judiciary. Academic expertise provides an aura of legitimacy to judicial decisions in which anti-extremist legislation is used as a means to control unpopular minority religions and to regulate Russia's religious diversity. As one of the few systematic explorations of this subject and the first focused on Russia, this article reveals important processes that produce religious discrimination and the role that anti-extremist legislation plays in these processes.

This article contributes to the growing body of research on the increasing role of judicial systems in regulating politics and religion ('judicialization of politics and religion') across the globe. By examining how academic expertise is deployed in anti-extremist litigation involving Russia's minority religions, this article reveals important processes involved in this judicial regulation, in particular when legal and academic institutions lack autonomy and consistency of operation. It focuses on the selection of experts and the validation of their opinion within Russia's academia and the judiciary, and identifies patterns in the experts' approach to evidence and how they validate their conclusions in the eyes of the judiciary. Academic expertise provides an aura of legitimacy to judicial decisions in which anti-extremist legislation is used as a means to control unpopular minority religions and to regulate Russia's religious diversity. As one of the few systematic explorations of this subject and the first focused on Russia, this article reveals important processes that produce religious discrimination and the role that anti-extremist legislation plays in these processes.

Discusses the Russian Federation Law on Freedom of Conscience and Religious Associations (1997), which distinguishes between "traditional to Russia" and "foreign religions" as well as between newer and older religions (religious groups and religious organizations). Attitudes towards new religious movements (NRMs) by the anti-cult movement (ACM), more traditional churches, the media, politicians, and medical professions, especially psychiatrists.

Argues that the liberal 1990 Law on Freedom of Religions permitted minority church expansion at the expense of the Russian Orthodox Church, leading to local laws limiting religious freedom which became precedents for the 1997 amendments to national law.

Part I: Defining the Motive, Methods, and Material. Chapter 1. Introduction -- Chapter 2. Moving Beyond Dysfunctional Categories and Quasi-Objects. Towards a New Methodology -- Chapter 3. Young Adults as a Social Category. A Critical Assessment -- Part II: The Universals and Variance in Subjective Worldviews – Developing a Ground-Up Model. Chapter 4. A Relational Analysis of Subjective Worldviews – Different Ways of Looking at The Data -- Chapter 5. Religious Outliers and Ultra-Subjective Outlooks. The Case of 'Idiosyncratic' and 'Divided' Worldviews -- Chapter 6. "Who Relates to The Divine as Feminine?" – The Global Consensus of the Y-Generation -- Chapter 7. The Global Variation of Non-Religious Worldviews -- Chapter 8. Gendered Views – Male and Female Worldview Prototypes in the YARG Data -- Chapter 9. "Who Is Looking for The True Doctrine?" – Certainty Versus Uncertainty and the Fundamentalist and the Liquid Worldviews -- Part III: Thematic Chapters. Chapter 10. The Self-Transcendence vs. Self-Enhancement Dimension of Human Values. Religiosity and Volunteering in YARG Case Studies -- Chapter 11. The Open and the Closed Mind, or, the Rhetoric of Choice and Equality vs. Conservation and Religious Tradition -- Chapter 12. Contexts of Plurality and Uniformity – A Comparative Study of Subjective Life-World Orientations in India, China, Finland, and the USA -- Chapter 13. Social Capital and Lack Thereof – Discrimination and Subjective Wellbeing Among University Students -- Chapter 14. The Reflections and Effects of Discrimination in The Religious Subjectivities and Value Profiles Among Muslim Students in Israel and Turkey – A Comparative Analysis -- Chapter 15. The God and Gods of the 'Post-Socialist' Generation. 'Religious Resurgence' vs. Personal Life Worlds in Russia and Poland -- Part IV: Conclusions. Chapter 16. A Transnational View of the Life-Worlds of Young Adults -- Chapter 17. On Method, Concepts, and Results in Reference to Broader Academic Perspectives.