Orthodox Religion Research Articles

Created Sick? Well, Not Exactly… Canadian Atheists Report Similar Levels of Impairment and Disability to the Religiously Affiliated

Religion/spirituality (R/S) is positively associated with a variety of health outcomes, although how R/S relates to the likelihood or severity of impairment or disability is understudied. Given the broad salutary effects of R/S, we tested if nonreligious groups (specifically atheists) were more likely to report impairment or were more likely to report greater disability. Using Canadian data (N ≥ 1,000) from the 2015 General Social Survey (Cycle 29), we compared atheists to Agnostics, Nones, Protestants, Catholics, Christian Orthodox, and Eastern Religion practitioners. The results indicated that Atheists were slightly more likely to report the presence of impairment and disability relative to Catholics, but these effects were in the trivial-to-small range. When exploring the severity of self-reported disability across religious groups, atheists did not differ from any other religious group. These results are intriguing as the broader R/S-health literature has suggested that greater secularism should be associated with a health penalty; however, we found limited evidence to support this. Although we cannot state that atheism is necessarily healthy, the results of the current study would suggest that atheism is certainly not unhealthy.

ФОРМИРОВАНИЕ ДЕМОНСТРАТИВНОГО ПОТРЕБЛЕНИЯ В СОВЕТСКИЙ ПЕРИОД ИСТОРИИ РОССИЙСКОГО ОБЩЕСТВА

Objective of the study − analysis of the prerequisites for the formation of demonstrative consumption in modern Russian society that took place during the Soviet period of its development. Methodological basis of the research: a transdisciplinary scientific paradigm focused on overcoming disciplinary limitations and obtaining holistic scientific knowledge about the essence of demonstrative consumption in Russian society. Research result. The author traces the changes in the attitude to consumption and consumer behavior of the population from the pre-revolutionary period, when values and attitudes were dominant, genetically dating back to the ascetic socio-cultural code formed under the influence of the Orthodox religion, to the late Soviet one, characterized by the presence of double consumer standards among the mass stratum and representatives of the party-Soviet nomenclature. Showing how, in conditions of chronic commodity shortage, including artificially created, an association was formed between elite socio-status positions of the nomenclature and brand consumption, the author substantiates the rootedness of the practices of demonstrative consumption of modern Russians in the realities of the Soviet period with its double standards of consumption and ambivalent attitude to the official ideology that promoted household asceticism and labor ethos on the based on the reformatted traditional socio-cultural code.   Prospects of the study connected with the further study of demonstrative consumption in Russian society, especially in the era of global geopolitical transformations and sanctions policy, which entail the transformation of consumer behavior not only in Russian society, but throughout the world.

Russian Conservatism in the First Quarter of the 19th Century

The article examines the features of the Russian conservatism in the period of its emergence in the fi rst quarter of the 19th century. The specifi c character of the Russian conservatism lay in the fact that it had been conceived as a reaction to the radical westernization. The manifestations and main symbols of this process in the 17th — early 19th centuries included the reforms of Peter The Great and the extreme (for the time) liberalism of Alexander I, which had provoked the opposition on the part of the conservative-minded nobility. The project of constitutional reforms associated with in the name of M. M. Speransky was of particular importance. The list also included Gallomania, the form of Westernism among the Russian nobility; Napoleonic aggression against the Russian Empire, the Treaty of Tilsit 1807 and the Patriotic War of 1812, as well as an attempt to create a so-called “all-Christian state” in the spirit of the declarations of the Holy Alliance, which from 1817 to 1824 had actually served to deprive the Orthodox Church of the dominant status. Not without reason, Russian conservatives perceived these phenomena and events as a threat that might lead to the destruction of all the fundamental foundations of the traditional society: autocratic power, the Orthodox Church and religion, the Russian language, national traditions, class society boundaries, patriarchal life, etc. The unprecedented nature of the challenge generated a conservative response designed to protect the fundamental traditional values. The main axioms of the emerging Russian conservatism were formulated as a result of confl icts with representatives of the Russian liberal Westernism. These deemed the imitation of revolutionary and liberal Western European models inadmissible, and proclaimed the need to rely on one’s own traditions (linguistic, religious, political, cultural, domestic) and such values as patriotism, including the cultivation of national feelings and devotion to the autocratic monarchy. Having blocked the constitutional project by M. M. Speransky, conservatives played a huge role as ideologists and military statesmen in the events of 1812–1814, had a signifi cant impact on the formation of the university education system, and actually achieved the rejection of the ecumenical experiment in 1824, which would de facto deprive the Orthodox Church of its dominant status. During the struggle of the “Orthodox opposition” against Western European mysticism and Freemasonry, the system of Orthodox values had a signifi cant impact on the formation of the Russian conservatism. The greatest role in the formation and development of the Russian conservatism in the fi rst quarter of the 19th century was played by such fi gures as A. S. Shishkov, F. V. Rostopchin, Grand Duchess Ekaterina Pavlovna, A. А. Arakcheev, M. L. Magnitsky, A. S. Sturdza and Archimandrite Photius (Spassky). The central fi gure of the Russian conservatism was N.M. Karamzin.

Modeling spatial determinants of initiation of breastfeeding in Ethiopia: A geographically weighted regression analysis.

The World Health Organization (WHO) encourages breastfeeding to begin within the first hour after birth in order to save children's lives. In Ethiopia, different studies are done on the prevalence and determinants of breastfeeding initiation, up to our knowledge, the spatial distribution and the spatial determinants of breast feeding initiation over time are not investigated. Therefore, the objectives of this study were to assess spatial variation and its spatial determinant of delayed initiation of breastfeeding in Ethiopia using Geographically Weighted Regression (GWR). A cross-sectional study was undertaken using the nationally representative 2016 Ethiopian Demographic and Health Survey (EDHS) dataset. Global Moran's I statistic was used to measure whether delayed breastfeeding initiation was dispersed, clustered, or randomly distributed in study area. Ordinary Least Squares (OLS) regression was used to identify factors explaining the geographic variation in delayed breastfeeding initiation. Besides, spatial variability of relationships between dependent and selected predictors was investigated using geographically weighted regression. A total weighted sample of 4169 children of aged 0 to 23 months was included in this study. Delayed initiation of breastfeeding was spatially varies across the country with a global Moran's I value of 0.158 at (p-value<0.01). The hotspot (high risk) areas were identified in the Amhara, Afar, and Tigray regions. Orthodox religion, poor wealth index, caesarian section, baby postnatal checkup, and small size of a child at birth were spatially significant factors for delayed breastfeeding initiation in Ethiopia. In Ethiopia initiation of breastfeeding varies geographically across region. A significant hotspot was identified in the Amhara, Afar, and Tigray regions. The GWR analysis revealed that orthodox religion, poor wealth index, caesarian section, baby postnatal checkup, and small birth weight were spatially significant factors.

Screening COVID-19 Suspected Cases and Determining the Associated Factors.

BackgroundThe incidence of corona-virus-positive persons in Africa, notably in Ethiopia, is rapidly increasing, leading to enhanced analyses. Even though the majority of people exhibit COVID-19's key symptoms, many refuse to go to the hospital to have the virus tested. This study aims to assess probable COVID-19 participants and the related characteristics among residents of Northwest Ethiopian municipal towns.MethodsThis project contains participants enlisted from Northwest Ethiopia municipal towns, and a cross-sectional data collection approach was employed. A total of 1,288 arbitrarily designated contestants accomplished an actively screening test questionnaire that was used to assess whether the participants were suspected of coronavirus. The statistical analysis Chi-square test and a binary logistic regression were implemented.ResultsAmong the 1,288 designated contestants, 788 (61.2%) of them were men. About 77.5% of the participants were from orthodox religion and 12.2% live in the rural area permanently. As compared to female participants (45.9%), the number of suspected male participants (54.1%) was higher. As compared to societies in Woldya municipal town, populations in Bahir Dar (aOR = 0.101;95% CI = 0.065,0.156), Gondar (aOR = 0.072;95% CI = 0.043,0.122), and Debre Markos (aOR = 0.368;95% CI = 0.271,0.501) municipal town were less likely to be suspected of COVID-19. Equated to the employed contestants, unemployed contestants had lower odds of being suspected of COVID-19 (aOR = 0.147; 95% CI = 0.1160.186).ConclusionThe prevalence of suspected cases of coronavirus in Northwest Ethiopia was considerably high. The city of residence, work status, hospital use, marital status, permanent residence, and source of information were important determinants of suspected cases of coronavirus. Thus, timely diagnosis of suspected cases of coronavirus and taking the appropriate remedial action help to reduce the spread and mortality rate.

East Slavic Peoples of Poland: Religion and Nationality (intersection trajectories in the historical context)

The traditional view is that religion is one of the most important elements in the acquisition and preservation of identity by different nations. In the modern world, this pairing is changing connection with the formation of a civilized nation and a civil religion. Recently appears a concept according to which both religion and nationality are ideologies, which also causes their interaction and interpenetration, but on a different level. The question of whether religion is a defining, distinctive feature of a nation worries not only theorists. It finds its refraction in the practical plane and in the life of different nations and especially people who live in an alien confessional environment. It is also important to understand the influence of nationality on the choice and preservation of religious affiliation. Will examine these questions of the issue of religious-national mutual influence on the example of the East Slavic peoples (Russians, Belarusians, Ukrainians) who lived and live on the territory of Poland. We will try to understand whether it is possible to put an equal sign between the concepts of "Orthodox" and "Russian" in the studied historical contexts, and to call the Orthodox faith and the Church in these territories "Russian". The article examines the ethnoreligious dimension of the political context, in particular, the influence of state acts on the Orthodox Church and believers who lived in Poland in various historical periods. An attempt is made to identify the features of the relationship between the Orthodox religion and the Church as an institution with the process of preserving and modernizing the national identity of the East Slavic (Ukrainians, Belarusians, Russians) peoples of Poland. The analysis of its evolution during the XV-XXI centuries is carried out in changing geopolitical conditions (including the changes of borders).

Two Wars in the Order of Time: Cyprus, 1974, Ukraine, 2022

Two cases are studied, the first being the invasion of Cyprus by Turkiye in 1974, when the Greek-Cypriot community wanted to integrate the island into mainland Greece, threatening the rise of Turkish Cypriots. The government of Turkiye invaded the island, conquering a portion of the territory for its supporters, believing to resolve the issue culminating in decades of conflict between their communities whose past dreams do not coincide with the present. The second event is Vladimir Putin’s Russian invasion of Ukraine in 2022, motivated by the irreversible process of the dissolution of the former USSR and the attraction of Ukrainians to the western orbit. From a notion of the strangeness of contemporaneity, anchored in a glorious but unattainable past, events that erupt in contemporaneity are simultaneously current and anachronistic Based on a premise of the past and defending ethnic Russians, Putin recovers the fantasy of a Russian empire encompassing tsarist, communist, and orthodox religion from the past. In Cyprus, Greek and Turkish Cypriots dreamed of integration into the respective motherland, but in both cases, contemporary and historic irruption of the past possess the unbeatable force of a cosmic event.

Popular Movement in the Baltic States for Conversion to the “Tsar Faith”

The article aims to analyze pursuit and struggle for conversion to the “Tsar Faith” in the territory of the Baltic states. In the Russian Empire the Baltic area constituted a separate Governorate General that included three provinces – Estland, Courland and Livland. According to the German name of the Baltic sea, - Ostsee, - that area even in Russian was termed Ostsee Governorate (the present-day territories of Estonia and Latvia). The Orthodox religion was the first Christian faith that appeared in the territory of modern Latvia and Estonia already in the 11th century and was brought from neighboring Russian areas. Still this Russian faith was subjected to oppression in various historical periods. For example, in the period of 1918 – 1926 twenty eight temples were taken away from the Orthodox Church in Latvia, but still the people in those territories were driven to Russian culture and Russian church. Today the Baltic area is defined as boundary area in the public conscience due to the collisions of various religions, languages and cultures. This fact is related to the people’s self-identification, especially after the collapse of the Soviet Union. The authors of the article come to the conclusion that the Baltic native inhabitants were only loyal subjects of Russian emperors and loyal citizens in the USSR. And the issues of confession play the crucial role in the identification and fate of the peoples being the major issues in the border and developing areas.

Assessment of working culture in the case of central highland of Ethiopia

In this paper we identified factors affecting working days and variation of working days among different religion followers and different economic activities taking 384 samples from the study area. Data collected through questionnaires and in addition key informant interview conducted with religious leader considering their religious institution teaches corresponding follower and why some days are celebrated and documents related with national calendar are reviewed. The resulted presented with different factors like religious practice, national calendar, political reasons working culture contributed for the low days devoted to economic activities per month. The finding indicated that less mean monthly working day is 20.5 in Ethiopian Orthodox Religion followers, the mean monthly working day in the rural area is less than the urban area, Monthly working day in the agricultural activity is less than any others economic activities in the study area scoring 16.76 days per month although agriculture employs 65.62% of the countries labor force.

Knowledge, attitude, and practices of the community and meat industry workers towards Taenia saginata taeniosis and bovine cysticercosis in and around Jimma and Ambo towns of Ethiopia

Taenia saginata taeniosis and bovine cysticercosis are prevalent in Ethiopia, however, data on the knowledge/attitude, and practice (KAP) of the community and meat industry workers in this regard is scarce. The present study aimed to investigate the KAP of the community and meat industry workers about T. saginata taeniosis/cysticercosis in Jimma and Ambo towns of Ethiopia.A cross-sectional KAP survey was performed on 293 community members selected using multistage random sampling and 97 meat industry workers from the two study towns. A questionnaire was constructed to collect sociodemographic variables, knowledge/attitudes about taeniosis/cysticercosis, raw meat consumption, latrine usage, and taeniosis treatment practices. Mixed effect (generalized) linear models were used to assess the association of self-reported taeniosis as well as the KAP scores with the demographic variables. The predicted proportion of self-reported taeniosis was 54% and 75% for Jimma and 44% and 70% for Ambo community and meat industry workers, respectively. The odds of self-reported taeniosis was higher for men (ORadj, 1.68, 95%CI, 0.97–2.93), and elementary/illiterate (ORadj, 1.46, 95%CI, 0.75–2.86) and high school education level (ORadj, 2.65, 95%CI, 1.45–4.93) compared to their counterparts. Most of the community members and the vast majority of the meat industry workers were knowledgeable about taeniosis but less conscious about cysticercosis. The knowledge/attitude score of the community was positively associated with the Jimma community (βadj= 1.20, 95%CI 0.60–1.80), age (βadj=0.03 points higher per year, 95%CI 0.00– 0.04), and men (βadj = 1.20, 95%CI 0.64–1.76), while it was lower in elementary education/illiterate (βadj = −1.60, 95%CI −2.31 to −0.95) and secondary/high school (βadj = −0.83, 95%CI −1.46 to −0.23). The good practice scores of the community within both towns were negatively associated with increasing age (βadj=−0.01 per year, 95%CI, −0.02 to 0.00), elementary/illiterate (βadj = −0.60, 95%CI −1.01 to −0.19) and secondary/high school education (βadj = −0.09, 95%CI −0.45 to −0.28), and urban community (βadj = −0.47 95%CI, −0.82 to −0.12), while protestant/other (βadj = 0.76, 95%CI 0.36 1.16) religion had higher scores compared to Orthodox religion. In conclusion, the predicted self-reported taeniosis proportion was moderately high, and the knowledge/attitude was substantial whereas, the practice was inferior. The association between the knowledge/attitude score and practice score was very weak. Therefore, public education to improve hygienic practices, risky culinary habits, taeniosis treatment, and backyard slaughtering were suggested.

Principles and Parameters of the Orthodox Financial System as an Element of the Orthodox Economy and the “Church-State” Relations – State Intervention or “Symphonic Concept” of Cooperation

In the present study we will focus on the analysis of religious activity in its socio-economic aspect in terms of the principles and parameters of the Orthodox financial system. At the same time, the typology of the relationship between church and state is extremely diverse, but specifically for the Orthodox religion it is identified with the so-called “symphonic concept”.

ХІХ ҒАСЫРДЫҢ ЕКІНШІ ЖАРТЫСЫНДАҒЫ ҚАЗАҚСТАНДАҒЫПРАВОСЛАВИЕЛІК МИССИОНЕРЛЕРДІҢ ҚЫЗМЕТІ

The article analyzes the activities of the Russian Orthodox Church in the Kazakh steppe in the second half of the XIX century on the basis of documents from fund 64 and 44 of the Central State Archives of the Republic of Kazakhstan. The article describes the conversion to Christianity and baptism of Kalmyks who migrated from China in the 60s of the XIX century in the settlements of Sarkan, Kapal, Koksu, Verny, Turgen in the Zhetysu region. The work of the missionary school, open for Chinese emigrants in Sarkand, the funds allocated for it, the activities of the missionary based on archival sources are considered. The work reveals the work performed by Diamid Chernyavsky, who was appointed a missionary of the Sarkand area, the content of his reports, letters sent to the Governor-General. Describes the daily campaign work and events experienced by the priest Vasily Pokrovsky. Difficulties and obstacles in the work of a missionary are shown in comparison with missionary activities in other regions of Kazakhstan. The question of the inclusion of Christians in the social group of the Cossacks is analyzed, which in a timely manner received great attention. The events related to the change of the names and surnames of the newly baptized in Verny are considered. On specific facts, the payment of benefits, training in crafts, pieces of land, etc. are systematically shown. The annual report on the annual work done by the Tomsk mission of the Altai and Kyrgyz dioceses is analyzed as historical material. The campaigning work of missionaries to involve Kazakhs in the Christian religion and their various actions in attracting local residents to the Orthodox religion are outlined.

“Online You Will Never Get the Same Experience, Never”: Minority Perspectives on (Digital) Religious Practice and Embodiment during the COVID-19 Outbreak

Because of the COVID-19 pandemic, religious services worldwide were forced to migrate online. This phenomenon is still yet to be properly investigated, especially in the context of religious and ethnic minorities: a research gap that this paper aims to address. Herein, 18 semi-structured in-depth interviews with members of the Russian community in South Tyrol served as methodological tool to explore: (1) the role of the Orthodox religion and (2) of digital media for the community and, finally, (3) how its members enacted religion during the COVID-19 pandemic. Empirical results show how community members, despite being highly familiar with digital tools and technology-based solutions, deliberately chose not to use digital media to search for religious content or to attend religious services. Against the backdrop of a global pandemic and an increasingly digitised world, the specific example of the Russian community in South Tyrol helps to better understand how migrant communities live and enact religion. The present study aims at contributing to the emerging field of the study of (digital) religion and embodiment of religion from a minority perspective.

Sketch 'God the Father beholding dead Christ' of Vladimir L. Borovikovsky as a synthesis of the western European and the Orthodox tradition

Vladimir Lukich Borovikovsky, little Russian icon painter and St. Petersburg portrait painter, combined western European painting language and the Orthodox religion in his creativity. The sources of the painter's susceptibility to western European influence lie in his Ukrainian origin — the atmosphere of active interaction of Orthodox and Catholic cultures developed in Little Russia of XVIII. At XVIII—early XIX century icon and temple painting was approaching secular art and came under influence of European baroque and academism. Religious painting, that is the subject of the study, occupied an important place in the creativity of the painter. Master's icons and pictures demonstrate nontrivial iconographic, conceptual and dogmatic solutions. The sketch 'God the Father beholding dead Christ' from collection of the State Tretyakov Gallery is example of an original thought of the artist, who based it on the western European composition scheme, but gave it new meaning. The study theme is exploring features of interpretation by V. Borovikovsky of Catholic the Holy Trinity iconography. In order to identify specific motifs and ideas borrowed from Western European art and the Orthodox iconography of the Otechestvo (the Fatherland), which influenced the composition of the sketch, a comparative iconographic and stylistic analysis of works with similar iconography was carried out: with a fresco from the church in Marino (Rome) attributed to Guidoreni, and a painting by P.P. Rubens 'The Holy Trinity'. The iconographic analysis showed connection between of the sketch and wester European scheme 'God the Father contemplating the dead Christ', which goes back to iconographies 'God the Father holding a Crucifix' and Pieta, and to orthodox iconography Otechestvo. V. Borovikovsky rethinks traditional motifs, typical for the European painting (motifs of parental grief and reminder of sinfulness) and for the Orthodox icon painting (motifs of triumph over death). Stylistic analysis showed that the master formulates his own interpretation of the images of God the Father and God the Son, unifying both the Orthodox and the western European approaches. V. Borovikovsky borrows reception of relationship the Sabaoth and Christ as loving the Father and the Son, but doesn't borrow tragic reception of the plot, replacing it with the idea of the comprehensive divine love and the triumph over death. Thus, V. Borovikovsky combines icon symbolism and immediacy of realistic painting.

Metropolita Dionizy wobec kwestii narodowościowej w Cerkwi prawosławnej w okresie międzywojennym

Metropolitan Dionysius on the Nationality Question in the Orthodox Church in Interwar PolandMetropolitan Dionysius took over management of the Orthodox Church in Poland in 1923, and he continued in this role throughout the difficult period of the Second Polish Republic. At that time the Orthodox Church was identified with the Russian invader, and seen as a symbol of the partitions as well as of the religious and ethnic oppression of Poles. At the same time it was the largest religious association in Poland, apart from the Roman Catholic Church. During this period, the Orthodox Church embraced several different nationalities among the faithful (including Ukrainians, Belarusians, Russians and others). This posed a significant problem in both the Church’s internal relations and in its relations with the Polish state. Some political minority groups tried to make the Orthodox religion an element of national separatism. On the other hand, for the state authorities, the Orthodox Church was an institution which carried out its policy and objectives for the benefit of a particular ethnic minority. Throughout the period Metropolitan Dionysius had to guide the Church in such a way as to meet the needs of ethnically diverse believers, in spite of the basically unfriendly or even hostile attitude of the Polish state towards the Orthodox Church. He had to reconcile the sympathies of the faithful of Ukrainian, Russian, Belarusian and Polish origins, and to deal with the various political forces existing within the Orthodox Church, which sought to shape its institutional form and to give it a specific political function.

Spatial distribution and associated factors of measles vaccination among children aged 12–23 months in Ethiopia. A spatial and multilevel analysis

ABSTRACT Introduction In Ethiopia, measles continues to be the cause of a significant number of vaccine-preventable infant morbidity and mortality due to the low vaccination rate. However, understanding the geographical distribution of the measles-containing vaccine first dose (MCV1) and identifying associated factors is crucial to setting up appropriate interventions. This study aimed to explore the spatial distribution and associated factors of MCV1 coverage among children aged 12–23 months in Ethiopia using national representative data. Methods A cross-sectional study design using a two-stage stratified sampling technique was used. The analysis was performed using STATA 14.2, ArcGIS 10.8, and SaTScan version 9.6 software. To find significant related factors with measles vaccination, researchers used multilevel logistic regression. Results The prevalence of MCV1 in Ethiopia was 58.5%. A spatial variation of MCV1 coverage was observed across the study area. The most likely significant primary clusters with low MCV1 coverage were observed in Liben, Afder, Shebelle, Korahe, and Nogob zones of the Somali region; Bale and Guji zones of the Oromia region, and Gedeo and Sidama zones of the SNNPR. Rural areas, maternal primary education, secondary and above school education, Orthodox religion, Muslim religion, health facility delivery, and Afar region were significantly associated with MCV1 vaccination. Conclusion The overall MCV1 coverage in Ethiopia was low. Aside from the inadequate coverage, there was a geographical variation across the country. Low MCV1 coverage areas should be prioritized to improve vaccination efforts to control measles across the country.

Orthodox Religion, Russian Philosophy and Culture. Review of the scholarly journal &lt;i&gt;Russian-Byzantine Herald&lt;/i&gt;, 2021, no. 3(6), 216 pp., issued by the St. Petersburg Theological Academy

Orthodox Religion, Russian Philosophy and Culture. Review of the scholarly journal &lt;i&gt;Russian-Byzantine Herald&lt;/i&gt;, 2021, no. 3(6), 216 pp., issued by the St. Petersburg Theological Academy

Factors affecting utilization of long-acting reversible contraceptives among sexually active reproductive-age women in the pastoral community of Northeast Ethiopia: A community-based cross-sectional study.

Introduction:In Ethiopia, only one in ten reproductive-age women use long-acting reversible contraceptives. Evidence on the utilization of these methods and associated factors among sexually active reproductive-age women in the pastoral area of Northeast Ethiopia is limited. Thus, this study aimed to assess the utilization of long-acting reversible contraceptives and associated factors among sexually active reproductive-age women in the pastoral community of Northeast Ethiopia.Methods:A community-based cross-sectional study was conducted from 1 to 30 April 2021 among 572 reproductive-age women selected by a systematic random sampling method. Data were collected using a structured interviewer-administered questionnaire and entered into Epi-info version 7 and then finally exported to Stata version 16 for further analysis. Bivariable and multivariable binary logistic regression analyses were done to identify factors affecting the utilization of long-acting reversible contraceptives. Odds ratio with the corresponding 95% confidence interval were computed and the statistical significance of the explanatory variables was declared at p-value < 0.05.Results:Overall, the utilization of long-acting reversible contraceptives was (24.3%; 95% confidence interval = 20.9%–28.0%). It was also revealed that being Orthodox (adjusted odds ratio = 4.10; 95% confidence interval = 2.20–7.65) and Protestant (adjusted odds ratio = 7.86; 95% confidence interval = 1.26–18.97) religion followers, attending higher education (adjusted odds ratio = 3.31; 95% confidence interval = 1.37–7.98), and having a husband who attended higher education (adjusted odds ratio = 4.37; 95% confidence interval = 1.98–9.67) were associated with an increased odds of using long-acting reversible contraceptive methods. Besides, having a good (adjusted odds ratio = 6.69; 95% confidence interval = 2.64–16.95) and moderate (adjusted odds ratio = 3.03; 95% confidence interval = 1.06–8.56) knowledge, and positive attitude (adjusted odds ratio = 3.65; 95% confidence interval = 1.90–7.01) toward long-acting reversible contraceptives were also associated with the utilization of these methods.Conclusion:Less than one-fourth of sexually active reproductive-age women in the study area were using long-acting reversible contraceptives. Thus, improving women’s and husbands’ education and women’s knowledge and attitude toward long-acting reversible contraceptives is important to scale up the uptake of these contraceptive methods.

Современная сакральная архитектура как символ архитектурной идентичности и общественное пространство в условиях зимнего города

In this study, we examine a contemporary church building as a powerful symbol of cultural and archi-tectural identity of a city. The city space organized around and inside a religious building is considered as an important public space from the perspective of civilizational culture. During the study, a compara-tive analysis of European and Russian contemporary sacral construction was carried out with the pur-pose of forecasting the development of the present Orthodox architecture, taking into account possi-ble trends, styles and directions. A field survey of 150 contemporary churches in Austria was carried out. Their evolutionary development over the past 120 years was examined both empirically and using scientific literature. In addition, a number of Russian churches, including restored or renovated histori-cal buildings as well as new facilities built after the collapse of the USSR, were studied. As a result, an assessment and explanation of the inevitable appearance of modern trends in the Orthodox Church architecture is given. Historicisms, existing in the Orthodox architecture of our time, are assumed to be related to the forced 70-year pause in the development of Orthodox architecture, rather than to the greater conservatism of the Orthodox religion. Any architecture, even its conservative religious type, responds to events occurring in a society and to arising new cultural and functional needs. As a result, due to a competent interaction of architects and customers, the existing architectural style starts to change gradually in terms of its spatial organization, form, composition, general appearance of the in-ner and outer space, thus giving rise to new symbols of cultural and architectural identity. With the ad-dition of new functions, a church remains to be a unique public building, forming public urban spaces both in and around itself.

Индивидуально-авторские особенности лексики, репрезентующей постную пищу, в произведении И. С. Шмелева «Лето Господне»

I. S. Shmelev is a well-known Russian writer, a native of the urban merchant environment, knowing the peculiarities of this environment so well and clearly conveying them in his works. Born and raised in a patriarchal family where all religious rites were sacredly observed, I. S. Shmelev could not help but absorb a reverent attitude to the Orthodox religion, which is why most of his works are imbued with a Christian worldview. We believe that the above circumstances have influenced the formation of individual authorial features of the use of lexemes of certain thematic groups in the texts of works. In this regard, the task of the proposed study is to identify the author's features of the use of lexemes calling lean food in the novel “Summer of the Lord” which in structural terms is a description of the year of an Orthodox person, thereby clearly demonstrating to the reader that Russian life and faith are inextricably linked. Upon analyzing the individual author's features of the vocabulary representing lean food in I. S. Shmelev’s work “Summer of the Lord”, we came to the following conclusions. Food and all the rituals associated with it are very instrumental in reflecting both the national and individual picture of the world. According to what kind of food a person uses, it is possible to draw conclusions about his well-being. In the novel “Summer of the Lord” the author uses lexemes related to both common forms of the Russian literary language and dialect forms to represent lean food. In addition, the author introduces lexemes that have come out of active word usage; this makes us understand that some of the realities that are familiar to a person in the time described by I. S. Shmelev are inaccessible to modern people. In order to demonstrate the ease of Great Lent, the author resorts to the use of diminutive suffixes, as well as to the use of anaphora. One of the most important features of the individual I. S. Shmelev author's picture of the world lies in the fact that the lexemes naming lean food appear in the work under consideration as a kind of reference points of time.