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The era of the Crusades was an era of pilgrims and pilgrimages to Jerusalem. The Russian Orthodox world did not accept the idea of the Crusades and did not consider the Western European crusaders to be pilgrims. However, Russian people also sought to make pilgrimages, whose purpose for them was personal repentance and worship of the Lord. Visiting the Christian relics of Cyprus was desirable for pilgrims on their way to Jerusalem. Based on the method of content analysis of the whole complex of works of Russian pilgrims, as well as the works of Cypriot, Byzantine, Arab, and Russian chroniclers, the author explores the history of travels and pilgrimages of Russian people to Cyprus between the 12th and 18th centuries, the origins of the Russian-Cypriot religious, intercultural, and political relations, as well as the dynamics of their development from the first contacts in the Middle Ages to the establishment of permanent diplomatic and political relations between the two countries in the Early Modern Age. Starting with the 17th century, the history of the Russian-Cypriot relations was developing in three fields: 1) Russians in Cyprus; 2) Cypriots in Russia; 3) knowledge of Cyprus and interest in Cyprus in Russia. The Cypriots appeared in Russia (at the court of the Russian tsars) in the early 17th century. It is known that there was constant correspondence and exchange of embassies between the Russian tsars and the hierarchs of the Orthodox Church of Cyprus that took place between the 17th and 18th centuries. The appearance of the Cypriots in Russia, the acquisition of information, the study of Cypriot literature, as well as translations of some Cypriot stories into Russian all promoted interaction on both political and cultural levels. This article emphasises the great historical, cultural, diplomatic, and political functions of the pilgrimages of the era of the Middle Ages and Modern History. ; Эпоха крестовых походов была эпохой паломников и паломничеств в Иерусалим. Русский православный мир не принял идею крестовых походов и не считал западноевропейских крестоносцев паломниками. Однако русские люди также стремились совершить паломничества, цель которых они видели в личном покаянии и поклонении Господу. Посещение христианских святынь острова Кипр было желательным для паломников на пути к Иерусалиму. Опираясь на методику контент-анализа всего комплекса сочинений русских паломников XII–XVIII вв., а также сочинения кипрских, византийских, арабских и русских хронистов, автор работы исследует историю путешествий и паломничеств русских людей на Кипр с XII по XVIII вв., зарождение русско-кипрских церковных, культурных и политических связей, динамику их развития от первых контактов до установления постоянных отношений между двумя странами. Начиная с XVII в. история русско-кипрских отношений развивалась в трех областях: 1) русские на Кипре; 2) киприоты в России; 3) знание Кипра и интерес к Кипру в России. Киприоты появились в России (при дворе русских царей) в начале XVII в. Мы знаем о постоянной переписке и обмене посольствами между русскими царями и иерархами кипрской православной церкви, которые происходили в XVII–XVIII вв. Появление киприотов в России, получение информации, изучение кипрской литературы, а также перевод некоторых кипрских историй на русский язык способствовали взаимодействию на политическом и культурном уровнях. В работе подчеркивается большая культурно-историческая, социальная и политическая функции паломничеств эпохи Средневековья и раннего Нового времени.

Submitted: 30.10.2019. Accepted: 26.12.2019. ; Поступила в редакцию 30.10.2019. Принята к печати 26.12.2019. ; Эпоха крестовых походов была эпохой паломников и паломничеств в Иерусалим. Русский православный мир не принял идею крестовых походов и не считал западноевропейских крестоносцев паломниками. Однако русские люди также стремились совершить паломничества, цель которых они видели в личном покаянии и поклонении Господу. Посещение христианских святынь острова Кипр было желательным для паломников на пути к Иерусалиму. Опираясь на методику контент-анализа всего комплекса сочинений русских паломников XII–XVIII вв., а также сочинения кипрских, византийских, арабских и русских хронистов, автор работы исследует историю путешествий и паломничеств русских людей на Кипр с XII по XVIII вв., зарождение русско-кипрских церковных, культурных и политических связей, динамику их развития от первых контактов до установления постоянных отношений между двумя странами. Начиная с XVII в. история русско-кипрских отношений развивалась в трех областях: 1) русские на Кипре; 2) киприоты в России; 3) знание Кипра и интерес к Кипру в России. Киприоты появились в России (при дворе русских царей) в начале XVII в. Мы знаем о постоянной переписке и обмене посольствами между русскими царями и иерархами кипрской православной церкви, которые происходили в XVII–XVIII вв. Появление киприотов в России, получение информации, изучение кипрской литературы, а также перевод некоторых кипрских историй на русский язык способствовали взаимодействию на политическом и культурном уровнях. В работе подчеркивается большая культурно-историческая, социальная и политическая функции паломничеств эпохи Средневековья и раннего Нового времени. ; The era of the Crusades was an era of pilgrims and pilgrimages to Jerusalem. The Russian Orthodox world did not accept the idea of the Crusades and did not consider the Western European crusaders to be pilgrims. However, Russian people also sought to make pilgrimages, whose purpose for them was personal repentance and worship of the Lord. Visiting the Christian relics of Cyprus was desirable for pilgrims on their way to Jerusalem. Based on the method of content analysis of the whole complex of works of Russian pilgrims, as well as the works of Cypriot, Byzantine, Arab, and Russian chroniclers, the author explores the history of travels and pilgrimages of Russian people to Cyprus between the 12th and 18th centuries, the origins of the Russian-Cypriot religious, intercultural, and political relations, as well as the dynamics of their development from the first contacts in the Middle Ages to the establishment of permanent diplomatic and political relations between the two countries in the Early Modern Age. Starting with the 17th century, the history of the Russian-Cypriot relations was developing in three fields: 1) Russians in Cyprus; 2) Cypriots in Russia; 3) knowledge of Cyprus and interest in Cyprus in Russia. The Cypriots appeared in Russia (at the court of the Russian tsars) in the early 17th century. It is known that there was constant correspondence and exchange of embassies between the Russian tsars and the hierarchs of the Orthodox Church of Cyprus that took place between the 17th and 18th centuries. The appearance of the Cypriots in Russia, the acquisition of information, the study of Cypriot literature, as well as translations of some Cypriot stories into Russian all promoted interaction on both political and cultural levels. This article emphasises the great historical, cultural, diplomatic, and political functions of the pilgrimages of the era of the Middle Ages and Modern History.

The purpose of the work is to analyze the pilgrimage as a tourist and religious phenomenon from the point of view of historical, cultural and social development of society. It is noted that religious tourism is becoming increasingly important and popular in Russia. The issues related to the provision of relevant needs of the population are discussed. The paper discusses the development of religious tourism in modern society by the example of Novosibirsk pilgrimage center, the problem of information, social and psychological nature, facing the center staff is identified. Recommendations for the organization, optimization and improvement the performance of the pilgrimage center in Novosibirsk within the integration of religious and tourist are purposed. It established the necessity of consolidating the efforts of all stakeholders: government, public and social institutions, representatives of religious confessions, which is the area of application of research results. ; Цель работы заключается в анализе паломничества как туристского и религиозного феномена с точки зрения исторического, культурного и социального развития общества. Отмечается, что религиозный туризм становится все более значимым и востребованным в России, обсуждаются проблемы, связанные с обеспечением соответствующих потребностей населения. В работе рассматриваются вопросы развития религиозного туризма в современном обществе на примере Новосибирского паломнического центра, выявляются проблемы информационного, социального и психологического порядка, с которыми сталкиваются сотрудники центра. Предложены рекомендации для организации, оптимизации и улучшения деятельности Новосибирского паломнического центра в рамках интеграции религиозных и туристических целей. Устанавливается необходимость консолидации усилий со стороны всех заинтересованных лиц: государства, общественных и социальных институтов, представителей религиозных конфессий, что является областью применения результатов исследования.

Recent years have seen the possibility of introducing into scientific circulation declassified documents of the highest state and political bodies, public organizations, and the spiritual directorates of Muslims, which until now were unknown in wide circles. They allow us to examine the forms and methods of activity of the Soviet state in building relationships with Muslims and to identify the directions, principles, and features of the work of state and public organizations in this sphere. A characteristic feature of religious policy in the late 1960s, one of the main conductors of which was the Council for Religious Affairs under the USSR Council of Ministers, established in December 1965, was the creation of a picture of the harmony of religious life and prosperity of religious organizations in the country. The Soviet Union demonstrated to the world that Soviet Muslims, like their coreligionists from other states, could go on Hajj to Saudi Arabia. The quantity of Hajj travelers from the USSR was extremely small and there was a huge disproportion not only between them and the number of Muslims who wanted to perform Hajj but also between the number of applications received by the organizers of the Hajj and the authorities, including the Council for Religious Affairs. At the same time, the heads of Muslim spiritual administrations could travel to Hajj several times. Analysis of archival documents discovered in 2022 showed the attitude to Muslims who made the Hajj from several angles: from the Soviet state, ordinary Muslims of the USSR, the authorities and Muslims of the countries visited by Soviet pilgrims during their journey, such as Sudan and Egypt. Very revealing is the attitude towards the Soviet pilgrims from the inhabitants of the Kingdom of Saudi Arabia, ranging from ordinary people to the authorities, including the king.

On December 8, 2020, the Department of Modern and Contemporary History of the Faculty of History of Moscow State University held a round table "1620: at the origins of the" Puritan experiment "in New England." 400 years ago, in 1620, Separatist Puritans (Pilgrims) founded New Plymouth, the first Puritan colony in New England. Ideas about the heroic pioneers-pilgrims, the Mayflower Agreement, the first Thanksgiving have firmly entered American culture and have become a key element in the mythologizing of the country's history. However, an analysis of the sources shows quite clearly that this popular image has little in common with reality. During the round table, experts on American and British history of the XVII-XVIII centuries. discussed the specifics of the development of the New England colonies in North America, the history of New England Puritanism, missionary work among the Indians, the main features of the political and socio-economic development of the region in the 17th-18th centuries. The organizer and moderator of the round table was Associate Professor of the Department of Modern and Contemporary History, Ph.D. Irina Yurievna Khruleva. She also opened the roundtable by presenting her views on New England's regional identity in a report entitled New England 1620: History and Memory. ; 8 декабря 2020 года кафедра новой и новейшей истории Исторического факультета МГУ провела круглый стол «1620: у истоков «пуританского эксперимента» в Новой Англии». 400 лет назад – в 1620 году – пуритане-сепаратисты (пилигримы) основали Новый Плимут, первую пуританскую колонию в Новой Англии. Представления о героических первопроходцах-пилигримах, Мэйфлауэрское соглашение, первый День Благодарения прочно вошли в американскую культуру и стали ключевым элементом мифологизации истории страны. Однако анализ источников достаточно ясно показывает, что с реальностью этот популярный образ имеет мало общего. В ходе круглого стола специалисты по американской и британской истории XVII-XVIII вв. обсудили специфику развития колоний ...

The article considers Odessa's role as a key transport hub in the pilgrimage route of Russian Muslims. The author demonstrates how the Hajj industry infrastructure developed in Odessa throughout the 19 — early 20 centuries and how it affected the formation of the local Muslim community. The pilgrimage infrastructure of Odessa formed in the pre-revolutionary period was used in the Soviet era to carry out the Hajj of 1927, which overall had a positive effect on the policy of the Soviet government towards pilgrims. ; В статье рассматривается роль Одессы как ключевого транспортного узла в паломническом маршруте российских мусульман. Автор показывает, как на протяжении XIX – начала XX вв. формировалась инфраструктура хадж-индустрии в Одессе, и какое влияние она оказывала на формирование одесской мусульманской общины. Особо отмечается, как сложившаяся в дореволюционный период паломническая инфраструктура Одессы использовалась в советское время для проведения хаджа 1927 г., оказав в целом благоприятное влияние на политику советской власти по отношению к советским паломникам.

Early conceptualization of ation and nationalism across Central Asia in the late 19th – early 20th century was a reaction to the conquest of the region by tsarist Russia. For the development of contemporary society projects Bukhara merchants and pilgrims on the famous Tatar educator I. Gasprinskiy's advice puts forward a new elite – they were Jadids. Most of Jadids demonstrate less politicized nationalism of non-Western orientation, as basic value for them was multiethnic nation (millet). In this context Jadids insisted on the primacy of education and culture in the development of the nation. Today's interest in the ideas of Bukhara Jadids, in their interpretation of development issues can help to preserve and develop the sociocultural multipolarity and shape the phenomenon of citizenship desired for the countries of the region. ; Ранняя концептуализация нации и национализма по всей Центральной Азии в конце XIX – начале XX в. была реакцией на завоевание региона царской Россией. Для освоения модернистских проектов бухарское общество купцов и пилигримов с подачи известного татарского просветителя И. Гаспринского, выдвигает новую элиту: джадидов. Большинство джадидов представляли национализм в менее политизированных, незападных красках, т.к. базовой ценностью для них был полиэтничный народ (миллет). В таком контексте джадиды настаивали на первенстве образования и культуры в вопросах развития нации. Сегодняшний интерес к идеям бухарских джадидов, к их интерпретации вопросов развития может помочь сохранить и развить социокультурную многополярность и сформировать нужный для государств региона феномен гражданства.

The article examines a unique case in the history of the Catholic Church: the execution of Archbishop of York Richard Scrope for his participation in a rebellion against the king in 1405. Conflicts between monarchs and prelates were common in medieval Europe. Occasionally, sovereigns imprisoned recalcitrant hierarchs and might even have physically eliminated them, but never by public execution. The author discusses the possible reasons that led Richard Scrope, who supported Henry Bolingbroke's ascent to the English throne in 1399, to raise an army against his king. Should the Archbishop's rebellion be seen in the context of the July 1403 mutiny of Henry and Thomas Percy with whom Scrope was related or should we look for an imitation of Thomas Becket, who openly opposed Henry II to protect the liberties of the English Church? In addition to attempting to find answers to these questions, the article examines the public outcry caused by the execution of the archbishop. First, it deals with the reaction of the papacy and the measures taken by the Archbishop of Canterbury Thomas Arundel to conceal from the people information about the excommunication of those involved in the execution, including the king himself. Second, it deals with the rumors that circulated in English society about the nature of the illness that afflicted Henry immediately after Scrope's execution. The rumor referred to the king's illness as leprosy, believing it to be a punishment for shedding the blood of a servant of God. Finally, special attention is given to the cult of the executed Scrope, who was revered as saint and martyr in York. Despite royal prohibitions and even attempts to block access to Scrope's tomb in York Cathedral, the flow of pilgrims to his burial site continued unabated. The veneration of Richard Scrope was unexpectedly supported by the crown during the reign of the York kings, who saw the executed archbishop as an opponent of the House of Lancaster.

International audience ; The paper analyses some Christian devotional objects from the excavations of 1973–1977 in the aristocratic residence of the 9th–11th centuries at the place of the medieval castle of counts of Anjou in Tours, France. Their dating has been recently revised according to the stratigraphic and chronological observations made by the research team from the French National Center of Urban Archaeology headed by Henry Galinié. The new chronology, as well as the morphology of cult objects, which is sometimes unusual for Latin Europe, suggest that the analogies to them should be searched for in the Byzantine cultural area. In general, personal devotional objects (especially cross-pendants) were uncommon in France, and the veneration of cross was under strict control by the clergy. Before 1400, all cross-pendants had been either brought to France from abroad or made at place after foreign examples. One of the crosses-pendants from Tours has a close analogy in the Middle Dnieper region of Ukraine. Probably, both objects were produced locally, being modeled after one of thecross types of the Post-Iconoclastic period, the form of which goes back to an earlier prototype from the 6th–7th century. Other Christian objects from Tours aristocraticresidence either were brought by pilgrims from Rome, represented a continuation of the local tradition going back to the Merovingian period. The author stresses that Francia of the 9th–11th centuries was not a culturally closed area. It developed its own Christian heritage using new impulses from Italy and the East. The presence of devotional objects in an aristocratic residence with clearly expressed defensive functions is characteristic of the medieval Christian communities. Finding themselves in politically and/or military challenging situation, Christian warriors usually stressed their religious status with extra number of private devotional objects and liturgical gests.

International audience ; The paper analyses some Christian devotional objects from the excavations of 1973–1977 in the aristocratic residence of the 9th–11th centuries at the place of the medieval castle of counts of Anjou in Tours, France. Their dating has been recently revised according to the stratigraphic and chronological observations made by the research team from the French National Center of Urban Archaeology headed by Henry Galinié. The new chronology, as well as the morphology of cult objects, which is sometimes unusual for Latin Europe, suggest that the analogies to them should be searched for in the Byzantine cultural area. In general, personal devotional objects (especially cross-pendants) were uncommon in France, and the veneration of cross was under strict control by the clergy. Before 1400, all cross-pendants had been either brought to France from abroad or made at place after foreign examples. One of the crosses-pendants from Tours has a close analogy in the Middle Dnieper region of Ukraine. Probably, both objects were produced locally, being modeled after one of thecross types of the Post-Iconoclastic period, the form of which goes back to an earlier prototype from the 6th–7th century. Other Christian objects from Tours aristocraticresidence either were brought by pilgrims from Rome, represented a continuation of the local tradition going back to the Merovingian period. The author stresses that Francia of the 9th–11th centuries was not a culturally closed area. It developed its own Christian heritage using new impulses from Italy and the East. The presence of devotional objects in an aristocratic residence with clearly expressed defensive functions is characteristic of the medieval Christian communities. Finding themselves in politically and/or military challenging situation, Christian warriors usually stressed their religious status with extra number of private devotional objects and liturgical gests.