Pub Date : 2022-01-01DOI: 10.15826/izv2.2022.24.4.061
O. Porshneva
This article analyses the role of the gender factor in promoting the image of an ally in the conditions of the First World War. The author shows that in the pre-revolutionary period of Russia’s participation in the war, pro-allied propaganda was used as an instrument of patriotic political mobilisation of society. The main plot of such propaganda was the successes of the allies, primarily England and France, in mobilising material and human resources in the interests of the war, and the achievements of those countries in organising the rear. In the publications of the press, gender language was widely used, as well as images of masculinity and femininity as examples of proper male and female participation in the war, and the patriotic efforts of men and women. The concepts of ideal masculinity used in promoting the image of an ally included the ideas of a responsible civic attitude, decisiveness, and energy as the main attributes of a man in the conditions of the “home front” of a new industrial war. Until the February Revolution of 1917, Great Britain served as a model when it came to national mobilisation in the propaganda of the Russian media, and its leaders, like the heads and representatives of the British Empire governments, became personal incarnations of masculinity. In contrast to them, the position of W. Wilson before the US entered the war was viewed as humiliating and humble, which contained negative gender connotations and contradicted the ideal of masculinity. The images of the allied nations’ women played a special role in patriotic mobilisation, embodying selflessness as the traditional ideal of femininity, while simultaneously involving new connotations and meanings associated with the proactive position of women in a new type of war. During the Revolution of 1917, in a situation of growing disillusionment with the war, the propaganda of the mobilisation efforts of the allies ceased to be a popular subject of Russian socio-political discourse. Titanic propaganda efforts undertaken by the allies themselves also failed. The public demand for gender equality actualised by the Revolution manifested itself in the movement to form women’s battalions, which also became a demonstration of the patriotic civic position of women. Despite its predominantly propagandistic rather than military significance, this movement also did not work as an instrument of patriotic mobilisation, showing the persistence of gender stereotypes and society’s weariness from war.
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Pub Date : 2022-01-01DOI: 10.15826/izv2.2022.24.2.039
V. Demenova
This article is devoted to the concept of “style” and the possibility of its application in the attribution of works of Buddhist metal sculpture. This aspect, which, as a rule, is peripheral for classical Oriental studies, Buddhology, and history, where it is interpreted quite freely, is one of the key ones for art history and museum attribution activities. The author notes the terminological and factual diversity of the designation of the “Sino-Tibetan style” in the circle of researchers of the art of Buddhism. The author poses the question of what exactly the concept of “Sino-Tibetan style” means and whether it is an indication of the body of technical and plastic features of sculptures, or just a designation of the geography of the origin of Buddhist sculptures of the eighteenth and nineteenth centuries made in the western provinces of China. The author refers to three sculptures which are the most controversial ones from the point of view of attribution (Maitreya Buddha from the private collection of A. V. Glazyrin (Ekaterinburg), Shakyamuni Buddha, and Begtse from the collection of the Sverdlovsk Regional Museum of Local Lore), which have several similar stylistic features, and which could presumably be attributed to the “Sino-Tibetan style” of the eighteenth century. Also, the article presents the results of the study of the metal composition of these sculptures using an X-ray fluorescence analyser (spectrometer). Based on the data obtained on the content of substances in the alloy and considering the general artistic and stylistic features of metal images, the author makes a conclusion as to when the attribution designation “Tibeto-Chinese style” is the most accurate one and when it can be applied to Buddhist gilded sculptures created on the territory of China (Manchu Qin dynasty) between the eighteenth and nineteenth centuries.
本文探讨了“风格”的概念及其在佛教金属雕塑作品归属中的应用可能性。这方面通常是古典东方研究、佛学和历史学的外围，在这些领域解释得相当自由，但却是艺术史和博物馆归属活动的关键之一。作者注意到，在佛教艺术研究者的圈子里，对“汉藏风”的称呼在术语和事实上都存在差异。作者提出了一个问题，“汉藏风格”的概念究竟是什么意思，它是否表明了雕塑的技术和塑料特征，还是仅仅是18世纪和19世纪中国西部省份制造的佛教雕塑起源的地理位置。作者引用了三件雕塑，从归属的角度来看，这三件雕塑是最具争议的(A. V. Glazyrin(叶卡捷琳堡)私人收藏的弥勒佛，释迦牟尼佛和斯维尔德洛夫斯克地区地方文化博物馆收藏的贝茨)，它们有几个相似的风格特征，可以推测是十八世纪的“汉藏风格”。此外，本文还介绍了使用x射线荧光分析仪(光谱仪)对这些雕塑的金属成分进行研究的结果。根据所获得的合金中物质含量的数据，结合金属图像的一般艺术和风格特征，笔者对“藏汉风格”的归属名称何时最准确，以及何时可以适用于十八至十九世纪中国(满清秦朝)境内创作的佛教镀金雕塑作出了结论。
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Pub Date : 2022-01-01DOI: 10.15826/izv2.2022.24.2.023
Tatiana I. Khoruzhenko
This article presents an attempt to consider the formation of the “Martian” text in Russian literature during the Silver Age. The author studies three novels about trips to Mars (On Another Planet by P. Infantiev, On a Neighboring Planet by V. Kryzhanovskaya, Red Star by A. Bogdanov) published in Russia from 1901 to 1908. The aim of the study is to identify the main stable elements of the structure that appeared in all the three novels. The author employs methods of comparative historical analysis. All the three novels are compared with each other and placed into the context of the mystical, utopian, and scientific searches of the epoch. The author identifies common elements of the structure of the narrative in the three texts (the composition consists of three parts: description of life on Earth — flight to Mars — return) and plot (interaction between earthlings and Martians, the idea of Martians as older comrades, a love story of a Martian and an earthling). It was also possible to trace the correlation of the three novels with the utopias of place and time and find out the influence of life-creating strategies that were popular in the Silver Age. The article examines the influence of the “Martian” text which emerged at the beginning of the century on Soviet science fiction starting with A. Tolstoy’s Aelita and ending with the novels of 1960s–1980s. As a result, the author concludes that the “Martian” text of the early twentieth century laid down the main questions about interaction with the inhabitants of other planets, the possibility of colonization, and the price that one must pay for the contact with other worlds. Soviet science fiction searched for answers to them.
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Pub Date : 2022-01-01DOI: 10.15826/izv2.2022.24.2.029
S. Kondratiev, T. Kondratieva
This article is devoted to the activities of the Section of Medieval History which was a structural department of the Institute of History at the Faculty of Social Sciences of Moscow State University (1921–1925) and later joined the Russian Association of Research Institutes of Social Sciences (RANION) (1925–1929). Relying on minutes of the section and records and reports of the Institute of History, the authors demonstrate that the staff of the section headed by D. M. Petrushevsky remained faithful to the high academic standards of the Russian pre-revolutionary school, which was formulated in the aims and tasks of the section and was reflected in the research problems, as well as the level and quality of publications and the reports made. The scholars and instructors of the section did not teach classes to students but were focused on their research and postgraduate work. There were only minor changes in the composition of the Section, which included seven members and five postgraduate students. At the same time, the Medieval History Section was one of the most productive in the Institute, actively publishing monographs, translations of medieval sources, articles, and reviews. The topics and content of the publications, papers, and discussions show that the section’s research agenda was dominated by the socioeconomic issues of the early Middle Ages, the history of the medieval city, and debatable and topical issues of medieval studies. The authors of the article also pay attention to papers of graduate students not assigned to the Section, some of which had academic merit and were subsequently published. The academic discourse and research fields of the Section’s historians testify to their neglect of topics and approaches relevant for Soviet Marxism.
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Pub Date : 2022-01-01DOI: 10.15826/izv2.2022.24.4.073
I. Vasilyev
This article analyses the terrible in the works of Adamist poets to identify common features and patterns in their creative work. Adamism is both a synonym for Acmeism and the designation of its left wing, represented by S. Gorodetsky, V. Narbut, and M. Zenkevich. Accepting the basic postulates of Gumilyov’s Acmeism (supported by A. Akhmatova and O. Mandelstam) about the primordial attitude to reality, the priority of objectivity in the composition of the artistic world which sought to acquire earthly contours and outlines, Adamists were much more resolute about the possibility of considering a wide range of everyday phenomena and everyday things worthy of artistic comprehension. Physiologism, the animal nature in humans, and primitive savage impulses also became a favorite basis for Adamists for their naturalistic pictorial solutions. This vitalist approach was combined with an interest in the spontaneous, pagan, and folklore and ethnographic. The bearers of the terrible in V. Narbut are disgusting and ugly things, people, animals, representatives of folk demonology, mystical creatures, and zombies. Their appearance and existence are associated with a violation of the norm, deformity or disfiguring disease, the appearance of evil spirits, and the domination of death and decay. All this, for the characters and the lyrical subject himself, was a manifestation of the Otherworldly and the intrusion of a frightening Other into everyday life. The material and biological basis presented through the prism of coarse physiology, animal struggle for existence, and aggressive struggle of the sexes determines the interpretation of the terrible in M. Zenkevich’s poetry. The article examines how any layers of culture collapse and terrible crimes and murders are committed when primitive animal and wild subconscious instincts are released. The evolution of the terrible in Zenkevich is related to the movement from the eschatology of the natural-cosmic catastrophism of the Earth to the eschatology of personality, the comprehension of the tragedy of the individual’s existence. Gorodetsky’s poetry is associated with the folk poetic element, ethnographic excursions, interest in social issues, and anti-urbanism. Many thematic sections of the terrible combine Gorodetsky’s work with the work of literary brothers in Adamism: interest in the primary and primordial, folk demonology, nightmares, and death. The peculiarity of Gorodetsky’s approach to the problem of the terrible manifests itself in the artistic embodiment of the motif of the mask, hiding the conflict between the deceptive phenomenon and the essence of things: for the poet, the loss of individuality, facelessness, and alienation are terrible.
本文通过对亚当派诗人作品中恐怖元素的分析，找出他们创作中的共同特征和模式。亚当主义既是Acmeism的同义词，也是其左翼的名称，代表人物是S. Gorodetsky, V. Narbut和M. Zenkevich。接受古米廖夫的阿克美主义(由a .阿赫玛托娃和O.曼德尔施塔姆支持)的基本假设，即对现实的原始态度，在寻求获得世俗轮廓和轮廓的艺术世界的构成中客观性的优先地位，亚当主义者对考虑广泛的日常现象和值得艺术理解的日常事物的可能性更加坚定。生理学，人类的动物本性和原始的野蛮冲动也成为亚当主义者最喜欢的自然主义绘画解决方案的基础。这种活力论的方法与对自发、异教、民间传说和民族志的兴趣相结合。V. Narbut中可怕的载体是恶心和丑陋的东西，人，动物，民间恶魔学的代表，神秘生物和僵尸。它们的出现和存在与违反规范、畸形或毁容疾病、恶魔的出现以及死亡和腐烂的统治有关。所有这一切，对于人物和抒情主题本身来说，都是另一个世界的表现，是一个可怕的他者对日常生活的入侵。通过粗糙的生理、动物的生存斗争和两性的激烈斗争等棱镜所呈现的物质和生物基础，决定了岑凯维奇诗歌中对恐怖的诠释。这篇文章探讨了当原始的动物和野性的潜意识本能被释放出来时，文化的任何层次是如何崩溃的，可怕的犯罪和谋杀是如何发生的。《赞克维奇》中恐怖的演变与从地球的自然宇宙灾难论的末世论到人格的末世论的运动有关，对个人存在的悲剧的理解。戈罗德斯基的诗歌与民间诗歌元素、民族志短途旅行、对社会问题的兴趣和反城市主义有关。《恐怖》的许多主题部分将戈罗德斯基的作品与亚当主义文学兄弟的作品结合在一起:对原始和原始的兴趣，民间鬼神学，噩梦和死亡。戈罗捷斯基处理可怕问题的方法的独特性体现在对面具母题的艺术体现上，隐藏了欺骗现象与事物本质之间的冲突:对诗人来说，个性的丧失、无面性和异化是可怕的。
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Pub Date : 2022-01-01DOI: 10.15826/izv2.2022.24.1.003
A. Tkachenko
This article examines manuscripts that help reconstruct the authentic liturgical tradition of the city of Rome in the eleventh century. This tradition goes back to the early Middle Ages and, contrary to the hypothesis of Th. Klauser and M. Andrieu, did not undergo “Germanisation” after the imperial coronation of Otto I the Great but existed with certain changes until the thirteenth century. To determine whether manuscripts belong to this tradition, it is necessary to use a complex methodology that considers the data of palaeography, art history, musicology, and liturgy. It should be distinguished from the liturgy of some monastic congregations (Cluny, Monte Cassino), which were represented in Rome and its suburbs. The books of the Canons Regular of the Lateran, which represent a distinct version of the reformed worship, should be considered separately. The analysis of the manuscripts is carried out in the article according to the types of liturgical books: Lectionaries, Sacramentaries, Graduals, Antiphonaries, etc. Additionally, the article analyses surviving medieval lists of books kept in Roman churches. The author concludes that authentic Roman liturgy is reflected in 32 surviving manuscripts of different types (3 more require additional study). For most of them, the author establishes their affiliation with a particular Roman church or monastery. Most of them reflect the state of worship during the period of the Gregorian reform, but some of them make it possible to study the previous stage in the history of liturgy in Rome. As an excursus, the author considers the origin of the Evangelistary-Sacramentary Arch. Cap. S. Pietro. F 12, which, according to the author, was not created in Rome, as was commonly believed, but in the abbey of San Tommaso in Foglia.
{"title":"Liturgical Tradition of Rome in the 11th Century: A Preliminary List of Manuscripts","authors":"A. Tkachenko","doi":"10.15826/izv2.2022.24.1.003","DOIUrl":"https://doi.org/10.15826/izv2.2022.24.1.003","url":null,"abstract":"This article examines manuscripts that help reconstruct the authentic liturgical tradition of the city of Rome in the eleventh century. This tradition goes back to the early Middle Ages and, contrary to the hypothesis of Th. Klauser and M. Andrieu, did not undergo “Germanisation” after the imperial coronation of Otto I the Great but existed with certain changes until the thirteenth century. To determine whether manuscripts belong to this tradition, it is necessary to use a complex methodology that considers the data of palaeography, art history, musicology, and liturgy. It should be distinguished from the liturgy of some monastic congregations (Cluny, Monte Cassino), which were represented in Rome and its suburbs. The books of the Canons Regular of the Lateran, which represent a distinct version of the reformed worship, should be considered separately. The analysis of the manuscripts is carried out in the article according to the types of liturgical books: Lectionaries, Sacramentaries, Graduals, Antiphonaries, etc. Additionally, the article analyses surviving medieval lists of books kept in Roman churches. The author concludes that authentic Roman liturgy is reflected in 32 surviving manuscripts of different types (3 more require additional study). For most of them, the author establishes their affiliation with a particular Roman church or monastery. Most of them reflect the state of worship during the period of the Gregorian reform, but some of them make it possible to study the previous stage in the history of liturgy in Rome. As an excursus, the author considers the origin of the Evangelistary-Sacramentary Arch. Cap. S. Pietro. F 12, which, according to the author, was not created in Rome, as was commonly believed, but in the abbey of San Tommaso in Foglia.","PeriodicalId":42281,"journal":{"name":"Izvestiya Uralskogo Federalnogo Universiteta-Seriya 2-Gumanitarnye Nauki","volume":"28 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78314643","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.15826/izv2.2022.24.3.055
Svetlana V. Bliznyuk
In this article, the author deals with the Cypriot society’s process of reflection regarding the life and death of the legendary king Peter I Lusignan of Cyprus (1359–1369). In world historiography, many works are devoted to his life and acts. The originality of this research lies in an innovative articulation of the issue, i.e. an attempt to understand the process of the victorious king’s transformation into a tyrant hated by everybody and then back into a hero. The author deals with the deeds of the king as a politician and crusader only to the extent that is necessary to explain the above processes. Peter I Lusignan could show his best side and impress others. If his policies were successful, he remained a courteous and glorious king. As soon as his domestic and foreign policy was defeated, the negative sides of his psyche came to the forefront. His tyranny became so unbearable that to his vassals his death seemed the only way to save themselves and the kingdom. However, then the Cypriot society reframes the murder as a moral sin, the penalty for which lies on all Cypriots, without exception. The society repents for the assassination. All the subsequent political, social, and economic hardships of the kingdom are explained through the prism of the sin of killing the king. The Cypriot society identifies itself with his great victories, his glory, and his greatness. His victorious crusades are recognised as part of the history of the Kingdom of Cyprus. This helps to bring Peter I Lusignan back as a victorious hero in historical memory.
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Pub Date : 2022-01-01DOI: 10.15826/izv2.2022.24.4.077
A. Kozlov
Referring to the memoirs of Dmitry Grigorovich, this article considers the general principles of axiology and plot of the memoir text. A contemporary of Leo Tolstoy and Fyodor Dostoevsky, Grigorovich became the “last chronicler” of the era of the 1840s. In this article, the author attempts to read Literary Memoirs as a work of fiction (novel), establishing typological connections between everyday sketches and essay-like sketches and plot situations that have a literary genesis. First, the author examines the phenomenon of Dmitry Grigorovich’s creative work in the axiology aspects. It is demonstrated that the symbolic capital of the writer’s name, despite the authority and significance of some of his works, was lost by the end of the nineteenth century. In this regard, the main intention of “literary recollections” is understood as an attempt to correct the past (represented by the narratives of Ivan Panaev, Avdotya Panaeva, and Pavel Annenkov), having experienced it in the present, i.e., through writing and auto-description. The main part of the article is devoted to the interpretation of plot models of memoirs and the principles of selection of historical figures. Often this selection itself (the choice of a publicist or a memoirist, what to write about and what to keep silent about) contains significant resources for auto-commentary. For example, in the description of childhood experience, referring the reader to the novels of Charles Dickens, Gustave Flaubert, and John Greenwood, one can trace “heraldic” features that frame the writer’s experience. Particular attention is paid to the figures central to the memoirs — Fyodor Dostoevsky and Alexander Dumas, embodying the specific features of the national writer and genius, with an individual portrait of Grigorovich himself built between them.
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Pub Date : 2022-01-01DOI: 10.15826/izv2.2022.24.3.047
S. Korolyova, A. Chernykh
This article considers folk ideas about boulders as significant objects of the natural landscape. The article mostly refers to the records made by the authors in 2005 and 2021 in the village of Oshib, Kudymkar District, Perm Region. Although the ethno-local tradition of Oshib was formed in a stable community, it has its own internal dynamics. As a result of this process, the plots of oral stories update and their functions change. The article considers the case of the Oshib stone in a broad context, i.e. in comparison with other cult stones. This approach helps highlight significant coincidences and shows the features of Komi-Permyak “vernacular mineralogy”. Folklore narratives and the proper names of stones reveal that the large size of the object becomes an important reason for the mythologisation of the boulder. It is believed that large single stones have a “heavenly” origin. One of the forms of ritual interaction is visiting stones as part of calendar rites. The Oshib boulder is found in a “dangerous” forest, so the inhabitants endow it with an ambivalent character: it is associated with demonic spirits and is used to frighten children. In the middle of the twentieth century, the folklore tradition of Oshib slowly disappears, but in the twenty-first century, its re-actualisation begins. At the same time, the actional code is completely changed, and the plots and motifs of oral stories update. In contemporary stories, there are two lines of mythologisation: one of them continues the theme of the “dangerous” stone, while the other one is a kind of adaptation of natural scientific knowledge. An important factor in the development of the tradition is the inclusion of the cult boulder into school project activities and the villagers’ intention to turn it into a tourist site. Folklore plots become a symbolic resource with the help of which the new “agents of tradition” solve this task.
{"title":"“God’s Stone Has Fallen down from the Sky”: Functions of Oral Stories and Contemporary Dynamics of Local Tradition","authors":"S. Korolyova, A. Chernykh","doi":"10.15826/izv2.2022.24.3.047","DOIUrl":"https://doi.org/10.15826/izv2.2022.24.3.047","url":null,"abstract":"This article considers folk ideas about boulders as significant objects of the natural landscape. The article mostly refers to the records made by the authors in 2005 and 2021 in the village of Oshib, Kudymkar District, Perm Region. Although the ethno-local tradition of Oshib was formed in a stable community, it has its own internal dynamics. As a result of this process, the plots of oral stories update and their functions change. The article considers the case of the Oshib stone in a broad context, i.e. in comparison with other cult stones. This approach helps highlight significant coincidences and shows the features of Komi-Permyak “vernacular mineralogy”. Folklore narratives and the proper names of stones reveal that the large size of the object becomes an important reason for the mythologisation of the boulder. It is believed that large single stones have a “heavenly” origin. One of the forms of ritual interaction is visiting stones as part of calendar rites. The Oshib boulder is found in a “dangerous” forest, so the inhabitants endow it with an ambivalent character: it is associated with demonic spirits and is used to frighten children. In the middle of the twentieth century, the folklore tradition of Oshib slowly disappears, but in the twenty-first century, its re-actualisation begins. At the same time, the actional code is completely changed, and the plots and motifs of oral stories update. In contemporary stories, there are two lines of mythologisation: one of them continues the theme of the “dangerous” stone, while the other one is a kind of adaptation of natural scientific knowledge. An important factor in the development of the tradition is the inclusion of the cult boulder into school project activities and the villagers’ intention to turn it into a tourist site. Folklore plots become a symbolic resource with the help of which the new “agents of tradition” solve this task.","PeriodicalId":42281,"journal":{"name":"Izvestiya Uralskogo Federalnogo Universiteta-Seriya 2-Gumanitarnye Nauki","volume":"20 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89437631","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.15826/izv2.2022.24.4.066
E. Glavatskaya, E. Zabolotnykh
Out-of-wedlock births are one of the important aspects of the demographic history in late imperial Russia. The percentage of children born to unwed mothers in the Russian Empire during the late nineteenth and early twentieth centuries was lower than the general average in European countries. However, in the specific context of the Russian demographic order, with earlier age at marriage and more universal nuptiality than in Europe generally, the study of out-of-wedlock births and especially their spatial distribution, acquires special significance. This work is aimed at studying the dynamics of out-of-wedlock births in Perm province in the decades around 1900. The authors pay particular attention to out-of-wedlock births in the city of Ekaterinburg, using official statistics and the “Ural Population Project” database, URAPP based on parish registers with vital events in five city parishes. The authors reconstruct the dynamics of out-of-wedlock births in each of the twelve Perm province counties, reflecting a general downward trend, especially in counties containing a significant proportion of Old Believers. It is established that the average level of illegitimate births among the rural population was 4%, and in cities — 9%. The out-of-wedlock birth rate increased during times of wars and social upheavals, especially in cities differing from parish to parish. In St Epiphany parish of Ekaterinburg, the illegitimate birth rate reached 41% during the famine of 1892. Concurrently, at least 11% of the women, including some from relatively wealthy families, baptised up to seven “illegitimate” children in the parish. This gives grounds to perceive the phenomenon of out-of-wedlock births not only because of the unfortunate circumstances for young women, but also as a sign of modernisation in the sphere of family and marriage relations, slowed down by archaic legislation.
{"title":"Illegitimate Fertility in the Urals During the Late 19th and Early 20th Centuries","authors":"E. Glavatskaya, E. Zabolotnykh","doi":"10.15826/izv2.2022.24.4.066","DOIUrl":"https://doi.org/10.15826/izv2.2022.24.4.066","url":null,"abstract":"Out-of-wedlock births are one of the important aspects of the demographic history in late imperial Russia. The percentage of children born to unwed mothers in the Russian Empire during the late nineteenth and early twentieth centuries was lower than the general average in European countries. However, in the specific context of the Russian demographic order, with earlier age at marriage and more universal nuptiality than in Europe generally, the study of out-of-wedlock births and especially their spatial distribution, acquires special significance. This work is aimed at studying the dynamics of out-of-wedlock births in Perm province in the decades around 1900. The authors pay particular attention to out-of-wedlock births in the city of Ekaterinburg, using official statistics and the “Ural Population Project” database, URAPP based on parish registers with vital events in five city parishes. The authors reconstruct the dynamics of out-of-wedlock births in each of the twelve Perm province counties, reflecting a general downward trend, especially in counties containing a significant proportion of Old Believers. It is established that the average level of illegitimate births among the rural population was 4%, and in cities — 9%. The out-of-wedlock birth rate increased during times of wars and social upheavals, especially in cities differing from parish to parish. In St Epiphany parish of Ekaterinburg, the illegitimate birth rate reached 41% during the famine of 1892. Concurrently, at least 11% of the women, including some from relatively wealthy families, baptised up to seven “illegitimate” children in the parish. This gives grounds to perceive the phenomenon of out-of-wedlock births not only because of the unfortunate circumstances for young women, but also as a sign of modernisation in the sphere of family and marriage relations, slowed down by archaic legislation.","PeriodicalId":42281,"journal":{"name":"Izvestiya Uralskogo Federalnogo Universiteta-Seriya 2-Gumanitarnye Nauki","volume":"40 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85107060","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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