Этноконфессиональные особенности придорожной мемориализации

doi:10.31119/jssa.2022.25.3.10

DOI: https://doi.org/10.31119/jssa.2022.25.3.10

Михаил Матлин Ульяновский государственный педагогический университет имени И.Н. Ульянова, Ульяновск, Россия matlin@mail.ru

Для цитирования

Матлин М.(2022) Этноконфессиональные особенности придорожной мемориализации. Журнал социологии и социальной антропологии, 25(3): 239-258. DOI: https://doi.org/10.31119/jssa.2022.25.3.10

Аннотация

The article considers the ethno-confessional aspect of the modern tradition of marking the places of death in road accidents. The research material is monuments on part of the federal highways A 151 (Republic of Chuvashia), P 142 (Republic of Tatarstan), P 178 (Republic of Mordovia). It was revealed that not all of them have confessional characteristics: A 151 — 66 %, P 241 — 61.6 %, P 178 — 26.8 %. The Orthodox cross embodies the most clearly confessional, which is very rare on these routes: P 241 — 1.2 %, A 151 — 11 %, P 178 — 9.3 %. The most common way to denote confessionality is to place a cross (Orthodox denomination), a crescent with or without a star (Muslim denomination) or other confessional signs on monuments. It is established that the Orthodox cross, another monument with Orthodox symbols in Tatarstan (highway P 241) can be defined as an ethno-confessional for Russians and Chuvash living in the republic. Such is the significance of a monument-fence with or without Muslim symbols against the background of traditional cemetery monuments — steles and obelisks. Accordingly, the monument-fence with Muslim symbols on the territory of Chuvashia (highway A 151), which is dominated by the Orthodox population, is also an ethno-confessional sign. But the vase — the main memorial sign on the territory of Mordovia (highway P 178) is an exclusively cultural symbol of death, which is not correlated with either the cemetery, or with the confessional tradition, or with the ethnic composition of the territory. The dynamics of the designation of a confessional sign on the routes P 241, A 151 indicates that until the early 2000s, the indication and absence of an indication of a denomination were approximately the same, but by the 2010s, the indication of confessionality increases sharply, and its absence either remains at a low level or falls. Otherwise, the process proceeds on the R 178 highway — there are no fundamental changes there.

Литература

Bednar R.M. (2011) Materializing Memory: The Public Lives of Roadside Crash Shrines. Memory Connection, 1(1): 18–33.

Bogatova O.A. (2011) Religioznaya samoidentifikaciya i vocerkovlennost' v sekulyarnom obshchestve (regional'nye aspekty) [Religious self-identification and church formation in a secular society (regional aspects)]. Religiovedenie [Religious studies], 1: 135–143 (in Russian).

Clark J. (2008) Challenging motoring functionalism. Roadside memorials, heritage and history in Australia and New Zealand. Journal of Transport History, 29: 23–43.

Clark J., Cheshire A. (2004) Rip by the Roadside: A Comparative Study of Roadside Memorials in New South Wales, Australia, and Texas, United States. OMEGA — Journal of Death and Dying, 48: 203–222.

Clark J., Franzmann M. (2006) Authority from

Grief, Presence and Place in the Making of Roadside Memorials. Death Studies, 30(6): 579–599.

Dickens S.B. (2020) Vernacular sacred spaces: rethinking the roadside memorial in the United States. Journal of Cultural Geography, 37: 1–23.

E.R. (1991) al-KIBLA [al-QIBLA]. Islam: Enciklopedicheskij slovar [Islam: Encyclopedic Dictionary], 136–137.

Everet H. (2000) Roadside crosses and memorial complexes in Texas. Folklore, 111(1): 91–103.

Hartig K.V., Dunn K.M. (1998) Roadside Memorials: Interpreting New Deathscapes in Newcastle, New South Wales. Australian Geographical Studies, 36(1): 5–20.

Henzel C. (1991) Cruces in the Roadside Landscape of Northeastern New Mexico. Journal of Cultural Geography, 11(2): 93–106.

Klaassens M., Groote P.D., Vanclay F.M. (2009) Roadside memorials from a geographical perspective. Mortality, 14: 187–201.

Klaassens M., Groote P.D., Vanclay F.M. (2013) Expressions of private mourning in public space: The evolving structure of spontaneous and permanent roadside memorials in the Netherlands. Death Studies, 37(2): 145–171.

Kublickaya E.A. (2009) Izuchenie religioznoj i konfessional'noj samoidentifikacii sovremennogo rossijskogo obshchestva (sociologicheskij opyt) [The study of religious and confessional self-identification of modern Russian society (sociological experience)]. Social'no-gumanitarnye znaniya [Social and humanitarian knowledge], 3:267–280 (in Russian).

Kublickaya E.A. (2009) Osobennosti religioznosti v sovremennoj Rossii [Features of religiosity in modern Russia]. Sociologicheskie issledovaniya [Sociological research], 4: 96–107 (in Russian).

Kublickaya E.A., Nazarov M.M. (2019) Dinamika religioznosti v sovremennoj Rossii (po dannym issledovanij v stolichnom regione) [The dynamics of religiosity in modern Russia (according to research in the metropolitan region)]. Vestnik Rossijskoj akademii nauk [Bulletin of the Russian Academy of Sciences], 89(11): 1120–1127 (in Russian).

Matlin M.G., Safronov E.V. (2014) Kenotafy kak odna iz sovremennyh form ob"ektivacii pamyati o pogibshih [Cenotaphs as one of the modern forms of objectification of the memory of the dead]. Etnograficheskoe obozrenie [Ethnographic Review], 2: 36–47 (in Russian).

Mchunu K. (2020) Roadside death memorials: transformation of public spaces into private spaces for mourning. African Identities, 18: 435–449.

Ne?porov? O. (2008) The public remembrance of death — Roadside memorials. Sociologick? ?asopis, 44: 139–166.

Ne?porov? O. (2015) Roadside memorials from the longitudinal perspective. ?esk? Lid, 102(2): 173–198.

Ne?porov? O., Stahl I. (2014) Roadside memorials in the Czech Republic and Romania: memory versus religion in two European post-communist countries. Mortality, 19: 22–40.

Owen M. (2011) Louisiana Roadside Memorials: Negotiating an Emerging Tradition. In: Santino J. (ed.) Spontaneous Shrines and the Public Memorialization of Death. London: Palgrave Macmillan: 119–45.

Petrenko S.P. (2007) Konfessional'naya i etnicheskaya obshchnosti: filosofsko-kul'turologicheskij analiz: avtoreferat dis. ... kandidata filosofskih nauk [Confessional and ethnic communities: philosophical and cultural analysis: abstract of the dissertation of the Candidate of Philosophical Sciences] Rostov-on-Don (in Russian).

Przybylska L. (2015) Memorial crosses in Poland: a commonplace and contested element of public roads. Geografie, 120(4): 507–526.

Przybylska L. (2021) Are Roadside Crosses in Poland a Religious or Cultural Expression? Religions, 12: 1–14.

Przybylska L., Flaga M. (2020) The anonymity of roadside memorials in Poland. Mortality, 25: 208–219.

Przybylska L., Liro J., Holly G., Klima E. (2019) Inscriptions on roadside memorials in Poland. Death Studies, 44: 419–429.

Reid J.K., Reid C.L. (2001) A cross marks the spot: A study of roadside death memorials in Texas and Oklahoma. Death Studies, 25: 341–356.

Ryzhova S.V. (2016) Osobennosti izucheniya religioznoj identichnosti rossiyan [Features of the study of religious identity of Russians]. Sociologicheskie issledovaniya [Sociological research], 10: 118–127 (in Russian).

Santino D. (2019) Performativnye kommemorativy: Spontannye svyatilishcha i publichnaya memorializaciya smerti [Performative memoratives: Spontaneous sanctuaries and public memorialization of death]. Folklor i antropologiya goroda [Folklore and anthropology of the city], II(1–2): 14–26.

Sinelina Y. (2013) Religioznost' v sovremennoj Rossii [Religiosity in Modern Russia]. Otechestvennye zapiski [Domestic notes], 1(52) [https://magazines.gorky.media/oz/2013/1/religioznost-v-sovremennoj-rossii.html ] (accessed: 10.12.2021) (in Russian).

Sokolova A.D., Yudkina A.B. (2012) Pamyatnye znaki na mestah avtomobil'nyh avarij [Commemorative signs at the sites of car accidents]. Etnograficheskoe obozrenie [Ethnographic Review], 2: 150–164 (in Russian).

Tay R., Churchill A., de Barros A.G. (2011) Effects of roadside memorials on traffic flow. Accident; Analysis and Prevention, 43: 483–486.

Trofimova K.P. (2013) Sakral'noe prostranstvo v kontekste etnokul'turnoj identichnosti [Sacred space in the context of ethno-cultural identity]. In: Materialy Mezhdunarodnoj nauchno-prakticheskoj konferencii «Chelovek i religiya» (Minsk, 14–16 marta 2013 g.) [Materials of the International Scientific and Practical Conference “Man and Religion” (Minsk, March 14–16, 2013)]. Minsk: Chetyre chetverti: 170–176 (in Russian).