stepsШаги/StepsShagi / Steps2412-94102782-1765The Russian Presidential Academy of National Economy and Public Administration10.22394/2412-9410-2024-10-1-68-83steps-26Research ArticleСОВЕТСКИЕ КУЛЬТУРНЫЕ ПРАКТИКИ: РЕЛИГИОЗНОСТЬ, ЛИТЕРАТУРА, ПАМЯТЬSOVIET CULTURAL PRACTICES: RELIGIOSITY, LITERATURE, MEMORYThe mouse, the snake, and the devil’s collar: Soviet symbols in the memory of Old Believers of the Upper Kama regionThe mouse, the snake, and the devil’s collar: Soviet symbols in the memory of Old Believers of the Upper Kama regionhttps://orcid.org/0000-0001-5041-2335KhristoforovaO.  B. KhristoforovaO. B. 

Ольга Борисовна Христофорова, доктор филологических. Наук старший научный сотрудник, Научно-образовательный центр

125047, Москва, Миусская пл., д. 6

Olga B. Khristoforova, Dr. Sci. (Philology) Senior Researcher, Research and Education Center

125047, Moscow, Miusskaya Sq., 6

okhrist@yandex.ruРоссийский государственный гуманитарный университетРоссияRussian State University for the HumanitiesRussian Federation2024300120251016883Copyright © Khristoforova O.B., 20252025Khristoforova O.B.Khristoforova O.B.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://steps.ranepa.ru/jour/article/view/26

Советский проект создания «нового человека» включал в себя конструирование коллективной памяти, которая была не только легитимной версией прошлого, но и хранилищем культурных ценностей, а также фоном (и даже местом — если говорить о мемориалах, музеях и т. п.) для празднования советских ритуалов. Сам проект был достаточно однообразен, но имел много локальных вариантов, которые определялись в значительной степени этнической и религиозной идентичностью местного населения. Старообрядческие общины Русского Севера разделяли символы прошлого, места памяти и памятные ритуалы с остальной частью страны. Однако восприятие коммунистического режима и его символов в этой среде зависело от целого ряда факторов: во-первых, от высокой грамотности глубоко религиозных старообрядцев, их эрудиции в области христианской, и в частности древнерусской литературы; во-вторых, от критического отношения к советской власти; в-третьих, от местных верований. В данной статье анализируется процесс адаптации коммунистического проекта к устойчивым религиозным и культурным традициям старообрядцев Верхокамья и делается попытка объяснить, как коммунистические символы симбиотически сосуществовали с враждебным отношением местного населения к советской власти и почему они пережили крах режима. Взаимное приспособление навязанного коммунистического проекта и местного символического языка заняло многие десятилетия, но в итоге к концу советской эпохи неприятие «коммунистической реальности» было сглажено, повседневная напряженность исчезла, а само прежнее отчуждение стало частью коллективной памяти как на уровне семьи, так и на уровне общины. Статья основана на интервью со старообрядцами Верхокамья, собранных автором в 2011 и 2013 гг.

The Soviet project of creating the “new man” included the construction of a collective memory which was not only a legitimate version of the past, but also a repository of cultural values, and the background or space for celebrating Communist rituals. The project itself was rather uniform, but had multiple local incarnations that were determined mostly by the ethnic and religious identity of the local population. The Old Believers’ communities of the Russian North shared with the rest of the country symbols of the past, sites of memory, and commemorative rituals. Still, local perceptions of the Communist regime and its symbols depended in this milieu on a variety of factors: first, the high literacy rate of the deeply religious Old Believers, as well as their erudite knowledge of Christian, and specifically Old Russian literature; second, the very critical attitude toward Soviet power; and third, local beliefs. This article analyzes the process of adaptation of the Communist project to Old Believers’ persistent religious and cultural traditions and seeks to explain how Communist symbols symbiotically coexisted with hostile local attitudes and why they even survived the collapse of the regime. Mutual adjustment of the imposed Communist project and the local symbolic language took many decades, yet finally, by the end of the Soviet era, when three or four generations had seen no other reality than that they were surrounded by, the strong rejection of this reality was smoothed out, everyday tensions mostly disappeared, and the earlier alienation itself became part of collective memory on both family and community levels. The article is based on interviews with Old Believers of the Upper Kama region (Verkhokamie), conducted by the author in 2011 and 2013.

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The authors declare that there are no conflicts of interest present.