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Introduction. Russians of Mongolia are a diaspora that formed as a result of migrations in the mid-nineteenth to early twentieth centuries. The article considers patterns and plots of Russian historical memory in Mongolia traced in narratives recorded during a field study of the specified ethnic group in August 2023 within a corresponding project funded by Russian Science Foundation (reg. no. 23-18-00478). Goals. The paper considers some key discourses of historical memory construction that largely shaped the Russian diaspora in Mongolia. The historical memory of Mongolia’s Russians is interesting as a reflection of the group’s formation stages, its ethnocultural contexts and self-identification trends. Methods. The main tool of obtaining data on ethnocultural and linguistic features of the ethnic group are detailed autobiographical narratives, the latter be understood as reconstructions aimed not at demonstrating the actual state of affairs but rather at reconstituting reinterpreted experiences of the past. So, the analysis focuses on materials collected during the aforementioned field study. A total of 17 autobiographical interviews were recorded across different social groups of Mongolia’s Russians — in Ulaanbaatar, Darkhan, and Züünkharaa. Results. The Russians of Mongolia tend to construct an image of the diaspora as a community that had been forced to stay cut off from homeland Russia as a result of insurmountable circumstances, and that remained as faithful despite the experienced rejection and discrimination. It is noteworthy the discourse of somewhat rejected diaspora has not only symbolic meanings associated with the rehabilitation of Mongolia’s Russians after their history was defamed with the ‘Semyonovtsy’ myth — but also pursues a completely practical goal: appealing to their patriotism Russians strive to achieve an improvement in their legal status in Mongolia, get support from Russia, and expand their civil rights.

The object of this study is a new Russian migrant community in Estonia, a relatively small group of Russian citizens who escaped their home country after the resumption of the mass-scale attack against Ukraine. The author seeks to identify major narratives produced the anti-Putin Russian migrants settled in Estonia and unveil their political meanings. The article discusses how these narratives are communicated, what audiences they appeal to, and how the agency of the new Russian community in this Baltic state is discursively constructed. The author explains how Russia-centric narratives of emigrants are transformed and adjusted to Estonian and - in a broader sense - European political agenda. [ABSTRACT FROM AUTHOR]

The article examines the contribution of Ivan Lagovsky (1899–1941) to Christian pedagogy of the Russian diaspora. The author draws attention to the fact that Lagovsky’s pedagogic activity is closely connected with the Russian Student Christian Movement (RSCM), which has become a kind of “laboratory” for the development of new methods and forms of work. Lagovsky was V. V. Zenkovsky’s main assistant in the work of the Religious and Pedagogical Cabinet in Paris, he organized pedagogical meetings and seminars, made reports, coordinated the work with children in the RSCM; after moving to Estonia, he established the work with children and youth within the framework of the RSCM in the Baltic States. Lagovsky’s contribution to the theory of pedagogy is connected, first of all, with the fact that he develops the V. V. Zenkovsky’s ideas about the “integral school”. Lagovsky emphasizes that an integral approach could be found not only in a religious, but also in an anti-religious school (the experience of Soviet Russia); that with an integral religious approach we are not talking about the quantitative ratio of secular and religious school subjects or the introduction of religious attributes into the educational process, but about the revision of fundamental principles of pedagogy. The main point should be attention to the spiritual life of the child, their spiritual growth, the event of his meeting with Christ. For this end, it is necessary to take into account the peculiarities of the spiritual state of modern youth, pay attention to physical education, understood as “religious culture of the body”, the development of creative abilities, and involvement in culture. The article also outlines those religious philosophical and theological views of Lagovsky, which help us better to understand his theory of pedagogy (Orthodox philosophy of corporeality, theology of culture, “realism” in theology). Particular attention is paid to the importance for Christian pedagogy of not only talking about Christ, but also witnessing about Him. In the life of Ivan Lagovsky such witness’ testimony was his martyrdom: arrested by the NKVD in Estonia, he was executed and canonized as a martyr.

The article introduces into scientific circulation and for the first time examines the marginalia of I.A. Bunin at the “Collection of Poems” (1927) by V.F. Khodasevich from the funds of the Russian Archive of Leeds (RAL). A comprehensive analysis of the marginalia of I. Bunin, undertaken by the authors of the article, allows to clarify both the aesthetic and general poetic principles of I. Bunin himself, and his attitude to the poetry of V. Khodasevich. As a result of the study, conclusions were made that in his marginalia I. Bunin appears as a traditionalist advocating for classical aesthetic orientation. He does not accept the symbolist worldview and modernist poetics, the mixing of prosaism and poetism, reduced “physiological” imagery, the use of heterogeneous lexical and stylistic layers. It is these characteristic features of V. Khodasevich’s poetry that cause the negative attitude of I. Bunin, which is reflected in his marks and comments. The negative marginalia of I. Bunin are also associated with the biographical context of V. Khodasevich’s poems, which is not always “read” by I. Bunin, as well as with allusions to the poetry of A. Bely and A. Blok.

This 2021 paper discusses the prehistory and some elements of political culture of the new Russian emigration which has been growing since the return of Putin as Russia's president. Following a sociological study, I argue that a qualitative change occurred between 2012 and 2018 in the moods and action predispositions of the new émigrés which can contribute to a strong anti-authoritarian political culture of a significant part of the diaspora. Small recent additions deal with the Seventh Wave of emigration caused by Putin's war in Ukraine, and the possibilities of structuration and further mobilization of the cross-border Russian prodemocracy movement. [ABSTRACT FROM AUTHOR]

Introduction. The study analyzes Russian places of memory in contemporary Harbin. Goals. The paper seeks to answer the question if a memorial consensus regarding the Russian heritage in China is possible, the term ‘memorial consensus’ as such denote a certain formal or informal agreement — between governments or within the community — whether to accept or reject certain symbols of the past, and how to interpret the historical events. That would guarantee conflict-free attitudes to places of memory and their due use for ritual purposes. Moreover, such an agreement regulates how certain memorials or memorable dates associated with a common history may be used in a way most acceptable to all the parties. And the present-day war on monuments around the world makes the study timely enough. In this regard, the Chinese experiences of forming a model for accepting a common past are of essential interest. Materials and methods. Methodologically, the work clusters with memory studies. The paper relies on the concepts ‘places of memory’ and ‘cultural memory’ to apply them to empirical materials of Heilongjiang and focus on toponyms, monuments, cemetery, museum exhibitions, architectural monuments, including Orthodox Christian churches. The discussion shall comprise not only monuments associated with White Russian émigrés but also later Soviet memorials. The paper investigates topographic data, visual materials, reference books dealing with historical and cultural landscapes, and historical works. Discussion. In terms of academic disciplines, the study involves historical, political science, sociological, and cultural approaches. This makes it possible to combine the analysis of the position of memorial objects with political changes in the region. Results. The work shows that a memorial consensus about the ‘Russian past’ has been formed in Harbin to meet tourist needs within the city’s image. This has been facilitated by the rapid development of domestic tourism in China. An important role in finding a memorial consensus was played by the constant dialogue between leaders of the two countries. The study identifies a total of three periods when relationships between national leaders had positive impacts on the policy towards the past. The first period is the time of the union between I. V. Stalin and Mao Zedong, the second period is the dialogue between B. N. Yeltsin and Jiang Zemin, and the third one is the tandem of V. V. Putin and Xi Jinping.

The publication covers 21 letters by the father-superior of the Konevsky Nativity of the Theotokos Monastery in Finland, hegumen Amphilochius (Kulakov) to the emigrant of the first wave, Prince Alexei Vasilyevich Obolensky in the period 1926-1934. The letters were kept in the archive of the New-Valamo Monastery in Finland and are published for the first time. The first of the submitted letters was written by hegumen Amphilochius on June 23, 1926, the last - on January 27, 1934. Until 1939, the hegumen still congratulated the Obolenskys on Christmas and Easter. The correspondence began when the hegumen was 51 years old, for eight years he wrote about 2-3 letters annually, and after 1934 he sent brief congratulations on church celebrations. Father Amphilochius took monastic vows in the Valaam Monastery in 1908, and in 1920 was moved to the Konevsky Monastery. He became one of the brightest representatives of the old-style movement. It arose after the Finnish Orthodox Church introduced the Gregorian calendar (1921) and the "new" Paschal in 1925. A Church court condemned him and removed from the abbacy for refusing to accept the reform. Nevertheless, the former father-superior remained to live in the monastery, performed general monastic work and prayed in a cell. His correspondence with Obolensky was mainly of a spiritual upbringing nature, however, some references concerned to the church life of that time. The letters are also interesting because of revealing of the inner world and views of one of the "leaders" of the old-style movement in Finland, they show him as a deeply spiritual person devoted to monastic traditions.

Since 1991, when they regained their independence, the Baltic States have made a concerted effort to become part of the Western alliance system. The article is based on the idea that the primary reason for this orientation cannot be explained solely by normative elements such as identity or culture. Undoubtedly, the West has always been a world to which these countries in question did not belong. Nevertheless, it should not be forgotten that the main priority of the Baltic States, which are categorised as small states, is to preserve their independence. As a result of their historical experiences, Russia is the biggest obstacle that the Baltic countries see in front of these goals. In order to balance the renewed and intensely felt Russian threat, the West has been seen as the only real strategic choice for the region’s countries. This article argues that the countries of the region have no alternative option in this process, which resulted in membership in NATO and the EU. Indeed, historical experience has shown that these countries’ strategic choices, such as bandwagoning to preserve their independence, which would mean aligning with the threatener, or avoiding being the centre of attention of the adversary by remaining neutral have not yielded results. Therefore, this article aims to try to understand the logic of the Baltic states’ strategic choices based on the balance of threat theory. This is because by turning towards the West, the countries of the region have sought to balance not Russian power but the threat they perceive from this country.

For the first time, the history of the publishing house of the third wave of Russian emigration “Syntaxis” is reconstructed, a brief outline of the history of the journal of the same name is given. The article provides a historiographic review of the study of the topic. The sources for funding the journal and the publishing house are identified. The activity of the “Syntaxis” printing house and the reasons of its origin are reconstructed. The role of the owners and founders of the publishing house M. V. Rozanova and A. D. Sinyavsky in the activities of the publishing house is shown. Particular attention is paid to the wellknown books by A. D. Sinyavsky. The publishing policy of “Syntaxis” is analysed. The thematic and typological analysis of its products is given. The publishing house has discovered the names of E. Limonov, V. Sorokin and others that are popular with modern Russian readers. Memoirs by A. Z. Steinberg attract the attention of scientists of various profiles. Non-traditional editions of “Syntaxis”are of interest to domestic and foreign bibliophiles and antiquarians. The activities of the publishing house “Maryina Roshcha” – a branch of “Syntaxis” is shown. Special attention is paid to the illustrators of the publishing house.

The article examines the size and political and legal status of the Russian diaspora in China on the eve of the First World War, the features of the relationship of Russian subjects—ordinary citizens (peasants, employees of the Chinese Eastern Railway (CER), other Russian and joint Sino–Russian enterprises in China) and Russian diplomats—with local residents and authorities. Sino–Russian interstate relations, problems, and achievements of Russian foreign policy in the Far East and Central Asia are analyzed. Particular attention is paid to clarifying the balance of colonialism and equality in the policy of the Russian Empire towards China. The author introduces the concept of "parallel colonizations," which consists, on the one hand, of the implementation of the strategic goals of Russian policy by traditional means and methods of state diplomacy and, on the other hand, the spontaneous penetration of Russian peasants and merchants into China, which intensified on the eve of the First World War, creating settlements and trading posts practically autonomous from the Russian authorities. [ABSTRACT FROM AUTHOR]

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The article examines the history of Russian immigrants on the Philippine Island of Tubabao, where they fled from China in 1948 to avoid repatriation to the USSR. The refugees lived on the island for four years, a period the local population remembers as Tiempo Russo. The authors goal was to examine how Filipinos saw the Russians by interviewing older islanders who had had direct contacts with the emigrants. The survey focused on three topics: 1) Fears of the Russians when they arrived on the island; 2) Formal and informal social means of communication between natives and Russians; 3) The level of respondents' trust in Russian refugees. The interviews revealed that the large number of refugees (6,000) who arrived on the island initially aroused apprehension among the local population. However, the Russians good behavior, friendliness and openness eventually dispelled all fears. The Russians and the islanders developed stable links as they bartered products and carried out leisure activities together, among others. At the same time, the islanders were introduced to Russian everyday culture: playing the piano, watching movies, drinking alcohol (coconut wine). In general, the local population saw their temporary positive effects. They made an impression as open, friendly, hospitable people, who loved to drink and treat others very well.

The article is devoted to the interwar story of the Russian diaspora in Finland and focuses primarily on the fate of the Orthodox Church. The Finnish Orthodox Church grew out of the Diocese of Vyborg and Finland of the Russian Orthodox Church, from which, after the declaration of the independence of Finland, it received autonomy in 1921. In 1923, the young church came, with canonical violations, under the omophorion of the Constantinople Patriarch. A jurisdictional crisis and a calendar split in the Orthodox congregation accompanied this move. The Russian diaspora was opposed to acts of the local church authorities, but the situation of Russian refugees was such as it did not allow them to infl uence the decisions of the authorities. It had its own diffi culties, which, in general, were similar to those experienced by the entire Russian emigration. There were also specifi c features which are described in the article. During the years 1917–1939, about 44,000 refugees from Soviet Russia moved to Finland, many of them later went on to Europe and America. Russian Orthodox Christians who remained in 1926–1927 were able to register two old-style autonomous Orthodox communities in Vyborg and Helsinki, which came under the jurisdiction of Metropolitan Evlogy (Georgievsky) at fi rst, and in 1945 were passed to Moscow Patriarchate and became the basis of the modern Patriarchal Deanery of the Russian Church. The Orthodox Church in Finland, in addition to economic, social and political problems, faced such phenomena as nationalism and interethnic hostility; nevertheless, it was able to preserve a canonical structure and served as a buff er, conciliating hatred and enmity in people who experienced hardships of the time. As a result, in the postwar period it was able to restore the lost churches, to gain authority in society and to achieve normalisation of relations with the Russian Orthodox Mother Church.

Attracting compatriots living abroad is strategically vital in the context of continuing depopulation in Russia. However, a multilayered definition of the category of a compatriot creates blurred boundaries. As a result, it is somewhat problematic to assess the number of Russian compatriots living abroad objectively. The paper presents the results of a study of the socio-demographic structure of the Russian-speaking population in far-abroad countries. The statistical data of Rosstat, the UN, Eurostat, OECD, and national statistical services of foreign countries were analyzed to assess the number of Russian-speaking populations and determine the main emigration channels and geography of resettlement. Within the study, the authors have conducted an expert survey of the Ministry of Foreign Affairs of the Russian Federation, the Embassies of the Russian Federation, and representative offices of Rossotrudnichestvo in foreign countries. The survey results indicate the heterogeneous structure of Russian-speaking communities by reasons of emigration, socio-economic status, degree of integration into the host society, gender, and ethnic composition, and geography of resettlement. However, state policy analysis towards compatriots shows that it targets people who already demonstrate an interest in Russia, participate in Russian-speaking organizations, and get involved in cultural, religious, and sports events. There is a need for cooperation and interaction with Russian-speaking people. Moreover, given that young people adapt and get integrated more efficiently, it is essential to prevent the loss of cultural capital of Russian-speaking youth living abroad. It is necessary to develop and implement a more differentiated approach towards interaction with the Russian-speaking population.

The Russian press of interwar Wilno reflected Polish translations of the poetry of Alexander Blok and the opinions of Polish critics about the work of the Russian poet. These reflections were accompanied by publications with remarks about Blok’s influence on Polish poets. The study of articles and notes on such topics reveals the literary landmarks of the Wilno Russian environment, the mechanisms for the formation and strengthening of the literary reputation of the Russian poet. The research materials are extracted from the Wilno press in Russian in 1923–1934. The study showed that the Polish reception of Blok’s work helped to strengthen the literary reputation of the greatest Russian poet of the era.

Since the collapse of the Soviet Union in 1991 left twenty-five million ethnic Russians living outside the contemporary borders of the Russian Federation, the country’s ruling elite have undertaken increasing efforts over time to formulate policies on “compatriots”, regardless of whether this population has conceived of themselves as such. Drawing on political speeches, official policy documents, and scholarly literature, this paper seeks to illustrate how the Kremlin’s understanding of the boundaries and meaning of national identity has driven its diaspora politics. More precisely, I argue that the contextualization of Russian diaspora is constituted and constrained by the vision of national identity that the Kremlin endorses over other competing visions of Russian identity, since diaspora is primarily defined in reference to the nation. Moreover, my research highlights that the Russia’s interaction with Europe and the West plays a key role in the process of constituting its identity. This interaction, in turn, influences how the Russian authorities formulate diaspora policies in the former Soviet states. Finally, I suggest that the Kremlin’s instrumentalization of compatriots serves as a domestic goal by promoting national unity around a vision of national identity that it endorses.

This article considers the reception of pianist Nikolai Orloff (1892-1964) by the British musical press through an analysis of reviews published by The Musical Times, and also by national and local newspapers held in digital archives. A hybrid methodology was used to identify, sift, and code relevant primary source material in a large digital archive within the context of existing Orloff scholarship. Examples of the reviews relating to Orloff’s performances are given, and sugges­tions for future projects made.

This article addresses Rachmaninoff’s activities in Paris, both a musical capital of the world and unrivalled cultural centre of the Russian emigration until 1940. It looks at the small number of concerts performed by the pianist there and places them in the context of the French press. It attempts to understand his ambiguous personal relationship to the city, the activity of his publishing company “TAIR”, and finally assesses the extent of the composer’s charitable endeavours for the Russian community. The article concludes Rachmaninoff was of monumental significance for the “Russian” Paris.

This article addresses the theme of Russian music in the German city of Dresden as it initially related to the virtuosi who had arrived from Russia. After the Revolution of 1917, the roles of Russian emigres, such as Issay Dobrowen, Sergei Rachmaninov, Sergei Jaroff with his Don Cossack Choir, Maria Chebotaryova-Vyrubova and others, grew in significance. On the strength of Russian emigre newspapers, archival documents, reference and research literature, individual events involving Russian music in this city during the inter-war years have been re-created and placed in a broad socio-cultural context.

The article presents a reconstruction of the history of cooperation between I.A. Bunin, V.N. Bunina and the Chekhov Publishing House in New York, where in 1952 –1955 the last lifetime Bunin’s books were published: the novel “Life of Arseniev” (first full edition), collections of stories “Spring in Judea. Rose of Jericho” and “Mitya's Love. Sunstroke”, as well as the collection of stories “The Loopy Ears” and the unfinished essay “On Chekhov”. The last two books were published by V.N. Bunina after the author’s death.

The Russia-Ukraine conflict raised fears that Kazakhstani Russians outside of Russia could be mobilized by the idea of the Russkiĭ mir (Russian world), which has been actively spread on the Russian-speaking segment of social media. Although Russian- speaking social media are popular in Kazakhstan, the example of young Kazakhstani Russians demonstrates that social media usage strengthens the connection to Kazakhstan rather than to the historical "home" country. Being surrounded by visual and textual information related to Kazakhstani urban centers, local Russian youth begin to envisage and create their version of Kazakhstan based upon personal social media feeds. As a result, their civic awareness and sense of belonging to Kazakhstan raise and allow these young people to navigate and portray their national identity in a positive way. [ABSTRACT FROM AUTHOR]

The study of the significance of Alexander Blok and his work in the perceptions of the Russian environment in the interwar Wilno reveals its literary orientations. Blok’s literary reputation was supported and strengthened by the main sources and processes of the formation of literary reputation – Blok’s text themselves (in particular, books in the library of the Vilna Russian society and reprints from Soviet publications), evaluations of his work in the Wilno press, literary evenings and discussions dedicated to his poetry. The research materials were collected from the Wilno press in Russian language published in 1921–1939. The study shows the exceptional importance of Blok, as the greatest poet of the era, in the perceptions of the Russian community.

Abstact: This article studies the fate of World War I veterans in the Russian diaspora. The author discusses the settlement of former combatants, assistance by émigré organisations, and historical memory. Her research relies on a broad source base, including archival and published documents, as well as émigré periodicals. The article demonstrates that the former combatants were scattered in various countries and included prisoners of war, officials of the Russian Expeditionary Corps, as well as the members of the White movement. She concludes that, in contrast to Soviet Russia, the Russian diaspora sought to commemorate the “bearers of Russian honour” and perpetuate the memory of their exploits with memorials to those died in foreign lands.

A review of studies on the question of the mobility of Russian scientists in the recent period of Russian history is provided. The main stages and trends in the development of academic mobility over the past three decades are shown. The geography of migration flows, which involve employees of Russian research organizations and universities, is generalized. The unique position of Russia in terms of attractiveness for migrants from neighboring countries, which makes it possible to compensate to a certain extent for the outflow of domestic specialists, is emphasized. In addition, the authors draw attention to the methodological aspects of studying academic mobility and assessing its effectiveness, including the problem of data reliability and the development of a system of indicators. [ABSTRACT FROM AUTHOR]

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Copyright of Literature / Literatura is the property of Vilnius University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The publication presents a chapter from the manuscript “At the Evening Dawn” (1943–1948) by A.M. Remizov, based on author’s letters to his wife, S.P. Remizova-Dovgello, for 1923. The epistolary discourse of the manuscript reflects the circumstances of the second year spent by the spouses in Berlin. Comments give additional biographical material from archival sources. The Appendix contains Remizov’s original letters.

Copyright of Ethos (0860-8024) is the property of John Paul II Institute, Faculty of Philosophy, John Paul II Catholic University of Lublin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article aims to contribute to the growing literature on exploring relationships between objects, homes and identities in the context of migration. Using examples from a qualitative study of homemaking practices of Russian-speaking communities in the UK, the article discusses how the presence and use of certain objects and foods reflect complex meanings about home and belonging. Specifically, the article deploys the idea of 'diasporic' objects that signify the ambivalent nature of migrants' relationships with their past and present homes simultaneously acting as symbols of connection and detachment. As the objects 'travel' through different homes so too do their meanings, and, through this, 'diasporic' objects accumulate new values and biographies embedded in wider cultural and transnational contexts. Analytically, the concept of diasporic objects is offered as a way to approach the feeling of home as a changing category that is (re)produced through memories and senses, as well as through particular ways of appropriation and personalisation of spaces and places. [ABSTRACT FROM AUTHOR]

Copyright of Oikos: Lithuanian Migration & Diaspora Studies is the property of Lithuanian Emigration Institute and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Publicist, editor of periodicals, translator of Polish poetry, literary critic Dorofey Bokhan is an outstanding member of the Russian literary life of Minsk and Wilno. His biography in the Minsk period before the turn of 1919 and 1920 is generally well-known. But the Wilno period (1921–1939) has not been studied enough. The purpose of the study is to reconstruct the activities of Bokhan in Wilno in the first years after fleeing from the Bolshevik Minsk. The material for this study are newspapers in Russian, as well as documents of the Office of Government Commissar for the City of Wilno, Starostwo of Wilno and other institutions stored in the Lithuanian Central State Archives. The documents reveal a confusion about Bokhan’s year of birth: in some documents 1872 is indicated, in others – 1878. On the other hand, the date of Bokhan’s appearance in Wilno is discovered: he was registered at a new address on January 7, 1921. On the same day an edition of “Vilenskoe slovo” was released that included Bokhan’s first publication. Bokhan published articles, reviews, translations of Polish poetry in this newspaper. He also translated a poem by a young Belarusian poetess Natalia Arsenyeva and excerpts from the poem by a classic of Lithuanian literature Maironis “Young Lithuania”, as well as a poem by a Lithuanian poet Matas Grigonis. Bokhan translated Lithuanian poetry into Russian from Polish translations. Some of his articles were signed by the initials D. B., in some cases – N. Serebryansky. Feuilletons and poetic feuilletons were signed by the pseudonym Dodo and Vova Krutikov. The publication of the newspaper “Vilenskoe slovo” ceased in August 1921. In October of the same year, the “Vilenskoe utro” newspaper began to be published. The role of Bokhan in the newspaper was so great that the authorities considered him the actual editor, not the nominal editor Anatoly Romashev. In 1921, Bokhan became one of the leaders of the Wilno Russian society and headed the Literary and artistic section of the society. The literary and artistic section held numerous literary evenings. The authorities were suspicious of the patriotic character of the evenings. Reports on Russian culture were presented as a manifestation of disloyalty to the Polish state. The authorities saw Bokhan as “the most prominent and at the same time harmful” leader of the Russian press and the Wilno Russian society. Thus, in the early years of Bokhan in Wilno, he occupied an important place in the local Russian press and began to play a key role in Russian literary life. But due to conflicts in the Wilno Russian society in 1923, he withdrew from the society’s board and withdrew from participation in the Literary and artistic section.

Diaspora, which generally means the place where any nation or members of faith live as a minority outside their home country and the branch of any nation separated from its homeland, has been an important instrument of influence in the foreign policies of states since the 20th century. The Russian diaspora, whose population is estimated to be between 20 and 30 million in the world, is also included in this group. After the disintegration of the Soviet Union, the direction of the Russian Federation towards the West, the Yeltsin administration did not initially want to raise issues related to the Russian diaspora, but made the protection of the rights of the Russian diaspora one of the priorities of the Russian diaspora. In this context, the Russian diaspora, which has maintained its position in the RF foreign policy since the end of 1992 and whose conceptual, geographical and legal scope has been expanded in this process serves as an important instrument and basis for the realization of the foreign policy aims of the RF to contribute to the soft power and public diplomacy through the activities of the promotion of Russian language and culture in the world and the establishment of a positive image of the RF and to maintain its own sphere of influence by influencing the foreign policies of the states in post-Soviet geography. [ABSTRACT FROM AUTHOR]

The article aims to present the cultural activity of Vasiliy Vronsky, actor and Russian immigrant to interwar and postwar Romania. The materials used to make this article come from primary sources: interwar newspapers and the Archives of the Former Romanian Secret Services. At the same time, the article presents the positive attitude of the Romanian public towards the actor's activity and describes people's reaction towards various theatrical performances played on the Romanian stage. It also specifies the collaborations that Vasiliy Vronsky had with other personalities of Russian emigration, his tours in Romania, but also it includes unique information about the last period of his life. [ABSTRACT FROM AUTHOR]

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The paper brings up the challenge that the literary works authored by the "fourth-wave" emigrants face when entering the contemporary Russian literature. It is noted that the meaningful character of the Russian-speaking diaspora and the talented writers it comprises may be leading to local Russian-language literatures emerging outside Russia. A hypothesis is put forward that in the nearest future their interaction with the metropolitan Russian literature will develop following a classical regional model. An issue of establishing factors to identify such local literatures is discussed to distinguish them as advanced artistic phenomena. In conclusion, an effort is made to formulate the working principles to be applied for using the non-metropolitan Russian literature as a soft power resource.

Globalization covers the most diverse spheres of human life, including social, where the processes of migration and globalization of culture take on special significance. Cultures arise and develop, interacting with each other. And the first field of this interaction is the diaspora. Diaspora is the environment where culture is directly developed and enriched. The development of diasporas is carried out by spreading the culture, values and traditions of their people, but at the same time integrating into society with a different culture, which implies the acquisition of new socially and spiritually significant qualities. The psychological reason for the emergence of the diaspora is that people far from their homeland begin to understand, appreciate and even more love their native culture. The development of the modern world is characterized, as we know, by globalization. Can the phenomenon of the diaspora in modern social life be associated with it? No, because the diaspora is directly connected with culture, while globalization is opposed to culture. Globalization is aimed at unification, ignoring the problem of cultural identity. Globalization involves the erasure of cultural features, the loss of cultural, ethnic, religious differences. But at the same time, globalization contributes to the growth of population migration, which leads to an increase in the number of diasporas abroad. The rapid growth of immigrant communities and their institutionalization forced to talk about "the diasporaization of the world" as one of the scenarios for the development of mankind. One way or another, this process deepens and takes more and more new forms, and the role of diasporas and their influence are intensified.

The Russian population of Tajikistan has traditionally played a prominent role in political, economic, cultural and scientifi c development of the country despite the fact that Russian diaspora has always lacked consolidation. However the collapse of the USSR was followed by increasing deprivation of the Russians insofar as they adapt slowly to a new political and socio-economic system of Tajikistan, feel discriminated, are classifi ed as “poor” and tend to migrate to Russia. According to the author, the problem of the Russians in Tajikistan is a part of a broader “Russian problem of the XXIth century” and stresses the necessity to develop a national policy strategy of Russia.

After the collapse of the Union of Soviet Socialist Republics (USSR) in 1991, a large number of ethnic Russians situated in the former Soviet Republics became minority over-night. These diaspora residing as minorities in foreign lands out of the Russian Federation especially in Kazakhstan was considered a tool for Russian foreign policy to renew Russian prominence in the republics through policies like the Compatriot policy, Near Abroad and emphasis on promotion of culture and language. The focus of this study is to analyze how the Russian diaspora becomes an apparatus for Russia to design its soft power policies. This article studies Russian federation's policies related to Russian diaspora and the increasing weightage of Russian diaspora in Russian foreign policy. Along with this, the policies adopted by Kazakhstan with regard to its Russians and the Russian speaking population have also been looked at here. [ABSTRACT FROM AUTHOR]

Building on recent research into the religious aspects of the Cold War and the humanitarian efforts of the American Young Men’s Christian Association (YMCA) in early twentieth-century Europe, this article locates the historical origins of religious anti-communism in late imperial Russian reactions to the revolution of 1905–07. It explores the interactions of Russian Orthodox Christian intellectuals, especially Nikolai Aleksandrovich Berdyaev, with prominent YMCA leaders such as Donald A. Lowrie and Paul B. Anderson, both of whom were mainline Protestants. Using Russian and US archives, the article documents the networks and mechanisms through which Berdyaev influenced his YMCA contacts. It shows that he shaped their efforts to fight communism in the interwar period and early Cold War through the promotion of religious values, or what Anderson referred to as ‘a Christian solution to international tension’. This concept was derived from early twentieth-century Russian ideas about the opposition between Christianity and ‘nihilism’ or ‘humanism’ as integral worldviews. [ABSTRACT FROM AUTHOR]

This article, on the problem of religiosity in frontier communities, examines the transformation of ethnic Russian religiosity in Mongolia. In tracing how change in borders can affect religious identity, we find that a community existing under conditions of a constantly changing border most likely cannot preserve a religious tradition. With the end of the imperial period in Russia’s history, Orthodoxy became simply an element of collective memory, determining identity for ethnic Russians permanently residing in Mongolia. For this reason, the author introduces for scholarly circulation the concept of “memory of Orthodoxy.” It assumes a set of commemorative practices without church-going and without the church as a formal institution. Such lacuna led to a specific type of frontier religiosity, reliant on two or three traditions. Dual-faith and triple-faith are widespread phenomena among peoples of Inner Asia, often expressed as a combination of Buddhism and shamanism. Ethnic Russian colonization of Mongolia, launched from eastern Siberia where such practices were widely prevalent, led to their entrenchment. Cultural borrowings from the Mongols were not limited to religion alone; they involved language and everyday life. Russian identity was refined, as Russians became “local Russians” and then simply “locals.” The tie to local traditions and to the border as a resource opened new opportunities for a broader choice of confessions. The chronological span of the research encompasses the ethnic Russian diaspora in Mongolia from the late nineteenth century to the early twenty-first. [ABSTRACT FROM AUTHOR]

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The complete text of Georges Florovsky’s thesis, “Herzen’s Philosophy of History” is considered lost. The main goal of the present study is to discuss the discovery of this work in the archive of St. Vladimir’s Orthodox Theological Seminary (Crestwood, NY). Using the methods of redaction and source criticism, Paul Gavrilyuk off ers a reconstruction of all parts of the dissertation, based on the newly discovered document and previously published materials. The paper covers the following topics: (1) how Florovsky wrote his dissertation; (2) the defense of the dissertation in Prague; (3) the preparation of the dissertation for publication; (4) the description of the newly discovered material; (5) the reconstruction of the dissertation. Section two contains a hitherto unknown account of Florovsky’s dissertation defense by Alexander S. Izgoev.