The Social Dynamics of Russia’s Desecularisation: a Comparative and Theoretical Perspective1
This article approaches Russia’s desecularisation from a comparative and theoretical perspective. For this purpose, it applies to the Russian case a conceptual framework designed for comparative studies of the world’s many counter-secularisations, and as a result it offers a theoretical model to exp...
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| Format: | Electronic Article |
| Language: | English |
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Routledge
2013
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| In: |
Religion, state & society
Year: 2013, Volume: 41, Issue: 3, Pages: 254-283 |
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Volltext (lizenzpflichtig) |
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| 520 | |a This article approaches Russia’s desecularisation from a comparative and theoretical perspective. For this purpose, it applies to the Russian case a conceptual framework designed for comparative studies of the world’s many counter-secularisations, and as a result it offers a theoretical model to explain the social dynamics of Russia’s desecularisation. The model reveals a chain of causal links extending from initial conditions for desecularisation at the end of the Soviet era to the formation of the current desecularising regime and to its likely collapse leading to a new phase of desecularisation. The model attributes the contradictory and inconsistent outcomes of Russia’s religious resurgence to its prevailing pattern of desecularisation from above. It shows why desecularisation from above rather than from below prevailed, and why its strategies included the formation of ethno-religious church-state hybrid monopolies, religious protectionism, ethnicisation of faith and cultivation of nationalistic, undemocratic and intolerant ideologies. The model also explains why and how the current desecularising regime has slowed down religious growth and mobilisation from below. Furthermore, since the current desecularising regime exists in a symbiosis with the political and ideological regime of Putin’s Russia, the former shares the vulnerabilities of the latter. Building on rational choice theory, the article predicts that Russia’s present desecularising regime will become unsustainable and ultimately collapse. Its fall will be followed by a much more competitive and unpredictable desecularisation from below, which has so far been largely suppressed. In conclusion I outline a research agenda derived from this theoretical model. | ||
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