ИСТИНА

Современные исследования, освящающие проблему постсекулярной эпохи, практически не касаются анализа мировоззренческих изменений, происходящих на уровне традиционных сообществ, что, на наш взгляд, составляет научную проблему. Для достижения этой цели мы планируем решить следующие задачи: 1. Концептуализация понятия постсекулярное мировоззрение (о. Константин) 2. Концептуализация понятия традиционные сообщества (Е. Воронцова) 3. Составление полевого опросника для фиксации черт этого постсекурного мировоззрения в традиционных сообществах 4. Проведение полевых исследований в выбранных регионах 5. Обобщение полученных результатов.

By the end of the ХХ century, the classical versions of the theory of secularization had almost exhausted their heuristic potential, they turned out to be inapplicable for studying the processes of desecularization and counter-secularization that manifested themselves at that time in various countries. At the beginning of the XXI century, the concept of a post-secular society emerged, characterizing the modern situation of coexistence in the human consciousness of elements of secular and religious worldviews. The process of returning religion to the public sphere and personal life of a person has been particularly rapid in the post-Soviet space since the 90s. This process has affected all nationalities inhabiting the Russian Federation, but it proceeds with significant regional specifics. The focus of our research group is on the traditional communities of the North and the Far East, as well as the Central Chernozem region of Russia in the post-secular era. As crucial factors of influence, we will be interested in the period of Soviet secularization and atheization, as well as the revival of religious beliefs in the 1990s-2000s. What forms do religious practices take in the new conditions? What can be called traditional? What can be attributed to innovations? The regions we have chosen for the project allow us to trace the adaptive capabilities of diverse traditional communities (the rather late Christianized Nenets, who found themselves in the zone of influence of Buddhism since the beginning of the XVIII century, but the Buryats who continue to preserve elements of shamanism, and, finally, the Central Chernozem region, which found itself in the center of atheistic work during the Soviet period, with a predominant Russian population identifying themselves as Orthodox believers. The participants of this project are determined by the desire to attract graduate students and students of the Department of Philosophy and Religious Studies to research modern religious processes in Russia, to contribute to the formation of their field and desk work skills (including transcribing interviews), as well as the operational construction of analytical texts.