2014
DOI: 10.1163/18785417-00402004
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Women on the Fault Lines of Faith: Pussy Riot and the Insider/Outsider Challenge to Post-Soviet Orthodoxy

Abstract: This article examines the explosive reaction to 'Punk Prayer' as a religious act. It argues that the power of the performance as iconoclash resulted from the fact that it tapped, resonated with and disturbed Russia's Orthodox culture through its appropriation of Orthodox sound, space and symbolsnamely, the image of Mary, the Mother of God. The perceived position of its performers as insiders or outsiders to Orthodoxy, the evaluation of the sincerity of Punk Prayer as prayer and the paradoxical role that gender… Show more

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Cited by 16 publications
(1 citation statement)
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“…However, while in the past the state was the main regulator of religion's public presence, non-state, secular actors now bring religious-secular conflicts into the sphere of 'civility'. The 2012 'punk prayer' of Russian feminist band Pussy Riot in a Moscow cathedral challenged the sacredness of church and state and their 'symphonic' relationship, managing to disturb both religious and secular sensibilities (Bernstein 2013;Shevzov 2014). Others have taken to court their claims for public institutions to remain free of religious symbols, challenging the post-socialist alliance of church and state by appropriating the repertoire of their opponents, whether 'blasphemy' in the case of Russian courts or 'human rights' in the case of Romanian schools (Horvath 2009).…”
Section: Secularism and Religion Between The 'Posts'mentioning
confidence: 99%
“…However, while in the past the state was the main regulator of religion's public presence, non-state, secular actors now bring religious-secular conflicts into the sphere of 'civility'. The 2012 'punk prayer' of Russian feminist band Pussy Riot in a Moscow cathedral challenged the sacredness of church and state and their 'symphonic' relationship, managing to disturb both religious and secular sensibilities (Bernstein 2013;Shevzov 2014). Others have taken to court their claims for public institutions to remain free of religious symbols, challenging the post-socialist alliance of church and state by appropriating the repertoire of their opponents, whether 'blasphemy' in the case of Russian courts or 'human rights' in the case of Romanian schools (Horvath 2009).…”
Section: Secularism and Religion Between The 'Posts'mentioning
confidence: 99%