[Aaus-list] Fwd: Working Group on Religion in the Black Sea Region - Workshop, May 28-30, 2017 (KYIV)

Vitaly Chernetsky vchernetsky at gmail.com
Thu May 25 21:46:52 EDT 2017


Dear Colleagues,
FYI. Forwarded upon request.

Best,
VC

---------- Forwarded message ----------
Date: Thu, May 25, 2017 at 5:07 PM
Subject: Working Group on Religion in the Black Sea Region - Workshop, May
28-30, 2017 (KYIV)


*The Working Group on Religion in the Black Sea Region *

*presents its *

*Fourth Annual Workshop *

*“Religion, Faith and Public Space”*

*28 – 30 May 2017*

*Hotel Rus’, Hospital’na St. 4, Kyiv*
*Conference Hall E, 2**nd** floor*

The Working Group on Religion in the Black Sea Region was founded in 2014
as part of several research projects housed at the University of St. Gallen
and is funded by the Swiss National Science Foundation. The Working Group
sponsors an annual conference in Ukraine on the anthropological study of
religion in the Black Sea region, a series of lectures at Ukrainian
universities on the politics of religion, and publications on religion and
religiosity in Eastern Europe and the former Soviet Union.

The goal of the Working Group is to support the critical study of religion
by developing dialogue between senior scholars and emerging researchers on
the myriad ways in which religious institutions, communities, and spiritual
practices influence socio-political change using ethnographic and
historical methods of inquiry in the Black Sea region broadly understood.
The Group encourages comparative research and scholarship that moves beyond
narrow nation-state or confessional frames to consider more incisively how
interconnections, encounters and divides shape religious practices and
socio-political change more broadly.

Some of the research themes that have been included in the Working Group's
events and publications include: modes of secularity and religious
(inter)subjectivities; debates over secularism, human rights and
identities; the relevance of concepts such as political Orthodoxy, public
religion, and political theology for the study of religion in this
region; ethnographies of doubt, indifference, vernacular religion;
and religion, faith and the public sphere.


*The Working Group on Religion in the Black Sea Region *

Convenor, Catherine Wanner
Coordinator, Tetiana Kalenychenko
Organizing Committee:  Iuliia Buyskykh, Mykhailo Cherenkov,
Oleg Kyselov, and Olena Panych


*Program*
*28 May*

17:45 – Optional excursion to St. Sophia Cathedral with *Iulia Buyskykh and
Lidiya Lozova*

19:30   Dinner at Last Barricade restaurant, Maidan Nezalezhnosti Square

*29 May*

9:30 – 9:45 *Catherine Wanner*, Pennsylvania State University (USA)
and *Tetiana
Kalenychenko*, National Pedagogical Dragomanov University (Ukraine)

*Welcome and Introduction*

9:45 – 10:45 – *Joel Robbins*, Cambridge University (UK)

*Keeping God’s Distance: Sacrifice, Possession and the Problem of Religious
Mediation *


*10:45 – 11: 00    Coffee Break*


*11:00 – 13:00  Desecularization or Resacrilization?:  Understanding the
Directions of Change*

Chair:  *Oleg Kyselov*, National Pedagogical Dragomanov University
(Ukraine)

*Jeanne Kormina*, Higher School of Economics, St. Petersburg (Russia)

*“The Church Should Know Its Place”: cultural heritage, social protests and
the limits of desecularisation in Russia*

*Tsypylma Darieva, *Humboldt University (Germany)

*The Saint and the City: Baku’s ‘Boneless Healer’ and Desecularization
Processes in Contemporary Azerbaijan*

Discussant:  *Olga Filippova*, Karazin National University, Kharkiv
(Ukraine)


13:00-14:00  Lunch at hotel restaurant (second floor)


*14:00-16:00 Pluralism and the Visibility of Minority Groups*

Chair:  *Lydmylla Fylypovych*, National Academy of Sciences (Ukraine)

*Olena Soboleva, *National Research Institute of Ukrainian Studies (Ukraine)
*,*

*Crimean Tatar religiosity: between privacy and politics*

*Oleg Yarosh*, Ukrainian National Academy of Sciences, (Ukraine)
*Salafi communities in Ukraine: local contexts and transnational
connections*

Discussant:  *Viktor Yelenskyy, *Member of the Ukrainian Parliament
and National
Pedagogical Dragomanov University (Ukraine)


16:15  Optional excursion to Ar-Rakhma Islamic Center with *Denis Brylov*,
Lukianivska St. 46


19:00   Dinner at Musafir restaurant, Saksagans’koho St. 57A, Crimean-Tatar
cuisine


*30 May*


*9:30 -11:45  Mobile Religiosities and the Neighbor/Stranger Next Store*

Chair:  *Olena Panych*, National Pedagogical Dragomanov University (Ukraine)

*Iuliia Buyskykh, *National Institute of Ukrainian Studies (Ukraine)

*In Pursuit of Healing and Memories: Ukrainian Pilgrimage to Polish Shrines*

*David Henig, *University of Kent (UK)

*Scent from the Other Shore: Relational modalities of religious lives in
The Black Sea’s Balkans and beyond*

*Mathijs Pelkmans*, London School of Economics (UK)

*Evangelical and Tablighi Pioneers on Post-Atheist Frontiers*

Discussant:  *Bruce Grant*, New York University (USA)


11:45-12:00  Coffee Break


*12:00-14:00 The Afterlife of the Maidan, *

Chair: *Mykhailo Cherenkov*, Ukrainian Catholic University (Ukraine)

*Tetiana Kalenychenko, *National Pedagogical Dragomanov University (Ukraine)

*Religion and Social-political Conflict in Ukraine*

*Catherine Wanner*, Pennsylvania State University (USA)

*Making Space Sacred:  Vernacular Commemorations of the Maidan *

Discussant:  *Joel Robbins*, Cambridge University (UK)


14:00 – 15:00 – Lunch at hotel restaurant (second floor)


*15:00-17:00 Interconfessional Encounters*

Chair: *Julia Korniychuk*, National Pedagogical Dragomanov University


*Sergei Shtyrkov*, European University of St. Petersburg (Russia)

*Christianity as a Foreign Conspiracy: Revealing Rhetoric in the
Interreligious Controversy in North Ossetia*

*Alla Marchenko, *Taras Shevchenko National University of Kyiv (Ukraine)

*The Hasidic Pilgrimage to Uman:  Cross-cultural Challenges*

Discussant:  *Alexander Panchenko*, European University of St. Petersburg
(Russia)


17:15 optional excursion to Brodsky Choral Synagogue


19:00  Dinner at Mama Manana restaurant, Velyka Vasylkivska St. 44,
Georgian cuisine


*Questions?*  Tetiana, coordinator, (+380967717001 <+380%2096%20771%207001>)
or soc.injener at gmail.com

*Participant Bios and Abstracts*

*IULIIA BUYSKUKH** (julia.buj at gmail.com <julia.buj at gmail.com>)* Ph.D. from
the Taras Shevchenko National University of Kyiv, BA in History (2006), MA
in Ethnology (2007). She has conducted research in Poland since 2015. She
worked on two research projects focused on religious issues in Ukraine and
Poland, which were financed by the Polish National Centre of Science
(Narodowe Centrum Nauki). Since September, 2016 Iuliia Buyskykh works at
the National Institute of Ukrainian Studies under the Ministry of Education
and Science of Ukraine. Research interests: anthropology of religion,
neighborhood relationships, border studies, Ukrainian studies, folklore.

*Abstract:  In Pursuit of Healing and Memories: Ukrainian Pilgrimage to
Polish Shrine*

I conducted a research on religious culture in local communities in
south-east Poland, near the Polish-Ukrainian border in August 2015 and in
August 2016. In this report I will present an analysis of the pilgrimage
made by Ukrainians of three Christian denominations (Roman Catholics, Greek
Catholics and Orthodox) to the famous Polish Roman Catholic shrine Kalwaria
Pacławska.
Before the WW II there were two shrines and pilgrimage sites in Kalwaria
Pacławska: Roman-Catholic and Greek-Catholic. During the resettlements of
1944-1946 and operation “Vistula” (1947) thousands of Ukrainians and Lemkos
were forced to leave their ethnic territories. In 1957 Greek-Catholic
pilgrimage site in Kalwaria Pacławska was destroyed by Polish communist
authorities. Nowadays the place where the church stood is a private
farmland. The former existence of the church is marked only by a wooden
cross, to which Greek Catholic pilgrims from Ukraine usually come. The
first pilgrimage from Ukraine after the USSR collapse came to Kalwaria in
1992. Nowadays Ukrainian pilgrimage is quite a diverse phenomenon,
consisting of people of both Ukrainian and Polish origin, and three
Christian denominations, two of which are the parts of one Catholic Church.
The majority of Greek Catholic and Orthodox pilgrims are the descendants of
those Ukrainians who were forcibly resettled from the Subcarpathian area to
the USSR in 1944-1946. This small group is of particular interest for me
because of their family memories connected with the non-exist shrine and
pre-war pilgrimages to it. Previously I was trying to discuss whether
Robert Hayden’s theory of “antagonistic tolerance” can be tested in the
case when Ukrainian pilgrims of three Christian denominations visit a Roman
Catholic Shrine in Poland and share its area with Roman Catholic local
inhabitants and pilgrims from Poland. But I didn’t find total support in
it. Now I’m looking for the appropriate anthropological framework how to
combine the following aspects: the storytelling of the pilgrims, based on
family narrations and contradictory post-memories about past violence and
‘paradise lost’ before the WW II; sense of belonging to the place in the
other country, beyond the border; commemorative practices on that place
that help pilgrims to feel connection with their ancestors resettled from
the area; memories flowing into religious experiences and vice versa;
experiences of healing, spiritual relief and self-transformation of the
pilgrims during the pilgrimage.

*TSYPYLMA DARIEVA** (tsypylma25 at gmail.com <tsypylma25 at gmail.com>)* Darieva
is currently senior researcher and lecturer at Humboldt University Berlin,
Institute for Asia and Africa Studies. Her research interests include
anthropology of migration, post-socialist urbanity, diasporic mobility,
pilgrimage and sacred places in Central Eurasia (Armenia, Azerbaijan,
Kazakhstan)..

*Abstract:  The Saint and the City: Baku’s ‘Boneless Healer’ and
Desecularization Processes in Contemporary Azerbaijan*

Recent anthropological literature on ‘urban religions’ has questioned how
religious networks are incorporated into urban environments and how large
cities affect religious diversity, innovation and the decline and vitality
of beliefs (Orsi 1999, Desplat 2012, Burchard and Becci 2013, Becker 2013).
In fact, the relationship between urban secular settings and religious
practices in the Caucasus has attracted little scholarly attention. This
paper seeks to understand how the notions of ‘miracle‘ and ‘saint’ have
been maintained throughout the Soviet period in an urban context and
consider how these notions have been reinforced and contested in
contemporary Baku. The practice of pilgrimage to pirs (saints’ tombs,
graves, sacred trees or mountains) has typically been associated with the
traditional lifestyles of Azerbaijan’s rural population and theorized as a
‘little’ tradition of practicing Islam. However, it is obvious that
practices of pir and beliefs in saint’s miracles form a significant part of
modern urban lifestyles in Azerbaijan. Based on an ethnography of
place-making conducted at selected pilgrimage sites and a review of the
hagiographical literature, I explore the relationships between urban
secular settings and practices of ‘folk’ Islam in Baku.

*OLGA FILIPPOVA*  (olgafilip at gmail.com) is Associate Professor of Sociology
at V.N. Karazin Kharkiv National University. She received a Candidate of
Science degree in sociology from Kharkiv National University. She has
published in Ukrainian, Russian and English on such topics as politics of
identity, citizenship; politics of memory and social (re)construction of
the past; border studies; post-socialist transformations;
cyber-ethnography; and childhood issues. The geographical area of her
specialization is the former Soviet Union, with a focus on Ukraine and
Transnistria. Her publications have appeared in *Europe-Asia Studies; The
Journal of Communist Studies and Transition Politics; Journal of American
Academy of Religion; AB Imperio; The Anthropology of East Europe Review:
Central Europe, East Europe and Eurasia. * Since 2001 she has participated
in different international and multidisciplinary research projects, and
recently as a team leader she coordinated the work of the Kharkiv
University research group in an international project on border
studies ‘*Migration,
Borders and Regional Stability in the EU’s Eastern Neighborhood’ *(2010-2012)
and* ‘**EUBORDERSCAPES: Bordering, Political Landscapes and Social Arenas:
Potentials and Challenges of Evolving Border Concepts in a post-Cold War
World’ *(2012-2016).

*BRUCE GRANT** (bg61 at nyu.edu <bg61 at nyu.edu>)* is Professor of Anthropology
at New York University. A specialist on cultural politics in the former
Soviet Union, he has done fieldwork in Siberia and the Caucasus. He is
author of *In the Soviet House of Culture: A Century of Perestroikas*
(Princeton 1995), a study of the Sovietization of an indigenous people on
the Russian Pacific coast, as well as *The Captive and the Gift: Cultural
Histories of Sovereignty in Russia and the Caucasus* (Cornell 2009), on the
making of the Caucasus in the Russian popular imagination. He was co-editor
of *Caucasus Paradigms: Anthropologies, Histories, and the Making of a
World Area* (LIT 2007) and *The Russia Reader: History, Culture, Politics*
(Duke 2010). His current research explores rural Muslim shrines as sites of
the retelling of Soviet history in Azerbaijan; the spectacular rebuilding
of the Azerbaijani capital of Baku; and a historical project on the early
twentieth-century, pan-Caucasus journal *Molla Nasreddin* (1905-1931) as an
idiom for rethinking contemporary Eurasian space and authoritarian rule
within it.

*DAVID HENIG** (D.Henig at kent.ac.uk <D.Henig at kent.ac.uk>) *is Lecturer in
Social Anthropology in the School of Anthropology and Conservation at the
University of Kent (UK), and Editor of the journal *History and
Anthropology*. He received his PhD in anthropology at Durham University. He
is the author of numerous articles on Muslim politics and post-socialism in
Southeast Europe, and more recently on a dialogue between anthropology and
diplomatic studies. He has co-edited (with Nicolette Makovicky) *Economies
of Favour after Socialism* (Oxford University Press, 2017), and is
currently completing a book manuscript on remaking Muslim lives in postwar
Bosnia-Herzegovina.

*Abstract:  Scent from the Other Shore: Relational modalities of religious
lives in The Black Sea’s Balkans and beyond*

How do we move beyond the frames of methodological nationalism and
confessionalism in researching and writing about religious lives in the
Black Sea Region that would reflect the grassroots religious dynamics? I
offer a view from the (Balkan) edge of the Black Sea Region to unsettle the
conventional conceptual geography. I propose a more relational and
historically grounded approach to the study of religious forms and practice
in the past and present. The evidence of such relations is not always
apparent at the level of discourse and requires us instead to search for
‘veins of data that speak to connections with other regions, data that were
not seen or were ignored earlier simply because we did not understand the
mobile and circulatory processes that generated them in the first place,
historically’ (Ho 2014: 889). I attend to such veins of data as relational
modalities of religious forms and lives, paying particular attention to: i)
a processual geography of pilgrimage and trans-regional networks of
religious bodies, ii) trans-migration of graphic objects, and iii) mobility
of spiritual genealogies.

*TETIANA KALENYCHENKO** (soc.injener at gmail.com <soc.injener at gmail.com>)* is
a Ph. D. student at National Pedagogical Dragomanov University and
previously studied at Kyiv-Mohyla Academy. She is currently a junior
research fellow at the Institute of Human Sciences in Vienna, Austria
(2017). She also works as journalist for the Religious Information Service
of Ukraine. Her main interests include the sociology of religion, conflict
studies, peacebuilding, and reconciliation.

*Abstract:  Religion and Social-political Conflict in Ukraine*

Religious institutions and leaders have been quite present in modern
social-political conflict in Ukraine since the revolution on the Maidan in
2013-14 and continuing today during the current armed conflict in the East.
But has religion transformed the public sphere and what are the modes of
its publicity? In my research I focus on the current forms of relations
among religion, state and society based on in-depth interviews,
observations and content-analysis of the documents during the last four
years.

*JEANNE KORMINA* *(kormina at eu.spb.ru <kormina at eu.spb.ru>)* is Associate
Professor of Religious Studies and Anthropology at the Higher School of
Economics, Saint Petersburg. She holds a candidate of sciences degree in
Ethnology from the European University in Saint Petersburg. She has
conducted research on ritual and pilgrimage in Russian society, in
particular on popular forms of Russian Orthodoxy and their intersections
with business and alternative religiosity. Her publications include *Sending
off Army Recruits in Reform-Era Russia: An Ethnographic Analysis* (in
Russian, 2005) and numerous articles and book chapters on popular and
dissident Orthodoxy in English and Russian.

*Abstract: “The Church Should Know Its Place”: cultural heritage, social
protests and the limits of desecularisation in Russia*

In January 2017 the news spread that the Governor of St Petersburg decided
to give (*peredat’*) St Isaac Cathedral to the Russian Orthodox Church.
Until then, the Cathedral had been functioning as a museum that attracted
lots of tourists. For the last decade or so the museum had been sharing the
space and time within this building, one of the main symbols of the former
capital of Russian Empire, with an Orthodox parish. It was allowed to
conduct church services in a particular part of the Cathedral and during
particular hours. For many, this combination looked ideal, even an
exemplary coexistence of the sacred secular (museum) and sacred religious
(religion). The parishioners were allowed to come in for free through a
special entrance, used as an exit by the secular visitors. They used one of
the altars (not the central one), had a nice choir and, presumably,
attracted some tourists and where tolerated by museum personnel as
representatives of the living past, as a part of a cultural heritage which
the museum preserved.
The public discussions about St Isaac Cathedral’s destiny were unexpectedly
heated and emotional. Mass media publications, debates in social media and
public actions attracted a lot of attention in a very broad public. As one
friend, an academic, explained to me why she was concerned about the
Cathedral, “You know, I feel that they push me, us out of the places where
we were left in piece, in our culture ghetto”. One Orthodox priest who knew
about my research, advised me to be careful, as “they” (those church
authorities who wanted the Cathedral to be given back to the Church) “would
stop at nothing”. Some commentators on social media confessed that they
cannot be Christians any more, after the St Isaac affair. “The Church
Should Know Its Place” was a handwritten sign on a placard of one of the
protesters at St Isaac Cathedral. This paper discusses how the secular
society in Russia defines the role of the church in its life.

*ALLA MARCHENKO** (alla.marchenko82 at gmail.com <alla.marchenko82 at gmail.com>)*
earned a Ph.D. in Sociology from Taras Shevchenko National University of
Kyiv (Ukraine) and currently works as Associate Professor in the Department
of Methodology and Methods of Sociological Research at the Faculty of
Sociology at this University. She was a Carnegie Research Fellow in
2015-2016 at The Skirball Department of Hebrew and Judaic Studies, New York
University (USA). Her main research interests include comparative research,
historical sociology and cross-cultural interactions in connection with the
Hasidic pilgrimages to Ukraine.


*Abstract:  The Hasidic Pilgrimage to Uman:  Cross-cultural Challenges*

Based on research conducted from 2011-15 among Hasidim in the US who
participate in the annual Hasidic pilgrimage to Uman and local residents,
as well as an analysis of media discourse of this annual pilgrimage, I
argue that there are essentially four tropes that are used to characterize
the cross-cultural encounters this pilgrimage creates: “Pilgrimage as a
disaster,” “Pilgrimage as an unknown phenomenon,” “Pilgrimage as a
challenge,” and “Pilgrimage as a source of inspiration.”

*ALEXANDER A. PANCHENKO** (apanchenko2008 at gmail.com
<apanchenko2008 at gmail.com>) *is Director of the Research Center for
Literary Theory and Interdisciplinary Studies at the Institute of Russian
Literature, Russian Academy of Sciences (St. Petersburg, Russia), a
Professor of Social Anthropology at St. Petersburg State University
(College of Liberal Arts and Sciences), and the Director of the Center for
Anthropology of Religion at the European University at St. Petersburg. His
research interests include religious folklore and vernacular religion in
Russia and Europe, theory and history of folklore research, contemporary
folklore and popular culture, and anthropological approaches to the study
of Russian literature. He has published more than 100 research works
(including two books) in Russian and other European languages on vernacular
religion in rural Russia; religious movements in modern Russia; the
political use of folklore in the Soviet Union, and comparative studies in
folklore and the anthropology of religion.

*MATHIJS PELKMANS** (M.E.Pelkmans at lse.ac.uk <M.E.Pelkmans at lse.ac.uk>) *is
Associate Professor of Anthropology at the London School of Economics and
Political Science. He lived in Georgia for two years and in Kyrgyzstan for
three, carrying out research on the intersection of religion and politics
(and a few other topics). He is the author of *Fragile Conviction: Changing
Ideological Landscapes in Urban Kyrgyzstan* and *Defending the Border:
Identity, Religion, and Modernity in the Republic of Georgia*, both from
Cornell, and editor of *Conversion after Socialism* and *Ethnographies of
Doubt*.

*Abstract:  Evangelical and Tablighi Pioneers on Post-Atheist Frontiers*

Missionaries have flocked to the Kyrgyz Republic in the past two decades.
Evangelical-Pentecostal and Tablighi missions have been particularly
active, viewing the country as a “fertile” post-atheist frontier. This
paper looks for differences and commonalities in how these missions project
their vision onto the frontier, and how the frontier affects them. In
exploring different forms of religious missionizing, the paper also asks
more general questions about the missionary position with the aim of
gaining deeper insight into the dynamics of religious conviction.

*JOEL ROBBINS** (jr626 at cam.ac.uk <jr626 at cam.ac.uk>)* is a Professor of
Anthropology at Cambridge University.  His research has focused on the
anthropology of religion and ritual, the anthropology of Christianity,
religious education, values, ethics, cultural change, material and verbal
exchange, structuralism and semiotics. He the author of *Becoming Sinners:
Christianity and Moral Torment in a Papua New Guinea Society* and has
published a number of articles that take up issues related to the
anthropology of values. He is currently working on a book focused on the
anthropological study of the good and has also begun a new project focused
on religious higher education.  He is the editor of the journal
*Anthropological
Theory*.

*Abstract:  Keeping God’s Distance: Sacrifice, Possession and the Problem
of Religious Mediation*

Some of the most important work being done in the anthropology of religion
today focuses on exploring the complex ways human experience of the divine
is mediated.  Even as interest in this topic has grown dramatically, and a
diverse literature has grown up around it, I suggest that one key question
about religious mediation has not yet been asked.  This is the question of
why is it that people want to distance the divine from themselves in the
first place, such that they then need to develop complex practices of
mediation to make its presence felt.  This paper seeks to answer this
question by suggesting that Hubert and Mauss’ essay on sacrifice should be
read as a key precursor to current work on religious mediation.  They
interpret sacrifice as a practice of religious mediation in which key
issues concerning the proper relationships of closeness and distance
between people, and between people and society, are elaborated.  Taking my
cue from their argument, I explore how tensions between the mediating
practice of sacrifice and that of possession among Pentecostal converts in
Papua New Guinea can be seen to engage such fundamental social issues.  I
conclude by suggesting ways in which this understanding of the problem of
religious mediation opens up the literature focused on this topic to
broader issues in anthropology and social theory more generally.

*SERGEI SHTYRKOV** (shtyr at eu.spb.ru <shtyr at eu.spb.ru>) *is Professor of
Ethnology at the European University in St. Petersburg and a research
fellow at Peter the Great Museum of Anthropology and Ethnography of the
Russian Academy of Sciences in St. Petersburg, Russia. His research
interests include: popular religion; historical folklore; problems of
history construction.

*Abstract:  Christianity as a Foreign Conspiracy: Revealing Rhetoric in the
Interreligious Controversy in North Ossetia*

Arguments from conspiracy narratives are often used to explain the spread
of Christianity among the Ossetes, and among the peoples of the world at
large.  According to the idea that Christian missionary work is
conspiratorial in nature, the Christian Church is carrying out its secret
plan in Ossetia, as it is in the world at large (but paying special
attention to Ossetia).  Allegedly, the Church does not make its real aims
public: it speaks of the salvation of the soul, of a reformation of morals,
the achievement of world peace and the preservation of culture, but its
real aim is the greatest possible political, and perhaps economic power.
This sort of understanding of Christianity is widespread among conspiracy
theorists of an “ariosophic” tendency, who see the Christian religion as a
specific product of Jewish social engineering which was exported to the
Aryan world to enslave it through the preaching of humility, pacifism and a
profane simplification of ancient wisdom.

*OLENA SOBOLEVA** (olena.soboleva1 at gmail.com <olena.soboleva1 at gmail.com>)*
received her Ph.D. from Taras Shevchenko University.  Since 2015, she is a
senior researcher at National Research Institute of Ukrainian Studies.
Working in the field of ethnography and mainly about Crimean Tatars.

*Abstract:  Crimean Tatar religiosity: between privacy and politics*

Crimean Tatar collective prayers are called “dua.” They are a form of
religious practice that has a definite structure, combining religious and
folk texts, and accompanying the most important family and communal
events.  During the Soviet period of secularization, these types of
practices became the dominant form of religious self-determination. In
recent years, collective prayers have obtained political meanings in the
processes of transferring symbolic capital and power.

*CATHERINE WANNER** (cew10 at psu.edu <cew10 at psu.edu>)* is a Professor of
History and Cultural Anthropology at The Pennsylvania State University. She
received her doctorate in cultural anthropology from Columbia University.
She is the author of *Burden of Dreams:  History and Identity in
Post-Soviet Ukraine* (1998), *Communities of the Converted:  Ukrainians and
Global Evangelism* (2007), which won four best book prizes and was named a
Choice Outstanding Academic Title, and co-editor of *Religion, Morality and
Community in Post-Soviet Societies* (2008), editor of *State Secularism and
Lived Religion in Soviet Russia and Ukraine* (2012) and editor of two
collections of essays on resistance and renewal during the Maidan protests.
She is currently writing a book on the politics of religion, faith and
belonging in Ukraine while a visiting professor at the Humboldt University,
Berlin in 2016-17.

*Abstract:  Making Space Sacred:  Vernacular Commemorations of the Maidan*

There have been three pivotal moments of uprising in Ukraine since
independence, the Ukraine without Kuchma movement, the Orange Revolution
and the Maidan protests.  The Maidan evolved into an uprising *for*
something, and not just *against* something. The involvement of clergy and
religious institutions during the Maidan represents an effort to harness
the authority of established religious traditions to bring about directed
political change. It also triggered an outpouring of religious sentiment
and sacralized political protest. The moral project of pursuing the common
good is a key reason why these three transformational months of 2013-14 are
referred to as the Revolution of Dignity. I consider how efforts to
commemorate the relevance of the Maidan have to contend with the
protesters' bitter disappointment over their government’s inability to
deliver meaningful reform and what this can tell us about how lived space
can be made sacred in pluralist societies.

*OLEG YAROSH** (o.yarosh at gmail.com <o.yarosh at gmail.com>)* PhD, Associate
Professor, Head of the History of Oriental Philosophy Department, Institute
of Philosophy n.a. H. Skovoroda of the Ukrainian National Ukrainian Academy
of Sciences, Kyiv, Ukraine. His educational background includes MA in
History (Odessa State University, 1992), PhD in Philosophical Anthropology
(Institute of Philosophy NASU 1992); postgraduate study in Oxford (1997 –
1998), Warsaw (1999 – 2003); post-doctoral research in Berlin (2008, 2014),
Washington DC (Fulbright Scholar 2009) and Gothenburg (September 2016 –
February 2017). His major research is on Islam and Muslims in Europe, with
a special focus on Western Sufism.

*Abstract:  Salafi communities in Ukraine: local contexts and transnational
connections*

This paper focuses on the development of Salafi communities in Ukraine in
recent decades and particularly on the current resurgence of Salafism in
mainland Ukraine after the annexation of Crimea. It provides historical
perspectives and analysis of the current institutionalization of Salafi
communities (the formation of the Association of Muslims of Ukraine, and
the New Crimean Muftiat based in Kyiv), their activities and relations with
the other Muslim communities and institutions in Ukraine, and with
international Islamic networks. I will argue that, despite the presence of
converts, Salafis in Ukraine are organized to a great extent along ethnic
lines, unlike in Western Europe, where ethnicity and religion in such
communities is more disconnected (Olivier Roy).
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