lived religion

How Religion Becomes Visible: Old Believers’ Communities in Social Media

The article discusses how Old Believers create the space of a new visibility of their religion in social media. The author analyzes online and offline practices as complementing each other, examining Facebook pages of those communities and settlements in which field anthropological studies were previously conducted (the North‑ Western Black Sea region).

Gender Strategies and Disciplinary Practices in Religious Communities. Introduction

What is the mechanism of construction and implementation of masculinity and femininity, family and sexuality in various religious communities? Strategies and disciplinary practices, especially related to gender, play a paramount role in all religious cultures. Individual piety and sin are regarded through the prism of proper sexual behavior and precise definition of the role of every gender in a theological discourse.

From «Folk Religiosity» to «Lived Religion»: Terminological Debate within the Polish Anthropology of Religion

From «Folk Religiosity» to «Lived Religion»: Terminological Debate within the Polish Anthropology of Religion

Lived Religion: A Conceptual Framework for Understanding Death Rituals in Soviet Ukrainian Borderlands

This article argues that scholars interested in studying religious practice in the Soviet Union should focus on “lived religion” as a valid form of religiosity. This concept allows for the consideration of the improvised nature of religious practices that were often conducted outside of churches and involved appeals to spirits in addition to an anthropomorphic God.

Two Types of Religiosity in the Times of the Late Socialism: Eastern Orthodox Believers in Vladimir Region

Using the example of the Vladimir city and surrounding oblast’, the author shows in this paper the real correlation of antireligious policy and lived religiosity in the late Soviet period. There are two opposing modes of such policy: on the one hand, the control over the Church hierarchy and its instrumentalization in promotion of the Russian cultural heritage, and, on the other hand, the persecution of lived spontaneous religiosity, such as the veneration of local “holy places.”