In Praying with the Senses: Contemporary Orthodox Christian Spirituality in Practice, edited by S... more In Praying with the Senses: Contemporary Orthodox Christian Spirituality in Practice, edited by Sonja Luehrmann. Indiana University Press
A b s t r a c t: The article considers Weber's theory of charismatic power as an interpretive mod... more A b s t r a c t: The article considers Weber's theory of charismatic power as an interpretive model for the examination of religious beliefs. Traditionally, academic thought has interpreted the source of the power as either a leader's personal characteristics or constructive actions performed by his / her group. Instead of searching for the causes of charismatic authority, I am interested in ways of performing charismatic authority and techniques for its realisation. My fi eldwork was conducted in a remote Russian village with an Orthodox community, devoted to a spiritual elder (starets). Through careful ethnography, I will describe the post-Soviet conditions that have transformed a collective farm into a religious group, the group's organisational characteristics, and the process by which the leader's charisma is routinised. The main goal of the article is to analyse the communicative practices of the community. I suggest that many of the presuppositions on which our everyday face-to-face communication is based would not hold in a case in which an interlocutor, according to believers, had superhuman abilities (e.g., the ability to predict the future). Thus, the micro level of interactions can change the whole structure of a community. My primary perspective for the reconsideration of charismatic authority is a perspective drawn from linguistic anthropology. K e y w o r d s: charismatic authority, spiritual eldership, Max Weber, religious communication, anthropology of religion.
А н н о т а ц и я: Статья посвящена рассмотрению теории Вебера о харизматической власти. Традицио... more А н н о т а ц и я: Статья посвящена рассмотрению теории Вебера о харизматической власти. Традиционно академиче-ская мысль видела источник такой власти либо в личности лидера, либо в конструктивистских стараниях группы его почитателей. Однако в статье рассматривается не источник харизматической власти, но механизм ее осуществления. На материалах, полученных в ходе включенного наблюдения в православной общине, управляемой старцем, автор дает детальное описание особенностей организации этой группы, внешних постсоветских условий ее появления и ин-ституционализации харизмы. Материалы включенного наблюдения позволяют рассмотреть харизматическую власть через призму повседневной коммуникации. Статья анализирует, как меняется взаимодействие (а следовательно, и структура сообщества), если собеседник в коммуникации тет-а-тет наделяется нечеловеческими способностями. К л ю ч е в ы е с л о в а: харизматический тип власти, старчество, Вебер, коммуникация в религиозных группах, антро-пология религии. Д л я с с ы л о к: Дубовка Д. Сила слова старца: механизм осуществления харизматической власти // Антропологиче-ский форум. 2017. № 33. С. 37–64. A b s t r a c t: The article considers Weber's theory of charismatic power. Traditionally, academic thought has interpreted the source of the power as either a leader's personal characteristics or constructive actions of his / her devoted group. Instead of looking at causes of charismatic authority, I am interested in the ways of performing charismatic authority and techniques of its realization. My fi eldwork was conducted in a remote Russian village with an Orthodox community, devoted to a spiritual elder (starets). Through careful ethnography, I will describe the post-Soviet conditions of turning a collective farm into a religious group, the group's organizational characteristics, and the process of the charisma's routinisation. The main goal of the article is to analyse communicative practices of the community. I suggest that a lot of presuppositions, on which our everyday face-to-face communication is based, would not hold in the case in which an interlocutor, according to believers, has unhuman abilities (e.g., elders can see the future). Thus, the micro level of interactions can change the whole structure of a community. I suggest to look into charismatic authority through the perspective of linguistic anthropology. K e y w o r d s: charismatic authority, spiritual eldership, Max Weber, religious communication, anthropology of religion. T o c i t e t h i s a r t i c l e: Dubovka D., 'Sila slova startsa: mekhanizm osushchestvleniya kharizmaticheskoy vlasti' [The Power of a Spiritual Elder's Words: The Ways of Communication in a Community with Charismatic Authority], Antro-pologicheskij forum, 2017, no. 33, pp. 37–64.
From a secular perspective, certain religious techniques of self-transformation, such as the comp... more From a secular perspective, certain religious techniques of self-transformation, such as the complete subordination of an individual to a spiritual leader, appear to violate fundamental human rights and are hence unacceptable. Conversely, religious traditions offer a different view of the subject and their welfare and the means by which this welfare can be achieved. Nowadays, however, the secular environment in which they operate affects religious groups. As a result, some techniques of self-transformation reflect a mixture of secular and religious worldviews. This article examines techniques of self-transformation in contemporary Russian Orthodox convents. It explores how the notion of spiritual growth is influenced by a paradox in the Russian Orthodox concept of sainthood involving a proportional relationship between the profound perception of one’s sinfulness and the increase of one’s virtues. The secular understanding of time that prevails in contemporary monasteries highlights this contradiction and calls into question the possibility for spiritual growth. By focusing on the diachronic dimension of self-transformation techniques, this article challenges current understandings of secular and non-secular agency.
According to secular views, some religious techniques of the self, such as complete subordination... more According to secular views, some religious techniques of the self, such as complete subordination of a person to spiritual leader, seem to violate basic human rights, and hence unacceptable. Conversely, religious traditions have different views on the subject and his/her good, and how this good can be achieved. In today’s world, however, religious groups have to relate their views with the secular environment, and, therefore, some self‐cultivation techniques represent a mixture of different worldviews. This article examines the techniques of the self in contemporary Orthodox convents. It explores how the notion of spiritual growth is influenced by an inner contradiction within the Orthodox Christian concept of sainthood — namely, between the deep perception of one’s sinfulness and the rising of virtues. The secular understanding of time, which exists in today’s monasteries, emphasizes this contradiction and puts into question the possibility of spiritual growth. By concentrating on diachronic dimension of self‐transformation techniques, this article challenges current understanding of the secular and non‐secular agency. Keywords: anthropology of religion, contemporary Orthodox monasteries, techniques of the self, secular and non-secular agency, subjectivity.
In Praying with the Senses: Contemporary Orthodox Christian Spirituality in Practice, edited by S... more In Praying with the Senses: Contemporary Orthodox Christian Spirituality in Practice, edited by Sonja Luehrmann. Indiana University Press
A b s t r a c t: The article considers Weber's theory of charismatic power as an interpretive mod... more A b s t r a c t: The article considers Weber's theory of charismatic power as an interpretive model for the examination of religious beliefs. Traditionally, academic thought has interpreted the source of the power as either a leader's personal characteristics or constructive actions performed by his / her group. Instead of searching for the causes of charismatic authority, I am interested in ways of performing charismatic authority and techniques for its realisation. My fi eldwork was conducted in a remote Russian village with an Orthodox community, devoted to a spiritual elder (starets). Through careful ethnography, I will describe the post-Soviet conditions that have transformed a collective farm into a religious group, the group's organisational characteristics, and the process by which the leader's charisma is routinised. The main goal of the article is to analyse the communicative practices of the community. I suggest that many of the presuppositions on which our everyday face-to-face communication is based would not hold in a case in which an interlocutor, according to believers, had superhuman abilities (e.g., the ability to predict the future). Thus, the micro level of interactions can change the whole structure of a community. My primary perspective for the reconsideration of charismatic authority is a perspective drawn from linguistic anthropology. K e y w o r d s: charismatic authority, spiritual eldership, Max Weber, religious communication, anthropology of religion.
А н н о т а ц и я: Статья посвящена рассмотрению теории Вебера о харизматической власти. Традицио... more А н н о т а ц и я: Статья посвящена рассмотрению теории Вебера о харизматической власти. Традиционно академиче-ская мысль видела источник такой власти либо в личности лидера, либо в конструктивистских стараниях группы его почитателей. Однако в статье рассматривается не источник харизматической власти, но механизм ее осуществления. На материалах, полученных в ходе включенного наблюдения в православной общине, управляемой старцем, автор дает детальное описание особенностей организации этой группы, внешних постсоветских условий ее появления и ин-ституционализации харизмы. Материалы включенного наблюдения позволяют рассмотреть харизматическую власть через призму повседневной коммуникации. Статья анализирует, как меняется взаимодействие (а следовательно, и структура сообщества), если собеседник в коммуникации тет-а-тет наделяется нечеловеческими способностями. К л ю ч е в ы е с л о в а: харизматический тип власти, старчество, Вебер, коммуникация в религиозных группах, антро-пология религии. Д л я с с ы л о к: Дубовка Д. Сила слова старца: механизм осуществления харизматической власти // Антропологиче-ский форум. 2017. № 33. С. 37–64. A b s t r a c t: The article considers Weber's theory of charismatic power. Traditionally, academic thought has interpreted the source of the power as either a leader's personal characteristics or constructive actions of his / her devoted group. Instead of looking at causes of charismatic authority, I am interested in the ways of performing charismatic authority and techniques of its realization. My fi eldwork was conducted in a remote Russian village with an Orthodox community, devoted to a spiritual elder (starets). Through careful ethnography, I will describe the post-Soviet conditions of turning a collective farm into a religious group, the group's organizational characteristics, and the process of the charisma's routinisation. The main goal of the article is to analyse communicative practices of the community. I suggest that a lot of presuppositions, on which our everyday face-to-face communication is based, would not hold in the case in which an interlocutor, according to believers, has unhuman abilities (e.g., elders can see the future). Thus, the micro level of interactions can change the whole structure of a community. I suggest to look into charismatic authority through the perspective of linguistic anthropology. K e y w o r d s: charismatic authority, spiritual eldership, Max Weber, religious communication, anthropology of religion. T o c i t e t h i s a r t i c l e: Dubovka D., 'Sila slova startsa: mekhanizm osushchestvleniya kharizmaticheskoy vlasti' [The Power of a Spiritual Elder's Words: The Ways of Communication in a Community with Charismatic Authority], Antro-pologicheskij forum, 2017, no. 33, pp. 37–64.
From a secular perspective, certain religious techniques of self-transformation, such as the comp... more From a secular perspective, certain religious techniques of self-transformation, such as the complete subordination of an individual to a spiritual leader, appear to violate fundamental human rights and are hence unacceptable. Conversely, religious traditions offer a different view of the subject and their welfare and the means by which this welfare can be achieved. Nowadays, however, the secular environment in which they operate affects religious groups. As a result, some techniques of self-transformation reflect a mixture of secular and religious worldviews. This article examines techniques of self-transformation in contemporary Russian Orthodox convents. It explores how the notion of spiritual growth is influenced by a paradox in the Russian Orthodox concept of sainthood involving a proportional relationship between the profound perception of one’s sinfulness and the increase of one’s virtues. The secular understanding of time that prevails in contemporary monasteries highlights this contradiction and calls into question the possibility for spiritual growth. By focusing on the diachronic dimension of self-transformation techniques, this article challenges current understandings of secular and non-secular agency.
According to secular views, some religious techniques of the self, such as complete subordination... more According to secular views, some religious techniques of the self, such as complete subordination of a person to spiritual leader, seem to violate basic human rights, and hence unacceptable. Conversely, religious traditions have different views on the subject and his/her good, and how this good can be achieved. In today’s world, however, religious groups have to relate their views with the secular environment, and, therefore, some self‐cultivation techniques represent a mixture of different worldviews. This article examines the techniques of the self in contemporary Orthodox convents. It explores how the notion of spiritual growth is influenced by an inner contradiction within the Orthodox Christian concept of sainthood — namely, between the deep perception of one’s sinfulness and the rising of virtues. The secular understanding of time, which exists in today’s monasteries, emphasizes this contradiction and puts into question the possibility of spiritual growth. By concentrating on diachronic dimension of self‐transformation techniques, this article challenges current understanding of the secular and non‐secular agency. Keywords: anthropology of religion, contemporary Orthodox monasteries, techniques of the self, secular and non-secular agency, subjectivity.
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A b s t r a c t: The article considers Weber's theory of charismatic power. Traditionally, academic thought has interpreted the source of the power as either a leader's personal characteristics or constructive actions of his / her devoted group. Instead of looking at causes of charismatic authority, I am interested in the ways of performing charismatic authority and techniques of its realization. My fi eldwork was conducted in a remote Russian village with an Orthodox community, devoted to a spiritual elder (starets). Through careful ethnography, I will describe the post-Soviet conditions of turning a collective farm into a religious group, the group's organizational characteristics, and the process of the charisma's routinisation. The main goal of the article is to analyse communicative practices of the community. I suggest that a lot of presuppositions, on which our everyday face-to-face communication is based, would not hold in the case in which an interlocutor, according to believers, has unhuman abilities (e.g., elders can see the future). Thus, the micro level of interactions can change the whole structure of a community. I suggest to look into charismatic authority through the perspective of linguistic anthropology. K e y w o r d s: charismatic authority, spiritual eldership, Max Weber, religious communication, anthropology of religion. T o c i t e t h i s a r t i c l e: Dubovka D., 'Sila slova startsa: mekhanizm osushchestvleniya kharizmaticheskoy vlasti' [The Power of a Spiritual Elder's Words: The Ways of Communication in a Community with Charismatic Authority], Antro-pologicheskij forum, 2017, no. 33, pp. 37–64.
Keywords: anthropology of religion, contemporary Orthodox monasteries, techniques of the self, secular and non-secular agency, subjectivity.
A b s t r a c t: The article considers Weber's theory of charismatic power. Traditionally, academic thought has interpreted the source of the power as either a leader's personal characteristics or constructive actions of his / her devoted group. Instead of looking at causes of charismatic authority, I am interested in the ways of performing charismatic authority and techniques of its realization. My fi eldwork was conducted in a remote Russian village with an Orthodox community, devoted to a spiritual elder (starets). Through careful ethnography, I will describe the post-Soviet conditions of turning a collective farm into a religious group, the group's organizational characteristics, and the process of the charisma's routinisation. The main goal of the article is to analyse communicative practices of the community. I suggest that a lot of presuppositions, on which our everyday face-to-face communication is based, would not hold in the case in which an interlocutor, according to believers, has unhuman abilities (e.g., elders can see the future). Thus, the micro level of interactions can change the whole structure of a community. I suggest to look into charismatic authority through the perspective of linguistic anthropology. K e y w o r d s: charismatic authority, spiritual eldership, Max Weber, religious communication, anthropology of religion. T o c i t e t h i s a r t i c l e: Dubovka D., 'Sila slova startsa: mekhanizm osushchestvleniya kharizmaticheskoy vlasti' [The Power of a Spiritual Elder's Words: The Ways of Communication in a Community with Charismatic Authority], Antro-pologicheskij forum, 2017, no. 33, pp. 37–64.
Keywords: anthropology of religion, contemporary Orthodox monasteries, techniques of the self, secular and non-secular agency, subjectivity.