Who is the enemy now? Islamophobia and antisemitism among Russian orthodox nationalists before and after september 11

Patterns of Prejudice

Volumn 38, Issue 2, 2004, Pages 127-143

  Verkhovsky, Alexander ^a  

^a SOVA Ctr for Info and Analysis   (Russian Federation)

Author keywords

Antisemitism; Extremism; Islamophobia; Nationalism; Russia; Russian Orthodoxy; September 11

Indexed keywords

EID: 2642588435     PISSN: 0031322X     EISSN: None     Source Type: Journal    
DOI: 10.1080/00313220410001692330     Document Type: Review

References (71)

1. This article was prepared with the support of grants from the MacArthur Foundation and the British Academy. The Russian version, 'Kto zhe teper' vrag? Islamofobiya i antisemitizm pravoslavnykh-radikalov do i posle 11 sentyabria', is available at http://religare.ru/article3236.htm (viewed 30 January 2004).
2. Kimmo Kaariainen and Dmitrii Furman (eds), Starye tserkvi, novye veruyushchie (Moscow: Letnii sad 2000), 23, 16. See also Alexander Verkhovsky, 'Orthodoxy in the Russian Ultranationalist movements', Religion in Eastern Europe, vol. 22, no. 3, June 2002, 18-36.
3. Kimmo Kaariainen and Dmitrii Furman (eds), Starye tserkvi, novye veruyushchie (Moscow: Letnii sad 2000), 23, 16. See also Alexander Verkhovsky, 'Orthodoxy in the Russian Ultranationalist movements', Religion in Eastern Europe, vol. 22, no. 3, June 2002, 18-36.
4. This was the case also during the later years of the Soviet period; see Nikolai Mitrokhin, Russkaya partiya, Dvizhenie russkikh nationalistov v SSSR, 1953-1985 gody (Moscow: NLO 2003), 499-502.
5. For an examination of Russian National Unity's relationship with Russian Orthodoxy, see Stella Rock, 'Saints and symbols: post-Soviet Orthodoxy and the Russian nationalist movement', a paper presented at the 34th National Convention of the American Association for the Advancement of Slavic Studies, Pittsburgh, PA, 21-4 November 2002.
6. There has been little sociological research done on this group; the best study so far is the collection of articles in Kaariainen and Furman (eds), especially that by Kimmo Kaariainen and Dmitrii Furman, 'Religion and politics in Russian mass consciousness', 49-78.
7. By 'Moscow Patriarchate' I mean the senior hierarchy rather than the entire Church, which is subject to the Moscow Patriarch. For a study of the political position of the Moscow Patriarchate, see Alexander Verkhovsky, 'Bespokoinoe sosedstvo. Russkaya pravoslavnaya tserkov'i Putinskoe gosudarstvo', in Alexander Verkhovsky, Ekaterina Mikhailovskaya and Vladimir Pribilovsky, Rossiya Putina: Pristrastnyi vzglyad (Moscow: Panorama 2003), 81-6.
8. The Union of Orthodox Citizens was founded during the period 1995-7; its permanent head is Valentin Lebedev, the principal editor of the apolitical Orthodox journal Pravoslavnaya beseda.
9. The Metropolitan of St Petersburg and Ladoga Ioann (Snychev), who died in 1995, was the acknowledged leader of Orthodox nationalism. For a study of his ideology and position in the whole of the Russian Orthodox Church, see Konstantin Kostiuk, Tri portreta', Kontinent, no. 113, 2002.
10. This newspaper is edited by the former press secretary to Metropolitan Ioann, Konstantin Dushenov. It became independent in 1997; previously it was a regular insert in the Communist Party newspaper Sovietskaya Rossiia. Since 1997 Rus' pravoslavnaya has been the most consistently antagonistic towards the Patriarchate among Orthodox nationalist publications
11. The main editor was Konstantin Gordeev, leader of the Moscow section of the movement Za pravo zhit' bez INN (For the right to live without an Individual Tax Number).
12. The Committee is headed by Father Alexander Shargunov, and has been active since the mid-1990s.
13. This journal is close to the more moderate Russian Orthodox nationalists grouped around the influential Sretenskii monastery in Moscow, the abbot of which is Archimandrite Tikhon Shevkunov; its main editor is Alexander Krutov, who also presents a television programme of the same name. Other publications closely associated with the Sretenskii monastery, the journal Blagodatnyi ogon' and the website Pravoslavie.ru, are not discussed in this article as, in my view, they are on the border between Orthodox nationalism and apolitical conservatism within the Church.
14. The contemporary Black Hundreds movement purports to be a revival of the late nineteenth- and early twentieth-century Black Hundreds, infamous for inciting antisemitic pogroms.
15. For recent publications, see: Alexander Verkhovsky, Tserkov' v politike i politika v Tserkvi', in Alexander Verkhovsky, Ekaterina Mikhailovskaya and Vladimir Pribilovsky, Politicheskaya ksenofobiya: radikal'ny e gruppy, predstavleniya liderov, rol' Tserkvi (Moscow: Panorama 1999), 60-122; Konstantin Kostyk, 'Pravoslavnyi fundamentalism: sotsial'nyi portret i istoki', Politicheskie issledovaniya, no. 5, 2000, 133-54; Vyacheslav Likhachev, 'Rol' religii v ideologii i deyatel'nosti sovremennykh rossiiskih pravoradikalov', in Mark Smirnov (ed.), Dia-Logos. Religiya i obsckestvo. 2000-01 (Moscow: Dukhovnaya biblioteka 2001), 139-55; Stephen D. Shenfield, Russian Fascism: Traditions, Tendencies, Movements (Armonk, NY and London: M. E. Sharp 2001); Irina Kudryashova, 'Fundamentalism v prostranstve sovremennogo mira', Politicheskie issledovaniya, no. 1, 2002, 66-77; Stella Rock, '"Militant piety": fundamentalist tendencies in the Russian Orthodox Brotherhood movement', Religion in Eastern Europe, vol. 22, no. 3, 2002, 1-17; Alexander Verkhovsky, 'Radical Orthodox anti-globalism in 1999-2002', paper presented at the seminar 'Christian Fundamentalism, Racism and Antisemitism: East and West', Centre for German-Jewish Studies, University of Sussex, 10 April 2002, available at http://religion.sova-center.ru/publications/194EF5E/1951122 (viewed 28 January 2004); Anastasiya Mitrofanova, 'Fundamentalism and politicization of religion in Russian Orthodoxy', in Maria Marczewska-Rytko (ed.), Religion in a Changing Europe. Between Pluralism and Fundamentalism. Selected Problems (Lublin: Maria CurieSklodowska University Press 2003), 127-42. The author's own conclusions are based on research published in Alexander Verkhovsky, Politicheskoe pravoslavie: Russkie pravoslavnye natsionalisty i fundamentalisty, 1995-2001 (Moscow: SOVA 2003).
16. For recent publications, see: Alexander Verkhovsky, Tserkov' v politike i politika v Tserkvi', in Alexander Verkhovsky, Ekaterina Mikhailovskaya and Vladimir Pribilovsky, Politicheskaya ksenofobiya: radikal'ny e gruppy, predstavleniya liderov, rol' Tserkvi (Moscow: Panorama 1999), 60-122; Konstantin Kostyk, 'Pravoslavnyi fundamentalism: sotsial'nyi portret i istoki', Politicheskie issledovaniya, no. 5, 2000, 133-54; Vyacheslav Likhachev, 'Rol' religii v ideologii i deyatel'nosti sovremennykh rossiiskih pravoradikalov', in Mark Smirnov (ed.), Dia-Logos. Religiya i obsckestvo. 2000-01 (Moscow: Dukhovnaya biblioteka 2001), 139-55; Stephen D. Shenfield, Russian Fascism: Traditions, Tendencies, Movements (Armonk, NY and London: M. E. Sharp 2001); Irina Kudryashova, 'Fundamentalism v prostranstve sovremennogo mira', Politicheskie issledovaniya, no. 1, 2002, 66-77; Stella Rock, '"Militant piety": fundamentalist tendencies in the Russian Orthodox Brotherhood movement', Religion in Eastern Europe, vol. 22, no. 3, 2002, 1-17; Alexander Verkhovsky, 'Radical Orthodox anti-globalism in 1999-2002', paper presented at the seminar 'Christian Fundamentalism, Racism and Antisemitism: East and West', Centre for German-Jewish Studies, University of Sussex, 10 April 2002, available at http://religion.sova-center.ru/publications/194EF5E/1951122 (viewed 28 January 2004); Anastasiya Mitrofanova, 'Fundamentalism and politicization of religion in Russian Orthodoxy', in Maria Marczewska-Rytko (ed.), Religion in a Changing Europe. Between Pluralism and Fundamentalism. Selected Problems (Lublin: Maria CurieSklodowska University Press 2003), 127-42. The author's own conclusions are based on research published in Alexander Verkhovsky, Politicheskoe pravoslavie: Russkie pravoslavnye natsionalisty i fundamentalisty, 1995-2001 (Moscow: SOVA 2003).
17. For recent publications, see: Alexander Verkhovsky, Tserkov' v politike i politika v Tserkvi', in Alexander Verkhovsky, Ekaterina Mikhailovskaya and Vladimir Pribilovsky, Politicheskaya ksenofobiya: radikal'ny e gruppy, predstavleniya liderov, rol' Tserkvi (Moscow: Panorama 1999), 60-122; Konstantin Kostyk, 'Pravoslavnyi fundamentalism: sotsial'nyi portret i istoki', Politicheskie issledovaniya, no. 5, 2000, 133-54; Vyacheslav Likhachev, 'Rol' religii v ideologii i deyatel'nosti sovremennykh rossiiskih pravoradikalov', in Mark Smirnov (ed.), Dia-Logos. Religiya i obsckestvo. 2000-01 (Moscow: Dukhovnaya biblioteka 2001), 139-55; Stephen D. Shenfield, Russian Fascism: Traditions, Tendencies, Movements (Armonk, NY and London: M. E. Sharp 2001); Irina Kudryashova, 'Fundamentalism v prostranstve sovremennogo mira', Politicheskie issledovaniya, no. 1, 2002, 66-77; Stella Rock, '"Militant piety": fundamentalist tendencies in the Russian Orthodox Brotherhood movement', Religion in Eastern Europe, vol. 22, no. 3, 2002, 1-17; Alexander Verkhovsky, 'Radical Orthodox anti-globalism in 1999-2002', paper presented at the seminar 'Christian Fundamentalism, Racism and Antisemitism: East and West', Centre for German-Jewish Studies, University of Sussex, 10 April 2002, available at http://religion.sova-center.ru/publications/194EF5E/1951122 (viewed 28 January 2004); Anastasiya Mitrofanova, 'Fundamentalism and politicization of religion in Russian Orthodoxy', in Maria Marczewska-Rytko (ed.), Religion in a Changing Europe. Between Pluralism and Fundamentalism. Selected Problems (Lublin: Maria CurieSklodowska University Press 2003), 127-42. The author's own conclusions are based on research published in Alexander Verkhovsky, Politicheskoe pravoslavie: Russkie pravoslavnye natsionalisty i fundamentalisty, 1995-2001 (Moscow: SOVA 2003).
18. For recent publications, see: Alexander Verkhovsky, Tserkov' v politike i politika v Tserkvi', in Alexander Verkhovsky, Ekaterina Mikhailovskaya and Vladimir Pribilovsky, Politicheskaya ksenofobiya: radikal'ny e gruppy, predstavleniya liderov, rol' Tserkvi (Moscow: Panorama 1999), 60-122; Konstantin Kostyk, 'Pravoslavnyi fundamentalism: sotsial'nyi portret i istoki', Politicheskie issledovaniya, no. 5, 2000, 133-54; Vyacheslav Likhachev, 'Rol' religii v ideologii i deyatel'nosti sovremennykh rossiiskih pravoradikalov', in Mark Smirnov (ed.), Dia-Logos. Religiya i obsckestvo. 2000-01 (Moscow: Dukhovnaya biblioteka 2001), 139-55; Stephen D. Shenfield, Russian Fascism: Traditions, Tendencies, Movements (Armonk, NY and London: M. E. Sharp 2001); Irina Kudryashova, 'Fundamentalism v prostranstve sovremennogo mira', Politicheskie issledovaniya, no. 1, 2002, 66-77; Stella Rock, '"Militant piety": fundamentalist tendencies in the Russian Orthodox Brotherhood movement', Religion in Eastern Europe, vol. 22, no. 3, 2002, 1-17; Alexander Verkhovsky, 'Radical Orthodox anti-globalism in 1999-2002', paper presented at the seminar 'Christian Fundamentalism, Racism and Antisemitism: East and West', Centre for German-Jewish Studies, University of Sussex, 10 April 2002, available at http://religion.sova-center.ru/publications/194EF5E/1951122 (viewed 28 January 2004); Anastasiya Mitrofanova, 'Fundamentalism and politicization of religion in Russian Orthodoxy', in Maria Marczewska-Rytko (ed.), Religion in a Changing Europe. Between Pluralism and Fundamentalism. Selected Problems (Lublin: Maria CurieSklodowska University Press 2003), 127-42. The author's own conclusions are based on research published in Alexander Verkhovsky, Politicheskoe pravoslavie: Russkie pravoslavnye natsionalisty i fundamentalisty, 1995-2001 (Moscow: SOVA 2003).
19. For recent publications, see: Alexander Verkhovsky, Tserkov' v politike i politika v Tserkvi', in Alexander Verkhovsky, Ekaterina Mikhailovskaya and Vladimir Pribilovsky, Politicheskaya ksenofobiya: radikal'ny e gruppy, predstavleniya liderov, rol' Tserkvi (Moscow: Panorama 1999), 60-122; Konstantin Kostyk, 'Pravoslavnyi fundamentalism: sotsial'nyi portret i istoki', Politicheskie issledovaniya, no. 5, 2000, 133-54; Vyacheslav Likhachev, 'Rol' religii v ideologii i deyatel'nosti sovremennykh rossiiskih pravoradikalov', in Mark Smirnov (ed.), Dia-Logos. Religiya i obsckestvo. 2000-01 (Moscow: Dukhovnaya biblioteka 2001), 139-55; Stephen D. Shenfield, Russian Fascism: Traditions, Tendencies, Movements (Armonk, NY and London: M. E. Sharp 2001); Irina Kudryashova, 'Fundamentalism v prostranstve sovremennogo mira', Politicheskie issledovaniya, no. 1, 2002, 66-77; Stella Rock, '"Militant piety": fundamentalist tendencies in the Russian Orthodox Brotherhood movement', Religion in Eastern Europe, vol. 22, no. 3, 2002, 1-17; Alexander Verkhovsky, 'Radical Orthodox anti-globalism in 1999-2002', paper presented at the seminar 'Christian Fundamentalism, Racism and Antisemitism: East and West', Centre for German-Jewish Studies, University of Sussex, 10 April 2002, available at http://religion.sova-center.ru/publications/194EF5E/1951122 (viewed 28 January 2004); Anastasiya Mitrofanova, 'Fundamentalism and politicization of religion in Russian Orthodoxy', in Maria Marczewska-Rytko (ed.), Religion in a Changing Europe. Between Pluralism and Fundamentalism. Selected Problems (Lublin: Maria CurieSklodowska University Press 2003), 127-42. The author's own conclusions are based on research published in Alexander Verkhovsky, Politicheskoe pravoslavie: Russkie pravoslavnye natsionalisty i fundamentalisty, 1995-2001 (Moscow: SOVA 2003).
20. For recent publications, see: Alexander Verkhovsky, Tserkov' v politike i politika v Tserkvi', in Alexander Verkhovsky, Ekaterina Mikhailovskaya and Vladimir Pribilovsky, Politicheskaya ksenofobiya: radikal'ny e gruppy, predstavleniya liderov, rol' Tserkvi (Moscow: Panorama 1999), 60-122; Konstantin Kostyk, 'Pravoslavnyi fundamentalism: sotsial'nyi portret i istoki', Politicheskie issledovaniya, no. 5, 2000, 133-54; Vyacheslav Likhachev, 'Rol' religii v ideologii i deyatel'nosti sovremennykh rossiiskih pravoradikalov', in Mark Smirnov (ed.), Dia-Logos. Religiya i obsckestvo. 2000-01 (Moscow: Dukhovnaya biblioteka 2001), 139-55; Stephen D. Shenfield, Russian Fascism: Traditions, Tendencies, Movements (Armonk, NY and London: M. E. Sharp 2001); Irina Kudryashova, 'Fundamentalism v prostranstve sovremennogo mira', Politicheskie issledovaniya, no. 1, 2002, 66-77; Stella Rock, '"Militant piety": fundamentalist tendencies in the Russian Orthodox Brotherhood movement', Religion in Eastern Europe, vol. 22, no. 3, 2002, 1-17; Alexander Verkhovsky, 'Radical Orthodox anti-globalism in 1999-2002', paper presented at the seminar 'Christian Fundamentalism, Racism and Antisemitism: East and West', Centre for German-Jewish Studies, University of Sussex, 10 April 2002, available at http://religion.sova-center.ru/publications/194EF5E/1951122 (viewed 28 January 2004); Anastasiya Mitrofanova, 'Fundamentalism and politicization of religion in Russian Orthodoxy', in Maria Marczewska-Rytko (ed.), Religion in a Changing Europe. Between Pluralism and Fundamentalism. Selected Problems (Lublin: Maria CurieSklodowska University Press 2003), 127-42. The author's own conclusions are based on research published in Alexander Verkhovsky, Politicheskoe pravoslavie: Russkie pravoslavnye natsionalisty i fundamentalisty, 1995-2001 (Moscow: SOVA 2003).
21. For recent publications, see: Alexander Verkhovsky, Tserkov' v politike i politika v Tserkvi', in Alexander Verkhovsky, Ekaterina Mikhailovskaya and Vladimir Pribilovsky, Politicheskaya ksenofobiya: radikal'ny e gruppy, predstavleniya liderov, rol' Tserkvi (Moscow: Panorama 1999), 60-122; Konstantin Kostyk, 'Pravoslavnyi fundamentalism: sotsial'nyi portret i istoki', Politicheskie issledovaniya, no. 5, 2000, 133-54; Vyacheslav Likhachev, 'Rol' religii v ideologii i deyatel'nosti sovremennykh rossiiskih pravoradikalov', in Mark Smirnov (ed.), Dia-Logos. Religiya i obsckestvo. 2000-01 (Moscow: Dukhovnaya biblioteka 2001), 139-55; Stephen D. Shenfield, Russian Fascism: Traditions, Tendencies, Movements (Armonk, NY and London: M. E. Sharp 2001); Irina Kudryashova, 'Fundamentalism v prostranstve sovremennogo mira', Politicheskie issledovaniya, no. 1, 2002, 66-77; Stella Rock, '"Militant piety": fundamentalist tendencies in the Russian Orthodox Brotherhood movement', Religion in Eastern Europe, vol. 22, no. 3, 2002, 1-17; Alexander Verkhovsky, 'Radical Orthodox anti-globalism in 1999-2002', paper presented at the seminar 'Christian Fundamentalism, Racism and Antisemitism: East and West', Centre for German-Jewish Studies, University of Sussex, 10 April 2002, available at http://religion.sova-center.ru/publications/194EF5E/1951122 (viewed 28 January 2004); Anastasiya Mitrofanova, 'Fundamentalism and politicization of religion in Russian Orthodoxy', in Maria Marczewska-Rytko (ed.), Religion in a Changing Europe. Between Pluralism and Fundamentalism. Selected Problems (Lublin: Maria CurieSklodowska University Press 2003), 127-42. The author's own conclusions are based on research published in Alexander Verkhovsky, Politicheskoe pravoslavie: Russkie pravoslavnye natsionalisty i fundamentalisty, 1995-2001 (Moscow: SOVA 2003).
22. For recent publications, see: Alexander Verkhovsky, Tserkov' v politike i politika v Tserkvi', in Alexander Verkhovsky, Ekaterina Mikhailovskaya and Vladimir Pribilovsky, Politicheskaya ksenofobiya: radikal'ny e gruppy, predstavleniya liderov, rol' Tserkvi (Moscow: Panorama 1999), 60-122; Konstantin Kostyk, 'Pravoslavnyi fundamentalism: sotsial'nyi portret i istoki', Politicheskie issledovaniya, no. 5, 2000, 133-54; Vyacheslav Likhachev, 'Rol' religii v ideologii i deyatel'nosti sovremennykh rossiiskih pravoradikalov', in Mark Smirnov (ed.), Dia-Logos. Religiya i obsckestvo. 2000-01 (Moscow: Dukhovnaya biblioteka 2001), 139-55; Stephen D. Shenfield, Russian Fascism: Traditions, Tendencies, Movements (Armonk, NY and London: M. E. Sharp 2001); Irina Kudryashova, 'Fundamentalism v prostranstve sovremennogo mira', Politicheskie issledovaniya, no. 1, 2002, 66-77; Stella Rock, '"Militant piety": fundamentalist tendencies in the Russian Orthodox Brotherhood movement', Religion in Eastern Europe, vol. 22, no. 3, 2002, 1-17; Alexander Verkhovsky, 'Radical Orthodox anti-globalism in 1999-2002', paper presented at the seminar 'Christian Fundamentalism, Racism and Antisemitism: East and West', Centre for German-Jewish Studies, University of Sussex, 10 April 2002, available at http://religion.sova-center.ru/publications/194EF5E/1951122 (viewed 28 January 2004); Anastasiya Mitrofanova, 'Fundamentalism and politicization of religion in Russian Orthodoxy', in Maria Marczewska-Rytko (ed.), Religion in a Changing Europe. Between Pluralism and Fundamentalism. Selected Problems (Lublin: Maria CurieSklodowska University Press 2003), 127-42. The author's own conclusions are based on research published in Alexander Verkhovsky, Politicheskoe pravoslavie: Russkie pravoslavnye natsionalisty i fundamentalisty, 1995-2001 (Moscow: SOVA 2003).
23. For recent publications, see: Alexander Verkhovsky, Tserkov' v politike i politika v Tserkvi', in Alexander Verkhovsky, Ekaterina Mikhailovskaya and Vladimir Pribilovsky, Politicheskaya ksenofobiya: radikal'ny e gruppy, predstavleniya liderov, rol' Tserkvi (Moscow: Panorama 1999), 60-122; Konstantin Kostyk, 'Pravoslavnyi fundamentalism: sotsial'nyi portret i istoki', Politicheskie issledovaniya, no. 5, 2000, 133-54; Vyacheslav Likhachev, 'Rol' religii v ideologii i deyatel'nosti sovremennykh rossiiskih pravoradikalov', in Mark Smirnov (ed.), Dia-Logos. Religiya i obsckestvo. 2000-01 (Moscow: Dukhovnaya biblioteka 2001), 139-55; Stephen D. Shenfield, Russian Fascism: Traditions, Tendencies, Movements (Armonk, NY and London: M. E. Sharp 2001); Irina Kudryashova, 'Fundamentalism v prostranstve sovremennogo mira', Politicheskie issledovaniya, no. 1, 2002, 66-77; Stella Rock, '"Militant piety": fundamentalist tendencies in the Russian Orthodox Brotherhood movement', Religion in Eastern Europe, vol. 22, no. 3, 2002, 1-17; Alexander Verkhovsky, 'Radical Orthodox anti-globalism in 1999-2002', paper presented at the seminar 'Christian Fundamentalism, Racism and Antisemitism: East and West', Centre for German-Jewish Studies, University of Sussex, 10 April 2002, available at http://religion.sova-center.ru/publications/194EF5E/1951122 (viewed 28 January 2004); Anastasiya Mitrofanova, 'Fundamentalism and politicization of religion in Russian Orthodoxy', in Maria Marczewska-Rytko (ed.), Religion in a Changing Europe. Between Pluralism and Fundamentalism. Selected Problems (Lublin: Maria CurieSklodowska University Press 2003), 127-42. The author's own conclusions are based on research published in Alexander Verkhovsky, Politicheskoe pravoslavie: Russkie pravoslavnye natsionalisty i fundamentalisty, 1995-2001 (Moscow: SOVA 2003).
24. See Verkhovsky, 'Radical Orthodox anti-globalism in 1999-2002'.
25. I use this term in the sense that it is used by the University of Chicago's five-year Fundamentalism Project, which published five volumes on the topic between 19.91-5, although not all of the groups discussed in this article can accordingly be called 'fundamentalist'. To summarize, 'religious fundamentalism' refers to movements that are opposed to modernization and in favour of a revival of tradition, but a revival that relies on the tools of modernity (the mass media and so on), thereby modernizing the tradition itself in the process. These movements aim to create a new society based exclusively on (a modernized) piety; such an aim implies an opposition to the existing state and religious authorities, which are committed (more or less) to secularization and modernization. 'Fundamentalism' usually embraces both millenariansm and a Manichaean perception of the world. See Gabriel A. Almond, Emmanuel Sivan, R. Scott Appleby, 'Fundamentalism: genus and species', in Martin E. Marty and R. Scott Appleby (eds), Fundamentalisms Comprehended (Chicago: University of Chicago Press 1995), 402-14.
26. Father Svyatoslav Nevzorov, 'My ne iz koleblyushchikhsya na pogibel' . . .', Rus' pravoslamaya, no. 11, 1999.
27. 'Vatikan i iudei', Russkii dom, no. 8, 2000.
28. N. S. Lomakin, 'S chego nachinayetsya Rodina?', Russkii vestnik, nos 31-3, 2001.
29. Alexander R. Shtilmark, 'Nanesut-li Russkoy Armii udar v spinu?', Chernaya sotnya, nos 75-6, 2001.
30. The 'spark' was Ariel Sharon's 28 September 2000 visit to the Temple Mount in Jerusalem, a site holy in both Jewish and Islamic traditions, where the Jewish Second Temple stood and where the al Aqsa mosque still stands.
31. 'Kto initsiator mezhdunarodnogo terrorizma?' (Who is initiating international terrorism?), Russkii vestnik, 19 November 2001.
32. Russkii dom is the only nationalist Russian Orthodox television programme broadcasting practically all over the country. In November 2003 it was taken off the air, and replaced by a similar programme, Russkii vzglyad; since January 2004, however, both programmes are broadcast alternately. The host of Russkii dom - the editor-in-chief of the journal of the same name - was elected to the State Duma in December 2003 from the Motherland (Rodina) bloc.
33. Speech by Metropolitan Juvenaly of Krutitsy and Kolomna at the conference 'Khristianstvo i islam. Vek XXI' (Christianity and Islam: the twenty-first century), 13 September 2002, published in a report by the Department of External Church Relations of the Moscow Patriarchate, available at www.russian-orthodox- church.org.ru/nr209101.htm (viewed 17 February 2004).
34. See the interview with the Patriarch, 'Katolicheskaya ekspansiya v pravoslavnoy Rossii', Radonezh, nos 19-20, 1999.
35. See also comments on the Portal Credo website, 'Sushchestvuyet-li "islamskii terrorism"?', 20 November 2002, http://portal-credo.ru/ site/?act=comment&id=105 (viewed 17 February 2004). The semi-official Church position is outlined in a draft document prepared by a special commission, which is available in English: 'The Draft of the Report of the working group of the Federal Council of the Russian Federation presidium on issues of counteraction to religious extremism in the Russian Federation of 30th October 2002', Gazeta, 5 December 2002, available at www.gzt.ru/rubricator.gzt?id =28550000000004192 (viewed 28 January 2004).
36. See also comments on the Portal Credo website, 'Sushchestvuyet-li "islamskii terrorism"?', 20 November 2002, http://portal-credo.ru/ site/?act=comment&id=105 (viewed 17 February 2004). The semi-official Church position is outlined in a draft document prepared by a special commission, which is available in English: 'The Draft of the Report of the working group of the Federal Council of the Russian Federation presidium on issues of counteraction to religious extremism in the Russian Federation of 30th October 2002', Gazeta, 5 December 2002, available at www.gzt.ru/rubricator.gzt?id =28550000000004192 (viewed 28 January 2004).
37. This refers not so much to Eurasian political ideologists, such as Alexander Dugin, Vadim Kozhinov, Alexander Prokhanov and others, but to the Moscow Patriarchate and its moderate, like-minded associates; see the contribution made by Roman Silant'ev of the Department of External Church Relations to the roundtable discussion, 'Islam v rossiiskoi politike: chem otvetyat pravoslavnye?' (Islam in Russian politics: how should the Orthodox reply?), Radonezh, no. 6, 2002.
38. Despite being formed only in September 2003, the Motherland bloc secured 9 per cent of the vote in the Duma elections held three months later.
39. Speech at the Second Congress of the People's Patriotic Union of Russia, 27 November 1998, quoted from Gennady Zyuganov, 'Manifest NPSR', Zavtra, no. 147, 1998.
40. The People's Party, led by Gennadii Raikov and Valery Galchenko, attempted to establish itself during 2002-3 as a main Church lobby group and a conservative force among pro-Kremlin parties. However, they fared badly in the December 2003 parliamentary election, receiving only 1.18 per cent of the vote.
41. Sergei Dunaev, '"Musulmanskii faktor" v rossiiskoi politike' ('The Muslim factor' in Russian politics), Nezavisimaya gazeta, 22 January 1998. Nadir and Muhammad Khachilaev were leaders of the Laktsy minority in Dagestan; Nadir was the rather radical leader of the Soyuz musulman Rossii (Union if Muslims of Russia), and both were killed in internal Dagestani conflicts.
42. Evgenii Antonov, 'Moskvayurt-2005', Moskovskii komsomolets, 24 December 1997.
43. Metropolitan Kirill, 'Rossiya -pravoslavnaya, a ne "mnogokonfessional'naya" strana' (Russia is a Russian Orthodox and not a 'multi-confessional' country), Radonezh, no. 18, 2002.
44. Sergei Glazyev's bill, 'O sotsial'nom partnerstve gosudarstva i religioznykh organizatsii', was submitted twice; the first version, submitted in December 2002, is available at www.state-religion.ru/cgi/run.cgi?action= show&obj=1650 (viewed 13 February 2004); the second version, submitted in March 2003, is available at www.state-religion.ru/cgi/run.cgi?action= show&obj=1695 (viewed 13 February 2004).
45. Sergei Glazyev's bill, 'O sotsial'nom partnerstve gosudarstva i religioznykh organizatsii', was submitted twice; the first version, submitted in December 2002, is available at www.state-religion.ru/cgi/run.cgi?action= show&obj=1650 (viewed 13 February 2004); the second version, submitted in March 2003, is available at www.state-religion.ru/cgi/run.cgi?action= show&obj=1695 (viewed 13 February 2004).
46. 'Obrashchenie k russkomu narodu', Rus' derzhavnaya, no. 8, 1999.
47. Roman Vershillo, 'Dikie idei', November 2002, available on the website of the Public Committee 'For the Moral Revival of the Fatherland', www.moral.ru/pr4-10nov.htm (viewed 13 February 2004).
48. Such prejudices are clearly expressed, for example, in the scandalous piece written by Oleg Osetinskii, 'Esli by ya byl Ben Ladenom' (If I were Bin Laden), serialized in the mainstream newspaper Izvestiya, 13 and 26 September, 3 and 10 October 2002. As for the anti-Islamic prejudices in the population as a whole, a survey conducted by FOM (Public Opinion Foundation) on 19 June 2003, which included a question asking respondents to state the religion that they felt was the most alien to them, found that 26 per cent named Islam, while 21 per cent named Buddhism, 18 per cent Judaism, 13 per cent Protestantism, 9 per cent Catholicism and so on; for the findings, see http://bd.fom.ru/report/map/ d032411 (viewed 28 January 2004).
49. Vladimir Vasilik, 'Istoki agressivnosti', Radonezh, nos 21-2, 1999.
50. 'Nuzhen-li russkoy pravoslavnoy tzerkvi pomestniy sobor?', Rus' pravoslavnaya, no. 4, 2002.
51. V. Nikolayev, 'Moskovsky "dzhihad" i ego posledstviya' (Moscow 'jihad' and its consequences), Pervyi i poslednii, no. 4, 2002.
52. 'Oni pridut s yuga pod zelenym znamenem islama: statistika neumolimo svidetel'stvuet: russkie vymirayut, a ikh mesto zanimayut musulmane', Serbskii krest, no. 17, 1999.
53. A. V. Bazhenov, 'Yedinoy i nedelimoy Rossii - byt'!', Rwsskii vestnik (special issue), nos 18-19, 1997; this article is a report by the co-chairman of the Russian All-People Movement (Rossiiskoe obschenarodnoe dvizhenie) delivered at its third congress in May 1997.
54. Polumesyats i krest' (Crescent and cross), PravdaRu, 21 August 2002, available on the Portal Credo website, http://portal-credo.ru/site/?act= news&id=2026&cf= (viewed 28 January 2004).
55. 'Bolshoye viditsya na rasstoyanii', Rus' derzhavnaya, nos 19-21, 1996, 32.
56. Alexander Soluyanov, 'Nam nuzhno edinenie', Russkii vestnik, nos 42-3, 1999.
57. 'Godmanhood' (Bogochelovechestvo) is a concept developed by the Russian philosopher Vladimir Solovyov (1853-1900), meaning 'the humanity of God' or 'divine humanity'; see, for example, his 'Chteniya o Bogochelovechestve' (Readings on Godmanhood), available at www.philosophy.ru/library/solovev/ chteniya.html (viewed 18 February 2004).
58. Semenko makes reference here to the words of the apostle Paul about the barrier to imminent apocalypse: 'For the secret forces of transgression are already at work, but they will not achieve their ends until the restraining hand [uderzhayushchii] is removed from their midst' (2 Thessalonians 2:7).
59. Vladimir Semenko, 'Metafizika apostasii: o dukhovno-metafizicheskich istokakh krizisa sovremennoy tsivilizatsii', Vestnik Russkoi linii, 5 May 2001, available at www.e-journal. ru/p_relig-stl-14.html (viewed 28 January 2004).
60. The first report of this myth in Russian was, apparently, Eduard Volodin, 'Iudino vremya - 3' (Judas' time), Russkoe voskresenie, 2001, available at www.voskres.ru/kolonka/jt0.htm (viewed 28 January 2004).
61. Mikhail Nazarov, 'Novy etap ustanovleniya novogo mirovogo poryadka', Radonezh, nos 15-16, 2001.
62. Audrey Moskvin, 'Terakty v Amerike: komu eto nado?' (Terrorist attacks in America: who needs them?), Russkii vestnik, 25 October 2002.
63. In this battle of 1380, the Russian army, led by Prince Dmitrii of Moscow, won a significant victory over the Golden Horde of the Tatars. Although it took another 100 years before the Russian princes were completely free of the 'Tatar yoke', this battle became a symbol of Russian military glory, the more so because this particular venture was blessed by St Sergei of Radonezh, a beloved mediaeval saint.
64. Anatoly Stepanov, 'Antiglobalistskii kokteil', Russkaya liniya, 10 December 2001, www.rusk.ru/Patriot/Polinf/po6.htm (webpage no longer available).
65. This monastery, founded by St Sergei of Radonezh in the fourteenth century, is considered historically to be the spiritual centre of the Russian Orthodox Church.
66. All this is rendered in detail in statements by the Union of Orthodox Citizens; see, for example: 'Prekratit' presledovanie pravoslaviya v Tatarstane i propagandu islamskogo prozelitizma za gosudarstvennyi schyot!' (Stop the persecution of Orthodoxy in Tatarstan and Islamic propaganda at the state's expense), Russkaya liniya, 20 September 2002, www.rusk.ru/News/02/9/new20_09r1. htm (viewed 28 January 2004); 'Soyuz pravoslavnykh grazhdan protiv stroitel'stva mecheti v Sergiyevom Posade' (UOC is against building a mosque in Sergiyev Posad), Newsru.com, 18 October 2002, www.newsru.com/religy/18Oct2002/ spg_mechet_print.html (viewed 28 January 2004); 'Publlikatsii v "Izvestiyakh" i "Nezavisimoy gazete" protiv SPG porazhayut svoyei nekompetentnostyu' (Publications in 'Izvestiya' and 'Nezavisimaya gazeta' against UOC are shockingly incompetent), 24 October 2002, available on the website of Edinoe Otechestvo (United Fatherland), www.otechestvo.org.ua/ obrashenia/zayvl_SPG_241002.htm (viewed 13 February 2004).
67. All this is rendered in detail in statements by the Union of Orthodox Citizens; see, for example: 'Prekratit' presledovanie pravoslaviya v Tatarstane i propagandu islamskogo prozelitizma za gosudarstvennyi schyot!' (Stop the persecution of Orthodoxy in Tatarstan and Islamic propaganda at the state's expense), Russkaya liniya, 20 September 2002, www.rusk.ru/News/02/9/new20_09r1. htm (viewed 28 January 2004); 'Soyuz pravoslavnykh grazhdan protiv stroitel'stva mecheti v Sergiyevom Posade' (UOC is against building a mosque in Sergiyev Posad), Newsru.com, 18 October 2002, www.newsru.com/religy/18Oct2002/ spg_mechet_print.html (viewed 28 January 2004); 'Publlikatsii v "Izvestiyakh" i "Nezavisimoy gazete" protiv SPG porazhayut svoyei nekompetentnostyu' (Publications in 'Izvestiya' and 'Nezavisimaya gazeta' against UOC are shockingly incompetent), 24 October 2002, available on the website of Edinoe Otechestvo (United Fatherland), www.otechestvo.org.ua/ obrashenia/zayvl_SPG_241002.htm (viewed 13 February 2004).
68. All this is rendered in detail in statements by the Union of Orthodox Citizens; see, for example: 'Prekratit' presledovanie pravoslaviya v Tatarstane i propagandu islamskogo prozelitizma za gosudarstvennyi schyot!' (Stop the persecution of Orthodoxy in Tatarstan and Islamic propaganda at the state's expense), Russkaya liniya, 20 September 2002, www.rusk.ru/News/02/9/new20_09r1. htm (viewed 28 January 2004); 'Soyuz pravoslavnykh grazhdan protiv stroitel'stva mecheti v Sergiyevom Posade' (UOC is against building a mosque in Sergiyev Posad), Newsru.com, 18 October 2002, www.newsru.com/religy/18Oct2002/ spg_mechet_print.html (viewed 28 January 2004); 'Publlikatsii v "Izvestiyakh" i "Nezavisimoy gazete" protiv SPG porazhayut svoyei nekompetentnostyu' (Publications in 'Izvestiya' and 'Nezavisimaya gazeta' against UOC are shockingly incompetent), 24 October 2002, available on the website of Edinoe Otechestvo (United Fatherland), www.otechestvo.org.ua/ obrashenia/zayvl_SPG_241002.htm (viewed 13 February 2004).
69. 'Antitserkovnoye lobbi protiv osnov pravoslavnoy kultury, protiv evropeiskikh khristianskikh tsennostey' (Anti-Church lobby is against the foundations of Orthodox culture and European Christian values), Union of Orthodox Citizens press release, 21 November 2002, available on the Edinoe Otechestvo website, www.otechestvo.org.ua/obrashenia/zayvl_SPG_281002.htm (viewed 13 February 2004).
70. The theme of a pan-Turkist threat merits separate consideration, and I will here provide only a couple of references: Nataliya Narochnitskaya, 'Rossiya i Zapad v novykh geopoliticheskikh real'nostyakh', available on the Pravoslavie.ru website, 1999, www.pravoslavie.ru/analit/global/roswestgeopol.htm (viewed 28 January 2004); Nataliya Narochnitskaya, 'Evropa, Aziya, Blizhnii Vostok - kto sleduyushchiy?', available on the Pravoslavie.ru website, 22 February 2002, www.pravoslavie.ru/analit/europa-asia-mideast.htm (viewed 28 January 2004).
71. The theme of a pan-Turkist threat merits separate consideration, and I will here provide only a couple of references: Nataliya Narochnitskaya, 'Rossiya i Zapad v novykh geopoliticheskikh real'nostyakh', available on the Pravoslavie.ru website, 1999, www.pravoslavie.ru/analit/global/roswestgeopol.htm (viewed 28 January 2004); Nataliya Narochnitskaya, 'Evropa, Aziya, Blizhnii Vostok - kto sleduyushchiy?', available on the Pravoslavie.ru website, 22 February 2002, www.pravoslavie.ru/analit/europa-asia-mideast.htm (viewed 28 January 2004).