Abstract
The specific forms and characteristics of manifestations of religiosity in the folkways of the Russian population, and the content and role of habitual Orthodoxy, have been the object of scholarly study in the past. Thus, in the 1920s and 1930s, the problem of habitual Orthodoxy was dealt with by the Soviet scholars N. Matorin and A. Nevskii (1), and was later touched upon and developed in the writings of the ethnographers and folklorists V. I. Chicherov, V. Ia. Propp, and others. (2)
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