Legislative Assembly Speaker Vyacheslav Makarov Calls Russia God’s Last Hope on Earth Delovoi Peterburg
September 12, 2017
As reported on Fontanka.ru on Tuesday, September 12, Vyacheslav Makarov, speaker of the Saint Petersburg Legislative Assembly, called Russia God’s last hope while addressing participants of a religious procession that had marched down Nevsky Prospect.
“Russia has its own special mission in the world. The meaning of Russia’s existence is to solve problems that no other country can solve. Russia is a world power, God’s last hope on earth! That is why the Lord invisibly protects Russia from enemies and safeguards its little world for a salvational outcome in order to protect our country in its heavenly and earthly dimensions,” Vyacheslav Makarov said.
He noted the adversities that have ravaged Russia are bound up, among other things, with the murder of the tsar and his family.
“Exactly one hundred years separate us from events that radically changed our Fatherland, a great, multi-ethnic country, events that plunged it into the madness of civil war, in which children rebelled against their parents, and brother fought against brother. And the subsequent losses and sorrows, trials and tragedies through which the people passed were predestined by the destruction of the state, the murder of the tsar and his children, and militant atheism,” said Makarov.
In turn, Petersburg Governor Georgy Poltavchenko noted that Alexander Nevsky had chosen the right way for building the state, had repelled outside aggressors, and had helped the Russian people maintain its identity through Orthodoxy.
Today, Petersburg held a citywide religious procession in honor of the Day of the Translation of the Relics of Alexander Nevsky. The sacred procession went down Nevsky Prospect from Kazan Cathedral to the Alexander Nevsky Monastery. According to the regional directorate of the Interior Minister, over 100,000 people took part in the event.
How to Understand the Russian Orthodox Church
Grigory Lourié Ekho Moskvy
February 24, 2017
There are people whom the Russian Orthodox Church (ROC) has succeeded in surprising. This group now includes not only its own parishioners but also utterly innocent folks. Their terms of reference for the ROC were at odds with reality. That is the sort of thing that happens with terms of reference, even when they emerged in the pure souls of first-year seminary students or, on the contrary, in the elastic souls of museum directors. It even happens that officials of a secular state, who by constitution are not supposed to have souls at all, conceive false terms of reference for the ROC.
We won’t discuss the question of how the ROC is “actually” organized. Our objective is modest: describing the terms of reference by which we can predict all of the ROC’s actions as a corporation, both internally and externally—meaning what makes it tick.
Attentive analysts have already conceived one model. It is correct albeit too crude, and so it leads to lots of mistakes. It is only around 60% accurate. But we shall start with it, and then we will modify it to make it 100% accurate.
I am referring to the so-called business model, which imagines the ROC as a corporation with a monopoly on the business of religious ritual. Its unattainable paragon is Gazprom. Like Gazprom, it wants to be ubiquitous from bottom to top, from the flats of poor people to the Kremlin and international politics. Like Gazprom, it is involved in the international rivalry over natural monopolies. (The Ecumenical Patriarchate of Constantinople, its main competitor, grabbed it by the throat and forced it to release Ukraine.) Like Gazprom, the ROC is not in the business of historical preservation. You can put the religious ritual businessman into a museum, but you cannot turn him into a museum curator. The controversy surrounding the potential transfer of St. Isaac’s Cathedral to the ROC is on a par with Gazprom’s attempt to build a skyscraper on the spot where the Swedish fortresses Landskrona and Nyenskans had once stood.
The business model, however, is at odds with the ROC’s other qualities. Real money likes silence, but the ROC likes money and hullabaloo at the same time. Its bishops enjoy a luxury worth of African chieftains, not modest millionaires. The inefficiency of slave labor is a scientific fact, but rank-and-file ROC clerics say that slavery was outlawed in Russia in the nineteenth century, but not for Russian priests. Finally, run-of-the-mill businesses do not defend their turf either with religious processions led by storm troopers or round dances featuring “pale boys with burning eyes,” whatever their age or sex.
These things are symptomatic of the emergence of archetypal regressive groups within the business. As described by British psychoanalyst Wilfred Bion, all three such so-called basic assumption groups find a place in our precise portrait of the ROC.
Screenshot of an announcement posted on the VK social network page of Andrei Kormukhin, coordinator of the fascist Russian Orthodox lay movement Sorok sorokov (SS). (The name of the movement should be translated as “Multitude,” rather than “Forty by Forty” or “Forty Forties,” as you might find in other Anglophone articles on right-wing extremism in the ROC.) The poster invites Petersburgers to take part in a religious procession at St. Isaac’s Cathedral on 19 February 2017. It urges them to “join the right ranks,” and not a “faggot” [sic] or people wearing blue ribbons, the symbol adopted by Petersburgers opposed to the earlier Gazprom skyscraper project on the Neva River and now plans to hand over St. Isaac’s Cathedral to the ROC. In Russia, “blue” also connotes “gay.” Courtesy of Fontanka.ru
The model takes the shape of a living being, consisting of a fleshy body and the two halves of a thin exoskeleton. The body is the leadership from top to bottom, their subordinates, and the few believers who ask the clergy for advice on how they should live. In Bion’s terms, this is the dependency group. Junior members of the group are infantile and irresponsible vis-à-vis senior members, while the latter are narcissistic and sadistic toward their juniors. Sadomasochism provides everyone with a bit of happiness, even the most abject. The narcissism, typical of the group’s leaders, is often coupled with homosexuality. (This is a medical fact.) You cannot do without it, but not everyone can be allowed to engage in it. So it is a product of elite consumption and a means of climbing the career ladder.
The exoskeleton is the only thing visible from afar, from the vantage point of secular society. The skeleton is thin but sturdy, although it looks shabby, since it is constantly exfoliating.
The first section consists of the storm troopers. Bion labels them the fight-flight group. They are always itching for a fight, and always on the lookout for enemies. There are not enough enemies, so they have fight each other and, sometimes, the leadership. The old layers of chitin thus peel away, even as the exoskeleton accumulates new layers.
The other section of the exoskeleton consists of idealists. They wait and they hope. They know everything about the leadership, but they believe in the Church. Not, however, in the Church that has canons and the examples of the saints, which show how bad church leaders need to be replaced and, most importantly of all, which oblige the faithful to do this. No, they believe in their own church, where “things have always been this way.” Bion call these groups pairing groups. They resemble married couples who go on hoping that Someone with a capital “s” will be born to give their lives meaning, but for the time being they wait and are barely alive. Some grow weary and leave the group, but they are replaced by new members.
Russia’s cultural figures thus “dialogue” with this combative creature, while the country’s officials stumble over themselves trying to sate its appetites, hoping it will cover their own ugliness with its beauty. You cannot even say who are the most inveterate idealists in this case. Judging by their persistent belief in beauty, it must be the government officials.
Victoria Lomasko Truckers, Torfyanka, and Dubki: Grassroots Protests in Russia, 2015–2016
In late February 2015, politician Boris Nemtsov, a leader of the Russian opposition, was gunned down near the Kremlin.
Grassroots activists immediately set up a people’s memorial, made up of bouquets, photos, drawings, and candles, at the scene of the crime, on Bolshoi Moskvoretsky Bridge. For over a year, they have been taking shifts guarding the memorial from members of various nationalist movements and bridge maintenance workers, who routinely haul away the flowers and photos as if they were trash.
“The assaults on the memorial occur like pogroms in a Jewish shtetl: it’s the luck of the draw,” these two people on vigil at the memorial told me. “They pick a time when the people on duty have let down their guard, like three or four in the morning.”
Headed by opposition leaders and attended by thousands of people, the 2012 rallies and marches for fair elections and a “Russia without Putin!” ended with the show trials of 2013 and 2014 against opposition leaders (Alexei Navalny and Sergei Udaltsov) and rank-and-file protesters (the so-called prisoners of May 6).
In 2015 and 2016, the Marches of the Millions have given way to small-scale rallies and protests. People far removed from politics have tried to defend their own concrete rights.
I made these drawings at a rally in defense of the Dynasty Foundation. An NGO founded to support scientific research and science education in Russia, it had been declared a “foreign agent” by the Justice Ministry.
In June 2015, residents of Moscow’s Losiny Ostrov (Moose Island) District came together to stop construction of a church in their local park, Torfyanka. The building had been planned as part of the Russian Orthodox Church’s 200 Churches Program.
Residents set up a tent camp in the park and stood watch in shifts to keep construction equipment from entering the site. They also filed a lawsuit, asking the court to declare the public impact hearing on the construction project null and void. The hearing had been held without their involvement. Continue reading “Victoria Lomasko: Truckers, Torfyanka, and Dubki”→
Police Search Homes of Torfyanka Park Defenders Grani.ru
November 14, 2016
Defenders of Moscow’s Torfyanka Park have had their flats searched by police. Olga Romanova, founder of the Imprisoned Russia project, reported the searches on her Facebook page.
According to Romanova, police visited the home of attorney Marina Verigina, who has been consulting the activists, and her husband Vladimir Grechaninov. Law enforcement officers broke into their apartment.
Police cordoned off Natalya Fyodorova’s stairwell and did not let her neighbors act as witnesses to the search, explaining they had brought their own witnesses with them. Fyodorova was loaded into a paddy wagon along with her disabled mother, her husband Boris, and her 18-year-old daughter. The door to the Fyodorovs’ apartment was cut down with a metal grinder.
After the search of his home, Pavel Alexeev was put in the paddy wagon with his underage son Alexander. Evgeny Lebedev and his wife were loaded into the paddy wagon with their underage daughter.
Police likewise searched the home of activist Vladislav Kuznetsov and his wife Svetlana Kuznetsova. Kuznetsov’s forehead was injured while he was detained. He was then handcuffed and a scarf was wrapped around his head.
In addition, Konstantin Yatsyn and his father Yuri Yatsyn were detained. It has been reported that several more families of Torfyanka’s defenders were incommunicado.
Natalya Kutlunina, a member of the Communist Party, has reported that her apartment has been searched as well. Law enforcement officers arrived there at six in the morning. Kutlunina is out of town, and the apartment was searched with her son present.
“The search lasted three hours,” wrote Kutlunina. “They confiscated placards, Party literature, my son’s and my husband’s laptops, and my younger son’s mobile phone.”
Meanwhile, OVD Info has reported that the search at the Verigina and Grechaninov household was still underway after 6:30 in the evening. Yet since lunch time law officers had refused to let lawyer Sergei Shank into the apartment, despite the fact he produced a warrant.
The people detained during the searches were taken to the Russian Investigative Committee’s Northwest Moscow District Office. According to RBC, each activist was escorted by fifteen to twenty police officers, and the arrests were filmed by employees of the national TV channel NTV.
All the detainees were interrogated as witnesses in a case opened up under Article 148 of the Criminal Code (insulting the feelings of religious believers) before being released.
OVD Info claims violation of Paragraph 1 of the article, which stipulates a maximum punishment of one year in a penal colony, is at issue in the case. Meanwhile, after his interrogation, activist Evgeny Lebedev wrote on the For Torfyanka Park! VK community page that a case had been opened under Article 148.3 (obstructing the activities of religious organizations), which carries a maximum penalty of a year of corrective labor or three months in jail.
Orthodox clerics want to build a church in Torfyanka. Local residents are opposed to their plans, and they have been protesting them since June 2015. The decision to permit construction of the church was made illegally. In the autumn of 2015, the Moscow Town Planning and Land Commission acknowledged this and canceled the permit, demanding that the construction site at the park be dismantled. However, this still has not been done.
Moreover, the park’s defenders have been assaulted several times by Russian Orthodox militants. In the early hours of February 13, militants from the Multitude (Sorok sorokov) movement attempted to start building the church without authorization, but they were stopped by police.
In the early hours of March 3, a camp set up activists maintaining a 24-hour vigil in the park was demolished with assistance from the police. Law enforcement officers drove the environmentalists from their tent and pushed them aside as persons unknown arrived in a GAZelle minivan, loaded up the tent and the activists’ personal belongings, and drove off. It transpired that the minivan belonged to the Losiny Ostrov (Moose Island) District Council.
In the early hours of August 29, police detained twelve people, claiming that activists had been trying to break the fence around the proposed construction site.
Yekaterina Schulman, political scientist
This is a bad story, and it is bad because of the numbers of people involved. Nine people have been detained. The police came to their homes at six in the morning and took them to the Investigative Committee on suspicion they have violated Article 148.1 of the Criminal Code (“Public actions expressing clear disrespect for society and committed to insult the feelings of religious believers”), for which the maximum penalty is a year in prison. Meaning that it is a minor offense. Why is the Investigative Committee involved at all? They supposedly deal with serious and very serious crimes in Russia, no? All the detainees are neighbors, husbands and wives, meaning the police carpet-bombed a neighborhood that had been protesting construction of a new church in a park. What is the magnitude of their crime, which did not involve violence? What, are they terrorists? If charges of insulting religious believers have been filed in connection with a complaint, then investigate the case the usual way. Dear Investigative Committee, as a law enforcement agency you are not in the best position nowadays, and if you think you are going to strengthen it by suddenly arresting a dozen ordinary Russians for the glory of the Russian Orthodox Church, you have another think coming. If you haven’t noticed, the trend now in Russia is against exacerbation, incitement, and extremism, and for keeping people calm during the economic crisis. The FSB at least pulled some terrorists from its sleeve who wanted to blow up shopping malls. People understand that, but what was your bright idea for cheering up the media scene? Source: Facebook
We were born to sin
We were born to sin
We don’t think we’re special sir
We know everybody is
We’ve built too many walls
Yeah, we’ve built too many walls
And now we gotta run
A giant fist is out to crush us
We run in the dark
We run in the dark
We don’t carry dead weight long
We send them along to heaven
I carry my baby
I carry my baby
Her eyes can barely see
Her mouth can barely breathe
I can see she’s afraid
She could see the danger
We don’t want to die or apologize
For our dirty God, our dirty bodies
Now, I stick to the ground
I stick to the ground
I won’t look twice for the dead walls
I don’t want a white pillar of salt
I carry my baby
I carry my baby
Her eyes can barely see
Her mouth can barely breathe
I can see she’s afraid
That’s why we’re escaping
So we won’t have to die, we won’t have to deny
Our dirty God, our dirty bodies