No abstract

Vladimir Putin's recent assertions that Russian “compatriots” were suffering in Ukraine contributed to a rapid escalation of instability and violence in this borderland country that defines the margins of Europe and the edge of Eurasia. After 23 years of independence, Ukraine retains significant regional diversity and strong local identities. At the same time, social differences understood in terms of ethnicity, language choice, and religious affiliation have become less defined, as Ukrainians have embraced fluid linguistic and religious practices that defy easy characterization. On the basis of long‐term fieldwork in Ukraine, I argue that “non‐accommodating bilingualism” and “ambient faith” characterize everyday linguistic and religious practices in this postcolonial, post‐Soviet‐socialist space. This flexibility is adaptive domestically. Paradoxically, it contributes to the vulnerability of Ukrainian sovereignty when polarizing, politicized categories based on supposedly identifiable cultural attributes inject a spurious precision into everyday practices with the aim of redefining state sovereignty.

In this article, Catherine Wanner explores the historical factors contributing to a greater degree of religious pluralism emerging in Ukraine compared to Russia and Belarus and illustrates some of the cultural and political consequences of these more permissive policies. Using the intersection of foreign missionaries and evangelical communities in Ukraine as a lens, this article draws on historical and ethnographic evidence to argue that faith-based communities are sites of cultural innovation where the legacy of Soviet culture blends with values and practices born of other historical experiences to shape notions of morality and attitudes toward the state. Evangelical communities in this traditionally Orthodox land increasingly represent robust social institutions that offer new sources of self-definition, belonging, and communal life that are at once intensely local and broadly transnational in orientation.

When religious institutions engage the secular emotively and publicly, they can foster an affective atmosphere of religiosity, which potentially has motivational power, even for non-believers, because it shapes the sensorium of those who circulate in public space. When individuals appeal to “places animated with prayer” for the transformative energy that resides there through ritualized practices, they reaffirm an affective atmosphere of religiosity. In Orthodox Eastern Europe and elsewhere, a confessional tradition is allied with state borders, further normativizing this affective atmosphere and giving it pronounced political implications. When an affective atmosphere of religiosity inspires practices that are intentionally designed to prompt experiences rendered meaningful in otherworldly terms, over time such performativity can create mimetic instincts that become second nature. This is an essential step to religion becoming an expedient political resource and to the emergence of religious nationalism or a confessional state.

In a borderland city in Ukraine emerging from Soviet socialism on the edge of Europe, a cultivated urban affect of Hapsburg‐era Europeanness fosters political orientations and attachments to place that are based on particular visions of the past. Affective emotions of an agentive nature situate individuals in a specific place and potentially create feelings of belonging, making urban space a site of politicized place‐making and self‐making. Affective experiences of space mediate the twin processes of producing material urban space and constructing the meanings of that space, revealing the extent to which political formations generate affect and how affect is a political form itself. Affectivity and the urban landscape interactively shape politicized subjectivities and considering them together reveals how affect can be transmitted in the course of everyday life. [Affect; Urban; Nostalgia; Cosmopolitanism; Place; Europe; Eurasia]