Работа с культурной травмой: рецепт верующих евангельских церквей

Abstract

The article is devoted to the models of sublimation of cultural trauma among believers in the Russian Federation. Research interest was directed to the development of mechanisms for identifying and working out of traumatic experience by the members of various religious communities. The main question of the research is based on the understanding of religion as an actual component of social life, endowed with a compensating function. The presence of elements which help to smooth out the acuteness of feelings and justify the current situation from the standpoint of soteriology makes religion an effective means of supporting the psyche of the individual. The boundaries of the field research concerning religious communities include the territory of the western Cis-Urals (Kama region) as a place of cross-national and cross-religious development. In the field of research attention it was included the members of the local Sunni ummah, evangelical Christians belonging to the communities of the so-called. "Classical" (unregistered) Christians of the Evangelical faith and Baptists belonging to the so-called “Separated brotherhood”, which refused to form legal cooperation with the authorities. A semi-standardized interview was used as a method of collecting information, allowing the elements of departure from the basic set of questions. The principle of selecting respondents was based on attraction of believers whose relatives of older generations suffered from the repressive policy of the Soviet state throughout the entire period of history. In the course of the interpretation of the obtained material is was emphasized the determination of special technologies of a religious nature, which lead to a fundamental change in both the perception of negative events of the past and the assessment of the gained experience. The authors have used the concept of soteriology of trauma as a set of ideas that any persecution against a religious organization plays a positive role, contributes to the spiritual improvement and strengthening of the community. Three models of negative experience sublimation, based on confessional affiliation and determining the perception of trauma, have been identified. The influence of the described models on the life position of believers in relation to personal history is determined. The principles of placing the traumatic experience within the boundaries of the individual worldview through the prism of religious views of the world are formulated.