‘The Spiritual and Moral Foundation of Civilization in Every Nation for Thousands of Years’: The Traditional Values Discourse in Russia

Stepanova, Elena

doi:10.1080/21567689.2015.1068167

Cited by 42 publications

(24 citation statements)

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“…With the exception of Samigullin and Krganov, they all received their Islamic education at the Soviet Mir-i Arab madrasa in Bukhara, which functioned under heavy KGB control (Tasar 2016) 3 ; their level of formal Islamic education is generally regarded as limited, and to the best of my knowledge, only one of them, Gainutdin (2011Gainutdin ( , 2012 has authored major works on Islam that established him as a theologian. All claim to represent the same mainstream Sunni Islam (in the forms of Ḥanafī Islamic law and Māturīdī theology), and in their official statements all subscribe to the 'traditionalism' paradigm, that is, to the ROC-and Kremlin-induced dogma that Russia's Islam must be 'traditional' (home-grown), loyal, peaceful, tolerant and compatible with what is presented as Russia's conservative values (Kovalskaya 2017;Stepanova 2015). To be sure, some muftis present themselves as more autonomous personalities than others; but for their ambitious mosque-construction plans as well as for their Islamic schools and universities, they all depend on funds from the Kremlin and the regional administrations.…”

Section: The Setting: Fragmentation Of Islamic Authoritymentioning

confidence: 99%

Religious political technology: Damir Mukhetdinov’s ‘Russian Islam’

Kemper

2019

Religion, State and Society

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This contribution introduces the concept of 'religious political technology' (RPT), using as a case study the strategies of Damir Mukhetdinov, deputy mufti of the Moscow-based muftiate DUMRF. RPT encompasses the construction and professional dissemination of an ideological platform that presents religionin this case Islamas an asset to the state and the nation. Mukhetdinov's RPT is historically enrooted in Russia's Islamic discourse (through references to Tatar intellectuals and theologians of the late imperial period), and presented as loyal, tolerant, peaceful and modernand at the same time as 'traditionalist'. His RPT is meant to appeal to mainstream trends in Russian society (including Neo-Eurasianism and Slavophile thought), to the Orthodox Church, and to the Kremlin; it also presents itself as an instrument of Russia's foreign policy. At the same time, Mukhetdinov's provocative statements meet strong opposition.

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Section: The Setting: Fragmentation Of Islamic Authoritymentioning

confidence: 99%

Religious political technology: Damir Mukhetdinov’s ‘Russian Islam’

Kemper

2019

Religion, State and Society

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“…The discourse of traditional values is based on certain principles [11]. The first is the adjustment of the past to the current political and ideological needs.…”

Section: The Score Of Traditional Values and Basic Principles Of Theimentioning

confidence: 99%

“…The overall principle of the symbolic appropriation of the past -the "continuity" -was proclaimed by Vladimir Putin in the annual Presidential Address to the Federal Assembly in December 2012: "We need to link historical eras and get back to understanding the simple truth that Russia did not begin in 1917 or even in 1991, but rather, that we have a common, continuous history spanning over 1000 years and we must rely on it to find inner strength and purpose in our national development" [8]. of "continuity" [11].…”

Section: The Score Of Traditional Values and Basic Principles Of Theimentioning

confidence: 99%

Moral Discourse as Resource of Publicity: Religious and Secular Alternatives

Stepanova¹

2018

KSS

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In recent years, the defense of traditional values became one of the soundest strategies of religious authorities, as well as political powers in Russia. The author observes main arguments in the debates on traditional values presented by the hierarchs of the Russian Orthodox Church and political leaders, and figures out basic principles of the discourse: the "continuity" of the core values of Russian culture through its history; the opposition of Russia and "The West" as a significant reference point, which seems to be a recurrent thing in Russian identity building; the indissoluble link between [traditional] religion and morality. The author concludes that significant shortcoming of the ideology of traditional values is that they exist only on a discursive level, not manifesting themselves in everyday moral practices, although should contribute to the formation of national identity. Hence, the 'traditional values' discourse is aimed at the cohering the nation around certain meanings that are assumed as obtaining both historical and ideological integrity.

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“…In the domestic politics, the Church is increasingly talking about the importance of reliance on traditional conservative values, in one joint commission of representatives of the church and the State Duma, it was even suggested to compile a set of "basic values" on which one could build an ideology of state and society ( [23]; [16], p. 53).…”

Section: Church As a Political Technologistmentioning

confidence: 99%

Political Language of the Church in the Post-Soviet Period

Knorre

Kharish²

2018

KSS

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This article analyzes the political language of the Russian Orthodox Church as a social / public instrument of influence. Against the backdrop of post-secular processes, it considers the specifics of the language of political church strategies that go beyond the traditional religious domain. The ways and communicative approaches in the field of government relations and public relations are shown, by which the Russian Orthodox Church establishes relations with the authorities in the post-Soviet period, and already today demonstrates itself not just as one of the institutions of civil society, but also as an institution vested with political functions and political authority. To construct its social and political role, the Church acts situationally. On the one hand, it resorts to narratives of the 20th century, using different discourses -from the "victim" one to isolationism, on the other -to modern concepts typical for post-Soviet times, such as, for example, the idea of messianism, "Katekhon," that is, saving the world from sin.

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‘The Spiritual and Moral Foundation of Civilization in Every Nation for Thousands of Years’: The Traditional Values Discourse in Russia

Cited by 42 publications

References 0 publications

Religious political technology: Damir Mukhetdinov’s ‘Russian Islam’

Religious political technology: Damir Mukhetdinov’s ‘Russian Islam’

Moral Discourse as Resource of Publicity: Religious and Secular Alternatives

Political Language of the Church in the Post-Soviet Period

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