Christian Orthodoxy and Nationalism

The article analyses from an anthropological perspective the 2010 Belgrade Pride Parade, the first state-supported Parade in Serbia, as a part of the building of a democratic and European Serbian nation. In their discursive framing of the Parade and making claims on the state to take it under its auspices, the organising NGOs bound the event to the EU integration process of Serbia. This policy link helped them forge a political alliance with the state, but was also instrumentalised by the government to avoid an ideological conflict with the opponents of the Parade. Owing to the perception of the alliance as “elitist” and to the militarised and depoliticised nature of the state’s involvement, the event materially actualised and reified rather than transcended the enduring conflict of liberal and collectivist citizenship visions in Serbia. The article argues that the overall discourse of the government on Europeanisation is informed by the same top-down and instrumental logic. However, members of civil society develop political subjectivities which demand active citizen participation and critically engage with the discourse to restore its democratising potential. Similarly, the emerging “populist” politics of LGBT rights, illustrated by the pop singer Jelena Karleuša's participation in the domestic debate, are better placed to face the legacies of socialist and ethnonationalist nation-building than the human rights and Europeanisation approaches

The apparitions in Medjugorje are an extremely complex phenomenon that produces different interpretations and evaluations. In this paper I will focus solely on the perspective of those who recognize the apparitions of Mary as a symbol of resistance. This Mary's role I will analyse in the context of the Medjugorje apparitions in a time of socio-political crisis in communist Yugoslavia, primarily generated by the death of its president Josip Broz Tito and demonstrations in Kosovo.
In that period Medjugorje apparitions have disturbed the spirits, not only within the communist authorities of Yugoslavia, but also within the Church. National authorities characterize the apparitions of Medjugorje as fiction of local Franciscans – "clerical nationalists", in the words of one of communist officials – with the aim of bringing down the constitutional order of the communist Yugoslavia. At the same time, the alleged apparitions in Medjugorje have deeply shaken the Church of this area and intensified the centuries-old conflict between diocesan and Franciscan priests of the Mostar-Duvno Diocese, where Medjugorje belongs.

Free e-print link: https://www.tandfonline.com/eprint/XZJM2VG3VZEK7XMVFXBN/full?target=10.1080/00085006.2020.1834717
ABSTRACT
The autocephaly of the Orthodox Church of Ukraine had four sig- nificant consequences outside of Ukraine. First, it affected the rela- tions between various Orthodox churches, with some recognizing the autocephaly, others conditioning their recognition on various guarantees, and others interrupting eucharistic communion. Second, it placed undue limitations on pan-Orthodox activities in parishes in the West, while in other regards it is being ignored. Third, it resulted in the withdrawal of the Russian delegation from ecumenical dialogues in which Constantinople participates. Lastly, the aftermath of Ukrainian autocephaly raised significant theologi- cal questions regarding the eucharistic nature of the Orthodox Church, episcopal communion, and the relationship between the bishop and his faithful, all of which are focused around the ques- tion: how does the interruption of eucharistic communion expand from episcopal synods to the faithful?
RÉSUMÉ
L’autocéphalie de l’Église orthodoxe d’Ukraine a eu quatre conséquences de grande portée en dehors du pays. Premièrement, elle a influé sur les relations entre diverses Églises orthodoxes, car si quelques-unes ont reconnu l’autocéphalie, pour d’autres, la reconnaissance dépendait de différentes garanties. D’autres encore ont interrompu la communion eucharistique. Deuxièmement, l’autocéphalie a apporté des restrictions excessives aux activités panorthodoxes dans les paroisses occidentales, tandis qu’elle est passée sous silence dans d’autres aspects. Troisièmement, elle a entraîné le retrait de la délégation russe des dialogues œcuméniques auxquels Constantinople participe. Dernièrement, le sillage de l’autocéphalie ukrainienne a soulevé des questions théologiques importantes concernant la nature eucharistique de l’Église orthodoxe, la communion épiscopale et la relation entre l’évêque et ses fidèles, toutes concentrées autour de la question : comment s’étend l’interruption de la communion eucharistique à partir des synodes épiscopaux jusqu’aux fidèles?

Honorable Mention, 2012 Early Slavic Studies Association Distinguished Scholarship Award
A pivotal period in Russian history, the "Time of Troubles" of the early 17th century has taken on new resonances in post-Soviet Russia. Current national narratives glorify the role of the Russian Orthodox Church during that torturous span of famine, war, and disintegration. But what was the actual history of the Church and of Orthodox Christian religion in crisis? For the first time, and just prior to the 400th anniversary of the end of the Time of Troubles, this book attempts to give a comprehensive picture of the topic on the basis of archival and other evidence. Beginning with Russia's posited status as "New Israel" and continuing to examine the business activities of monasteries, Gruber discovers the motivations behind key political and religious innovations of the period. New "voices" attributed to women and the people marked this as a unique epoch in the troubled history of one of the world's most enigmatic and influential countries. Both accessibly written and deeply scholarly, this book will appeal to a wide readership interested in history, religion, and culture.

Mergând pe drumul deschis de către maeştrii sfârşitului de secol XVII, Chrysaphes cel Nou, Ghermanos Neon Patron şi Balasie Preotul împreună cu ceilalţi, protopsalţii de după 1670 vor demara ample proiecte de modificare a stilisticii vechilor repertorii, în paralel cu introducerea unor noi formule în muzica bizantină.
Interesul principal al acestora a fost acela de a "actualiza" tradiţia muzicală a Bisericii având în vedere mai întâi de toate aducerea la zi a cântării, după normele esteticii contemporane şi simplificarea semiografiei în procesul de transcriere a melosului.
Dar mai trebuie adăugat un fapt deosebit de important, anume că, în lumina cercetării ştiinţifice se relevă interdependenţa dintre necesitatea liturgică şi tehnica de îmbunătăţire muzicală utilizată. Deci, pe lângă latura pur estetică, procedeele de îndreptare a cântării bisericeşti ortodoxe vin ca o parte vizibilă a necesităţii de a amplifica sau a celei de a restrânge slujba bisericească, la un moment dat sau altul din istoria Bisericii.

A review on a book about English literature stereotypes of the Balkans and the Balkan people, based on Edward Said's Orientalism, though it does not attempt to examine the influence of the literary works that it mentions in the British society.

Аннотация: Рассматривается феномен изобретения традиций в храмостроительстве Русской православной церкви конца ХХ – начала XXI веков: причины и механизмы возникновения явления, влияние на тенденции архитектурного формообразования, региональная специфика в культовом зодчестве России, Беларуси, Украины и Польши. Выявлено, что замещение аутентичных храмостроительных практик изобретенными и восприятие последних в качестве подлинных установлений древности происходило в четыре этапа (сер. XIX века, нач. XX века, сер. XX века, кон. XX – нач. XXI веков). Определены концепции и архитектурные решения, которые приобрели статус традиционных в позднесоветский и постсоветский периоды: собирательный образ белого крестово-купольного храма с золотыми главами, храмостроительный канон (комплементарный иконописному канону), разделение исторических и современных архитектурных стилей на каноничные и неканоничные для православного зодчества, символическая трактовка всех конструктивных и декоративных элементов и пропорций церкви.
Проблематизация изобретенных традиций является необходимым условием развития православной архитектуры и сохранения аутентичных локальных особенностей зодчества Украины, России, Беларуси и Польши не только в коллективной памяти, но также в  современной проектной и реставрационной практике.
Annotation: The research is focused on the invention of traditions in Russian Orthodox Church architecture of the late 20th – early 21st century: its roots, mechanisms, and regional differences in Russia, Belarus, Ukraine, and Poland, as well as the influence of this phenomena on tendencies in church design.
Invented traditions replaced authentic methods of church construction and started to be perceived as genuine historical customs in four stages (mid. XIX century, early XX century, mid. XX century, late XX – early XXI century). Concepts and design strategies that came to be viewed as traditional during the late Soviet and post-Soviet periods are: the imagery of a white cross-in-square church with a golden dome, church building canon (complementary to the invented canon of icon painting), the distinction between ‘canonical’ and ‘non-canonical’ historical and modern architecture styles, symbolic interpretation of constructive and decorative elements, and the proportions of a church.
Problematization of invented traditions is one of the key predispositions for the development of Orthodox Christian architecture and preservation of local features of Ukrainian, Russian, Belarusian and Polish churches not only in collective memory, but also in contemporary design and cultural heritage conservation.

This chapter examines how the Christian Reconstructionist and Christian Identity movements narrowed their ideological differences while maintaining theological differences.  The two movements did these first through an exchange of ideas, principally Christian Identity preacher Pete Peters writing a Remnant Resolves pamphlet as a response to the Coalition on Revival's World View documents.  Once these ideological differences were narrowed, two key Christian Reconstructionists, David Barton and Larry Pratt, made physical contact.  Though the two religious movements are believed to differ on anti-Semitism related to the "Jewish question," this is more apparent than real.  They do differ on the "national question," but both movements are deeply involved in white supremacy, it is just that the Christian Right is less open about it.  One key concept, "county supremacy" is a bridging mechanism between Christian Reconstructionism, Mormon Constitutionalism, and Posse Comitatus/Christian Identity.

Данный текст является переработкой статьи: Холмогоров, Е.С., Солдатов А.В. Каноническое пространство: принципы, идеологи, конфликты // Отечественные записки. 2002. №6 (7) [https://www.strana-oz.ru/2002/6/kanonicheskoe-prostranstvo-principy-ideologi-konflikty ]. Я оставил только свой текст и скорректировал итоговые выводы в соответствии с взглядыми, которые считаю истинными сегодня. В скорректированном виде работа, с актуальными на тот момент дополнениями, была опубликована в 2007 году на сайте «РП-монитор» под названием «Геополитика канонического пространства» Одна из многочисленных сетевых републикаций: [https:// katehon.ru/html/top/eccleo/geopol_kanonich_prostr.htm ]. Я не счел необходимым вносить в статью какие-либо изменения в соответствии с канонической ситуацией 2018 года, так как, во-первых, современное состояние проблемы достаточно раскрыто в других моих статьях (список которых прилагается в конце), а тот факт, что точка в этом тексте была поставлена 11 лет назад лишь придает ему ещё большую актуальность. Обозначенный тогда конфликт сегодня вышел на поверхность. Убежден, что движение нашей канонической идеологии в направлении Церкви-Традиции, намеченное в этой статье, является наиболее адекватным ответом на вызовы современности.

This paper attempts to explain the policy of the Ethiopian Orthodox Church aiming at achieving a centralized ecclesiastical authority during the 20th century. The joint initiatives of the political power, both monarchical and revolutionary, and the holders of high ecclesiastical positions made possible the establishment of an ecclesiastical decision-making body centralizing all the decision making processes in the Ethiopian Church administration. Through the establishment of a long set of reforms engaged during the 20th century, in upsetting the old traditions of this Church,  the Ethiopian bishopric could assume step by step an unprecedented ecclesiastical hegemony over the ecclesiastical society. Beyond serving the purpose of revealing unknown facts, and in studying documents from archives, this paper will contribute to our knowledge about the recent evolution of one of the most influential institution in Ethiopia.

The paper explores the relationship between Orthodoxy and nationalism in the Russian Orthodox tradition. It employs the term “Orthodoxy” when referring to Eastern Orthodox Christianity in general, while using “Russian Orthodoxy” to signify the historically constructed specificities of Christianity in the Russian lands. On its turn, nationalism is approached as a modern phenomenon that does not simply reflect a national identity, but becomes an ideology that by equating “nation” with “state” has the potential to bring mass political mobilization on historical and cultural grounds. The paper presents a critical analysis of the wide spread view that Orthodoxy has been genetically connected with nationalism, which in the Russian case is claimed to has existed since the baptism of Kievan Rus’. Therefore, the author’s aim was to specify the temporary limits of the marriage between nationalism and Orthodoxy in Russian Orthodoxy and to trace its evolution and major concepts. This is done through an analysis of those features of Russian Orthodoxy that are blamed for the development of specific expansionist nationalism: the language of liturgy and Cyrillic alphabet; the model of church-state relations, often defined as caesaropapism; and the Russian Orthodox Church itself. The paper gives a central place to this Church as a key factor in the symbiosis of Orthodoxy and nationalism in Russia.

In July 2009 Patriarch Kirill of Moscow and all Rus' paid a visit to Ukraine with ostensibly spiritual concerns to celebrate the anniversary of the baptism of St Vladimir and Rus' and the 450th anniversary of the gift of the Pochaiv icon of the Mother of God. In this article we argue that the visit was, however, of more than just pastoral significance: it served both symbolically and realistically as a means to shore up the relationship between the Ukrainian Orthodox and Russia, reinforcing the religious and political ties between the two countries. We also argue that in backing up these ties, Kirill will not allow the formation of an independent and unified Ukrainian Orthodox Church in the motherland of Russian Orthodoxy, thus perpetuating the schism that exists between the Ukrainian Orthodox Church – Kiev Patriarchate (UOC-KP), the Ukrainian Autocephalous Orthodox Church (UAOC) and the Ukrainian Orthodox Church – Moscow Patriarchate (UOC-MP). As a result, Ukraine is left without a unified church to promote union among the people, Russians and Ukrainians, something which was desired by President Viktor Yuschenko. This strategy by Kirill may cause further complications in inter-Orthodox relations, especially with the Ecumenical Patriarchate, which desires a resolution to the non-canonical situation in Ukraine.

At the end of the 1980s, the international movement of football fans experiences a renaissance, contributing to establishment of new and reshaping of existing organized groups throughout the Western world. This specific urban subculture, mostly of youth and males, has been occupying the attention of society for three whole decades with undiminished intensity, due to its aggressive and rebellious activism. The sociological study of authors from Zagreb on the group “Bad Blue Boys” ("Navijacko pleme" from 1989) and later "Torcida - pogled iznutra" by Drazen Lalic (1993) represent the first large-scale studies of football fans in the former Yugoslavia - the phenomenon which was still in the initial phase but still connected to the tempestuous political events of that time. Since that time many Serbian sociologists, criminologists and anthropologists studied certain types of behavior in the widely-defined sport audience, mostly fragmentary and from political and security perspectives. However, the football fans of FC Vojvodina were described for the first time only by the British historian Richard Mills (2010). The direct theoretical-empirical approach to the problem is still missing, including the adequate expert methodology in collecting the ethnographic material on fans of local clubs. Therefore this paper intends to be the first such study on football fan subculture in Serbia.
It was determined that football fans have several identities that are impossible to separate, and in various contexts they have different levels of importance. This paper studies how these identities are constructed by the members of the local structured group known as “Firma 1989”, supporting the Football Club Vojvodina, but there are also remarks on other football fan groups from Novi Sad (Korida, Delije and Grobari) as well as other groups from Serbia and neighboring countries. In solving the chosen theoretical problem it was not possible to stay within a single scientific discipline. Although this study tends to belong to anthropology of football, the theoretical-methodological concept of the paper also continues upon the previously stated general theoretical positions on gender studies, anthropology of religion, urban anthropology, ethnicity, and national and political identity.
The material for this study was collected through: observation with participation in various activities of members of group Firma 1989 and fan groups of clubs that FC Vojvodina met in the period 2012-2014; unstructured interviews with football fans; survey of internet websites and forums, newspaper articles, magazines and other texts, oriented by their content to past and present of the football fan group Firma, published from its establishment in 1989 to this day.
The first chapter of this paper deals with the historical framework, following the genesis and development of the football fan movement, FC Vojvodina and the group Firma. Then in the general discussion the fans are observed as a specific urban youth subculture, building its global identity in three contexts that they consider important: collective, territorial and gender/sex (masculine). In this context there are also separate discussions on visual style, rebellion and resistance to globalization. In the second thematic unit the complex contextual approach to study of numerous identity of Firma members is further analyzed, and the problem was studied from several standpoints with a special stress on their territorial identity as a scale of patriotism - from the broader (national, regional) toward the narrower context (city, borough, block, street). The ethnic or national belonging turned out to be a pronounced catalyst of many activities and it was observed as part of political identity, also discussed through presence of pronounced antagonisms (unitarists and autonomists, left and right political option). Also studied was construction of religious identity of football fans, determining how they express their belonging to Orthodox Christianity, the folk religion, and how they respond to challenges of secularization. Other recognized forms were some phenomena of ritualized behavior, elements of non-verbal communication and football fan symbols. The paper ends with analysis of persons considered particularly important by members of Firma, as they are considered their subcultural heroes.
I believe that genesis and function of football fan behavior may be followed in two directions: existential (since the prehistory people chanted loud cheers, both in collective hunt on dangerous game animals and in mass battles) and free time (since the ancient civilizations people have been gathering at specialized places to observe the most important secondary thing in the world that exists at that time). These events, personified in the ancient metaphor bread and circuses, at first had a strong religious character that gradually acquired the final secular features. To the contrast, the football fans seem to relapse to the level of culture of hunter-gatherer communities, and during their very complex socialization period they are not marginal characters but mostly adolescents attracted to belonging to a subculture, which, in time of transition of everything including the value orientations, offers to the young people a strong identity and cognitively directed activity, norms that pertain to everyone and protection of group members.
This text includes the more important chapters from a Master thesis completed in 2014 at the Department of Ethnology and Anthropology of Philosophy Faculty in Belgrade, under the mentorship of Professor Dr Vladimir Ribic. I am very grateful to Professor Ribic for expert help, support and patience.

The text deals with the issue of the current role and place of the Georgian Orthodox Church over the centuries of its history, with special consideration of the issue of the restoration of autocephaly at the beginning of the 20th century and the place currently occupied by the Orthodox Church in Georgian society.
A separate thematic topic is the perception of its identity by the inhabitants of this country in connection with the Orthodox religion, as well as contemporary trends prevailing in the Georgian Church, including the trend of secularization as well as the phenomenon of the politicization of Orthodox institutions in Georgia. A separate theme is the issue of discrimination against non-Orthodox religious associations in Georgia in relation to the law.

Scholarship has long since demonstrated that colonialism does more than exploit a community materially. In colonial and postcolonial settings, indigenous populations lose control of what it means to be; they are challenged by what it means to exist in a world dictated by an alien discourse. In such a setting, through complicated and overlapping responses of acquiescence, assimilation, and resistance, boundaries are renegotiated and ethical prior-itizations transform. In a postcolonial setting, the naming of self and the naming of the good are recalibrated to account for the shadow of the former master. The postcolonial narration of self and other is an innovative, hybrid narration because it is defined by a shadow that once was not but now is. In such a setting, responses are disparate, with each voice longing in its own way for a return to the before. But there is no return. Polyphonic cries, some pointing back, some forward, many in multiple directions, splinter the community and the trauma of colonialism recycles seemingly forever. This article argues that a phenomenon of modern Orthodox Christian-ity—the rise of " traditional Orthodoxy " as a category of self-definition—is best understood as a postcolonial movement. 1 Specifically, it argues that the emergence of traditional Orthodoxy as a distinctive and constitutive marker of communal identity, one that sets its adherents apart ideologically, * I would like to thank the anonymous reviewers and colleagues who read an earlier version of this article and offered many helpful suggestions for revision. I would especially like to acknowledge

В монографии определены художественно-стилевые направления в современном православном храмостроении Беларуси, раскрыта роль категорий канона и традиции в их формировании, очерчены перспек- тивы развития православного зодчества Беларуси на основе национальных традиций и новейшего мирового опыта проектирования культовых зданий.
Предназначено для исследователей современного сакрального зодчества, практикующих архитекторов, студентов художественных и архитектурных специальностей, представителей духовенства и всех, кто интересуется проблемами белорусского храмостроения.

In this paper I will explore three different visions of ecumenism found in three Orthodox thinkers of the last century, Nikolai Berdyaev, Fr Sergius Bulgakov and Vladimir Lossky. With the exception of Bulgakov, they are not the most frequently cited figures in relation to the ecumenical movement, and yet they all were deeply engaged in conversations and cooperation with Christians from other churches, and tried to spell out what these relationships meant for them and in what sense they made visible both already existing and desired unity. As they all are related to the controversial figure of Vladimir Solovyov, I will first briefly turn to him. Then I turn to Berdyaev's discovery of creative and free Orthodoxy, which should be instrumental in overcoming the divided life of the Christian world, followed by Bulgakov's sophianic and pastoral concepts of unity, and finally to Lossky's mystical-eschatological reading of the Christian sources and his devotion to various saints which did not follow divisions into confessional camps. In the conclusion I will ask what of these ecumenical visions could be fruitfully revived to provide inspiration in our search for unity, and strengthen our focus on what is experientially real.

Αντικείμενο του βιβλίου είναι το ζήτημα των μεταρρυθμίσεων στο χώρο του Οικουμενικού Πατριαρχείου και πιο συγκεκριμένα το πρόβλημα της ερμηνείας των Γενικών Κανονισμών , οι οποίοι επηρέασαν τη διαδικασία ανασυγκρότησης του ορθόδοξου μιλλέτ . Η μελέτη δεν περιορίζεται στην ανάλυση του κειμένου των Κανονισμών, αλλά διερευνά το πολιτικό πεδίο που συγκρότησε ο καταρτισμός τους. Οδηγεί έτσι, όχι μόνο σε πλούσιο πρωτογενές υλικό, αλλά και σε συμπεράσματα που φωτίζουν σημαντικές πλευρές της ζωής της ελληνορθόδοξης κοινότητας στην Κωνσταντινούπολη. Πιο συγκεκριμένα, οι στόχοι της εργασίας είναι:
- Να αναλύσει τι πολιτικές και κοινωνικές προϋποθέσεις της ανασυγκρότησης του ορθόδοξου μιλλέτ, ξεκινώντας από τα δίκτυα ισχύος και τις ομάδες συμφερόντων που συγκροτήθηκαν ήδη από τη δεκαετία του 1830.
- Να εξετάσει διεξοδικά το σχηματισμό των δύο πτερύγων , της κληρικαλικής και της μεταρρυθμιστικής και την αντιπαράθεσή τους κατά τις εργασίες του Εθνικού Προσωρινού Συμβουλίου.
- Να περιγράψει και να ερμηνεύσει το πεδίο πολιτικών ανταγωνισμών, όπως διαμορφώθηκε στο Πατριαρχείο, μετά τη ψήφιση των Γενικών Κανονισμών.
Σύμφωνα με την ερμηνεία που επιχειρείται εδώ, η ενδεχόμενη «λαϊκοποίηση» της Εκκλησίας δεν σημαίνει απαραίτητα και μια ώθηση στη διαδικασία εκκοσμίκευσης, δηλαδή, στη θεμελιακή διάκριση της θρησκευτικής από την πολιτική σφαίρα . Κι αυτό δεν οφείλεται τόσο στην αδυναμία του λαϊκού στοιχείου να επιβάλει την παρουσία του στον εκκλησιαστικό κόσμο, όσο στην ικανότητα του κλήρου να εγκολπώνεται τα «κοσμικά» ιδεολογικά σχήματα, συμμετέχοντας στη διαμόρφωση της δημόσιας σφαίρας που υπό κανονικές συνθήκες θα έπρεπε να τον περιθωριοποιήσει.

« Autour de l’élément politique du culte en Moldavie de sainte Parascève la Jeune », in: L’empereur hagiographe. Culte des saints et monarchie byzantine et post-byzantine, éd. Petre Guran, avec la collaboration de Bernard Flusin Bucarest, 2001, p. 249-280.

Le culte de la sainte byzantine Parascève (XIe siècle) est peut-être le culte pan-balkanique par excellence et fait objet d’une grande attention de la part des spécialistes. Ce culte a aussi un important aspect politique. Patronne du Second Empire bulgare à partir du XIIIe siècle, quand ses reliques étaient déposées à Tarnovo, ses dépouilles furent abritées après 1521 au Patriarcat œcuménique. L’étude présente accorde une signification particulière à la longue visite du prince Pierre Rares à Constantinople en 1540-41, qui provoqua par la suite, durant son deuxième règne, une véritable accélération de la vénération de sainte Parascève en Moldavie, menant à terme au transfert des reliques de la sainte, exactement un siècle plus tard, de Constantinople à Jassy (1641). Nous interprétons ce culte à la fois comme un symbole des nouvelles relations renforcées entre la Moldavie et le Patriarcat de Constantinople et comme un véhicule de l'idéologie impériale bulgare vers la cour princière de Suceava.

This article examines the rise of a "right-wing international" around contemporary Russia through the lens of the concept of "bad ecumenism," explored in conjunction with the author's philosophical views and personal experience of Orthodox-Protestant interaction. In contrast to "good ecumenism," which, broadly defined, seeks interconfessional dialogue and cooperation toward the common good in our pluralist world, bad ecumenism seeks interconfessional dialogue and collaborative efforts with the goal of dominating and coercing individuals and social groups that do not conform to so-called "traditional values." Hence Patriarch Kirill of the Russian Orthodox Church, Moscow Patriarchate,  dubs hardline American Evangelical Franklin Graham and other Western Christians who oppose LGBTQ rights "confessors of the faith," and Graham is happy to receive his blessing. This works in part because the history of the US Christian Right is bound up with anti-Communism and an equation of secularism with Communism. Russian actors are now playing into this narrative, insisting that because they survived Communism, they can help US and European Christians resist the "new totalitarianism" of so-called "political correctness."

I argue in this article that holocaust memory discourse in Serbia is currently being promoted by the state as part of its efforts to conceal any political space where an encounter between the state and the civil society may be able to occur and redirect public debate regarding the wars of the 1990s. Thus, instead of dealing with their roles and responsibilities, Serbian governments are engaged in reframing and obscuring the contested elements of their national past. In Serbia holocaust memory is brought up to the fore as a platform for articulating national interests and thus is activated as a screen-memory. I will show here how holocaust discourse has served the domestic political elite in the course of the last decade so that Serbian victims continue to be equated with Holocaust victims and the righteous nature of the wars of the 1990s is established. Furthermore, I will show that holocaust memory discourse is instrumentalized to better Serbia’ s image on the international stage.

This is an English version of the article “L’avenir de la « diaspora » orthodoxe”, Contacts 65:243 (Julliet-Septembre 2013), 477-497. The study examines the  grounds and the challenges for the future of Orthodoxy in the West after the fall of Communism and in the face of jurisdictional division and tension.

This essay is mainly about the Church of the Goths and about the Russian Orthodox Church, and their conflict. The essay will be focusing about important persons in these two churches. This essay will be tracing back the roots of the Church of the Goths, since it is a church, that is unknown by most people in this world. My research will be making a distinction of the differences between the Church of the Goths and the Russian Orthodox Church. This essay will also be discussing the heritage of the Gothic people and the theories of the Goths.The methods in the essay, is academic sources, information from the Church of the Goths and from the Russian Orthodox Church. The results shows how the information was found, and now it is published for the first time about the Church of the Goths. This means the Church of the Goths has a stronger ground than first expected. The methods were comparing what the different sources says, and if it was possible to connect the Church of the Goths to the Metropolitanate of Gothia, and so on.

The living traditions of monodic Orthodox chant were going through innovations, as the music theory and its notation were created starting from 1814. They are the results of a reform finished under the third generation or the “4th music school of the patriarchate” (Istanbul). The reformers, who were called “the three great teachers”, had close relationships with musicians at the Ottoman Court, with musicians belonging to Sufi brotherhoods, and with synagogal singers—a context which Rudolf Maria Brandl called 1989 the Levantine community of traditional musicians (“The Music of the Fanariots”).

The paper is about the performance practice of Greek-Orthodox singers and is focused on the various forms of the diatonic (papadic) ēchos barys, as they can be found in the living tradition today. It is also an attempt to trace back the theoretical concept of this mode and to answer the question, to what extent the reformers were inspired by traditional musicians of the Levant.

This book is a collection of 5 essays. The first is an introduction into the basics of chant transmission, the modal framework within the eight-mode system, differentiated according to Western and Eastern chant genres. The second is an introduction into the labyrinth of the eight-mode system, which was used for a musical art of memory in Byzantine chant. The third analyses the embellished design of a traditional chant: a hymn for St. Peter taken from the Byzantine sticherarion and from the Roman antiphoner, and its elaboration in monodic kalophonia and polyphonic organum.

A second part is dedicated to two living chant traditions: The fourth essay describes the integration of makamlar among Greek church singers of Istanbul, and the final essay is a portrait of two important singers of the Bulgarian Orthodox tradition.

Монографія піднімає малодосліджене як в історіографії питання з історії Церкви ХХ ст. У фокусі зацікавлення авторки – життя православної громади в Українській РСР у повоєнні десятиліття, коли її єдиним легальним представником була Російська Православна Церква. Формально „возз’єднані” із РПЦ українські греко-католики, будучи насильницьки інкорпоровані до цієї громади, суттєво вплинули на неї в національному, обрядовому й організаційному планах, що спричинилося до поступової й повільної українізації й автономізації Українського екзархату.
Герої цієї книги – пересічні віряни, парафіяльні священики, єпархіальні архиєреї, керівники екзархату, які захищали своє право вірити в Бога і практикувати свою релігію саме так, а не інакше, в державі, яка нав’язувала своїм суб’єктам зовсім інакший світогляд і вимагала єдиної лояльності – до правлячого режиму. Послуговуючись широкою і різноплановою джерельною базою, використовуючи новітні історіографічні розробки і методологічні підходи, аторка піднімає і відповідає на низку важливих питань, без яких неможливо збагнути ні те, як вижила інституційна релігійність в радянську добу, ні те, чим зумовлюється еклезіальна ситуація в сучасній Україні.
Книга розрахована як на фахівців із проблематики, так і на ширший читацький загал; як на тих, хто цікавиться державно-церковними взаєминами, життям Церкви під комуністичними режимами, так і тих, хто має загальне зацікавлення радянською історією, життям радянського суспільства.

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