CREES

The collapse of the Soviet political and ideological system gave way to a range of voices that can still be heard today. Morality was just one of the social concepts that acquired a multivocal dimension. In the post-Soviet period morality has become a debatable concept and open to a multitude of expressions and performances. One source of this new era of multiple moralities is religion. In fact, religions of various kinds provided one of the first sets of possible alternative moral discourses and practices after the end of the Soviet system.

Connected with the rise of multiple moralities and the role of religions in contemporary Russia is the phenomenon of transnationalism. This can be seen in the increasing influence of other Eastern Orthodox Christianities and Middle Eastern Islam, the widespread proselytizing and charity of Protestants from the United States, Africa and Western Europe, the reconnection with the Russian Jewish Diaspora, and other external influences on Russian religious institutions. There is little doubt that transnationalism has clearly helped shape the post-Soviet moral and religious plurality.

This transnational influence can now be seen in the practices and articulated beliefs and concerns of Russians themselves. One way this is articulated is in the question of how these influences can be integrated into a so-called Russian worldview and way of life. This, however, raises the question of what precisely are these worldviews and ways of life? In the face of transnational religious influences in contemporary Russia, these have become pressing concerns in everyday lives.

This leads to the important question of just how far this multivocality of moralities is leading to a permanent state of plurality or whether, in fact, there may be a process of moral homogenizing taking place. Has the reaction against the diversity of voices provided an impetus for a search for moral unity? Or perhaps apparent public moral diversity is simply covering over a subjective moral diversity that already existed during the Soviet era? Such questions call attention to the need for ethnographic analysis of transnational religious influences on the everyday lives of Russian people, and it is here that the anthropologist can make a significant contribution to our understanding of contemporary Russia.

As anthropologists we are especially concerned with how the rise of multiple moralities, which have been in part driven by religious transnationalism, are articulated, performed and lived-out in everyday lives. It is clear that these multiple moralities and religious influences are closely linked to questions and practices centered around the following:
* the dialogue between local and global moral and religious discourses
* the role of religions in relieving social suffering through charity and other means
* religious and other forms of education and upbringing of children
* the role of the post-Soviet family in religious discourse
* the influence of business and consumerism on morality and religion
* the role of nationalism and patriotism in everyday life
* the workings of power at both the interpersonal and institutional levels

While participants are encouraged to critically engage these topics, we welcome a wide range of themes and topics exploring the role of multiple moralities and transnational religions in contemporary Russia.

Please submit an abstract of not more than 200 words by 1st March 2008 at the latest to the organisers:
zigon@eth.mpg.de
tocheva@eth.mpg.de
komaromi@eth.mpg.de