Vopijuščie kamni: russkaja cerkovʹ i kulʹturnoe nasledie Rossii na rubeže tysjačeletij = The crying stones
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Russian |
| Veröffentlicht: |
Sankt-Peterburg
PV
2006
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | In kyrill. Schr., russ. - Zsfassung in engl. Sprache |
| Beschreibung: | 371 S. Ill., Kt. |
| ISBN: | 5858033342 |
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Datensatz im Suchindex
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| adam_text | ОГЛАВЛЕНИЕ
Введение
Глава
Глава
Глава
Глава
Глава
Глава
Глава
Глава
Глава
ГлаваХ. Кремлевские тайны
Глава
«Что происходит?» Вместо заключения
Иллюстрации
Summary
THE CRYING STONES
RUSSIAN ORTHODOX CHURCH AND THE CULTURAL
HERITAGE OF RUSSIA AT THE TURN OF MILLENNIUM
Summary
The book is dedicated to the complex study of the multilateral relation¬
ship between Russian State, Russian society, cultural institutions, es¬
pecially museums, and Russian Orthodox Church in the field of restitution,
use and protection of historical monuments and sites. The investigation
deals with the positive and negative trends of the process, reasons of con¬
flicts and potential monuments safety threats.
The preface describes the problems and indicates the sources of re¬
search, including the data obtained from State and Church archives, mass-
media and Internet publications and personal interviews with State and
Church officials, museum employees, restorers, clergy and parishioners.
Today the process of monuments transfer to religious organizations and
control over their state is undergoing system crisis. It menaces cultural heri¬
tage safety and public stability. The situation appears as a multilevel con¬
flict which is not limited to economic, political or ideological aspect, but re¬
flects the cultural and aesthetic priorities of Russian society representatives
and groups.
Chapter
and development both in Byzantium and Russia as corporate material goods
and its secularization after
intention is to show that ecclesiastical goods, including liturgical objects,
according to the canon low, could be alienated if it seems appropriate for
the broadly understood aims of Christian activity. Now, the fact of sacred
art
tery complexes for the cultural purposes should be regarded as a special
kind of Church mission. The demands of Moscow patriarchy for return of
the museum collections in parish life menace the safety of masterpieces and
Summary
social development. The every day use and reconstruction of antiquities for
modern needs leads sometimes to its destruction and impedes free access
for citizens to cultural heritage. My conclusions show that hierarchy does
not posses exclusive rights for management of diocesan and parish goods
without agreement of parish communities. Local parish communities are
currently very weak in Russia, and the absences of civil control leads to
abuses in the field of the ecclesiastical propriety on the part of clergy. At
the same time the privileges and payments received by Moscow patriarchy
today should be regarded as redemption paid by the State for the former ec¬
clesiastical propriety, and mass restitution of the ecclesiastical goods is not
on the agenda.
Chapter
wards the antiquities and cultural heritage. The rise of large scale Christian
movement in Russia
a normal process in the formation of open society and presented special
Church measures for the protection of cultural heritage. The activity of ar¬
cheological societies which by
cess and problems of this movement are systematized here. The establish¬
ing of Imperial Archeological Commission
State control over historical monuments, including Church buildings and
objects of art, but The Holy Synod functioneers always tried to use the ec¬
clesiastical archeological establishment to avoid control. The special atten¬
tion is given to acts of Russian Orthodox Church Council of
the field of antiquities protection. Communist rule depriving clergy and
Christians and transfer of ecclesiastical objects of arts in the State collection
made grounds for several Church groups to regard museum and restoring
activities as a special anti-Christian measure. This phenomenon should be
regarded as one of reasons of modern conflict. In fact, Russian experience
of museum activity and school of restoration in XX century does not con¬
tradict Christian tradition.
Chapters
of
ground. In
ble to speak about «restoration of historical validity and believers» rights».
But since
archy to take control over the cultural situation and the use of restitution of
Church property by government in political games. Historical events could
fit the following scheme:
tion,
the period of the ideological and economic restitution. During
we counted
368
ums in
of the crisis situations and their extreme and extremist forms.
In this period the new government strategy is in search of financial
flows for the restoration due to the position of Ministry of economic devel¬
opments and Federal agency on management of federal property that ne¬
glects the needs of cultural life. Alongside with this apart from economic
aspect, as a result of ongoing democratic reforms, the transfer of the real es¬
tate and monuments to Russian Orthodox Church has got the political sig¬
nificance. Authorities grant material resources and means of influence to
their main ideological partner and the Orthodoxy in a new fundamentalist
version begins to play a role of national ideology in the society. For this
purpose, the cultural heritage and its interpretation are transformed to con¬
formity with political needs. It is obvious, that the main threat to monu¬
ments of religious culture today is connected not with their physical de¬
struction, but with conscious purposeful changes of theirs cultural-historical
shape that needs to be protected according to the law and historical mem¬
ory. This process is in keeping with aesthetic and every day life preferences
of modern orthodox mentality that, unfortunately, is shared by significant
part of society and bureaucracy. It is necessary to note the aspirations of
several social groups, namely clergy and functionaries, to change the na¬
tional legislation in the area of protection of cultural heritage.
The controversy between the Moscow patriarchy and museums on the
status of former ecclesiastical propriety and the right of possession of sa¬
cred art objects could not be regarded only as the argument based on inter¬
est of owners. Museum community really worries about the status and
safety of monuments and sites. The situation in this field is unfavorable to¬
day and its development was influenced by following objective factors.
Among the political factors I note the contradictions between the represen¬
tatives of federal and regional authorities, so-called «parade of sovereign¬
ties» in Russia, when the church buildings were transferred to the Church
without previous consultation with Ministry of culture specialists.
In the same time Russian government in
moral authority and propaganda opportunities of the Moscow patriarchy for
the support of internal and foreign policy in exchange for property return.
On social lifelevel there exists public pragmatism which gives preference to
instant economic benefit over complex and expensive actions on cultural
heritage objects preservation. At the same time there exists the loop of law
in the sphere of protection and use of monuments and sites. Today in Rus¬
sian Federation we can see degradation of monument protection system and
lack of personal responsibility of officials for such protection. Unfortu¬
nately, the museums in Russian Federation are a close and inert system;
they are incapable of preventive measures dealing with religious
Summary
tions.
ring and of involving the public, including Christian, in their activity.
The situation inside Russian Orthodox Church also aggravates the state
of monuments and sites and threatens its safety. The Moscow patriarchy as¬
pires to establish leader positions in the society and effectuates so-called
«new Christianization» using in its activity the principal and outstanding
monuments of culture. At the same time the ordinary believers show selfish
and irresponsible aspiration to satisfy theirs religious needs without any re¬
sponsibility monuments protection. I note that clergymen and laymen desire
to assert through the return of monuments as a way of revenge to art work¬
ers for the expropriation of the Church property in XX century and the aims
for the self-affirmation through refusal to follow recommendations of ex¬
perts. In the Church grows the pragmatism, which opposites of the attitude
towards Christian monuments as a form of Holy Tradition that belong to the
historical Orthodoxy. The situation is influenced by mass fall of cultural
and educational background of clergymen and laymen in Moscow patriar¬
chy. The ideological transformation, theological mutation and changes of
religious behavior as a result of neo-conservatism and acculturation also
lead to the transformation of monuments and sites. The actual public and
state control over religious organizations activities does not exist. I have to
mention the wide spread system of corrupted relations between culture ex¬
perts and heads of the religious organizations, who justify the actions of
such organizations aimed at destruction or deformation of monuments. The
religious minorities in present Russia as a whole try to respect the law on
monuments protection; but Moscow patriarchy counting on the support of
authorities dares violating existing norms. The deplorable situation with the
protection of monuments and sites, used by religious organization, reflects
the general state of cultural heritage protection and its use in Russian Fed¬
eration, but bears some specific features.
Chapters
culture monuments transfer to the religious organizations and their protec¬
tion. I have chosen the main problem regions such as Novgorod, Kostroma,
Ryazan, Jaroslavl, Rostov, Solovki, Valaam,
Petersburg. The most dramatic episodes and conflicts around the Vladimir
icon in Tretijakov gallery
Moscow region
2005),
ples
Problems occur in New Jerusalem monastery (Moscow region), Trinity ca¬
thedral and Miroza monastery in Pskov, Epiphany monastery (Kostroma),
Aleksander-Svirsky and Tihvin monastery (Leningrad region) and in others
places. Even the cases of physical abuse of experts working there made by
370
monks are observed (Zeleneckij monastery, Leningrad region,
of the most scandalous cases is the demolition of several monuments of
wooden architecture by local archbishopric including «house of Peredol-
skij»
dral in Novgorod.
Activity of hierarchy aimed at property return increases when any anni¬
versaries approach and when it is very probable to receive substantial state
financing
the dynasty of the Romanovs in Kostroma). The situation is characterized
sometimes by «postponed conflict» when unresolved problems fade into the
background and threaten to turn back as serious shocks. All these processes
take place against the background of the weakness of the civil society. The
professional associations set up especially for protection of monuments and
sites are very unstable, an example
Antiquity (since
(since
lectuals commonly depend on the hierarchy position. The most consecutive
fighters for protection of cultural heritages are the political organizations as
they consider this action as a part of their political activity in general. A
very good example is the position of regional branches of parties
«Yabloko» and Union of Right Forces in the conflict around Ipatius monas¬
tery in Kostroma
At the same time I revealed a number of positive tendencies. They con¬
cern those establishments of culture where the management takes up the
initiative in relations with the religious organizations. In this case the
church life is harmoniously enters museum activity. I can mention the
Tretiakov
Pavlovsk memorial estate (Leningrad region), memorial estate of Kizhi
(Karelia). Here it is necessary to note the existence of an insignificant layer
of the intelligent orthodox clergy who are capable of responsible behavior
towards cultural heritage. Unfortunately, the sanction of conflicts depends
on the personal relations and not on the social legal mechanisms.
Chapter
characterizes today s theological thought in Moscow patriarchy, analyses
social concept of Russian Orthodox church-2000 and estimates the theo¬
logical innovations in the field of icon painting and church art. The reasons
of such theological mutation are connected to the process of acculturation.
Special attention is paid to the process of myth-making in modern Church
mentality, to the occurrence pseudo-relics (Alexander Svirsky, etc.) and
pseudo-miracles (Holy Fire of Great Saturday in Jerusalem, etc.). These
phenomena play a great role in the transformation and re-interpretation of
cultural heritage. The idea of contradiction between traditional Christian
Summary
values and modern fundamentalism values is emphasized. The basic con¬
clusion is as follows today the religious organizations fail to maintain effi¬
ciently transferred culture monuments, despite previous historical tradition.
Present research allows us to reveal the specificity of the modern Or¬
thodox Church fundamentalism in Russia. According to the conclusions of
Chicago Fundamentalism Projects
aspiration to overcome the secularization by means of totalitarian system
construction using modern social and technical progress. This movement
usually opposes the society, state and hierarchy. But in Russia fundamental¬
ism is headed by the hierarchy, supported by political elite and is in tune
with the mentality of significant part of society. The use of cultural heritage
plays the predominating role in Russian Orthodox Church fundamentalism,
and its characteristic mark is the rejection of pluralism in the field of inter¬
pretation of historical tradition.
The conclusion sums up the research and forms the possible recom¬
mendations directed on the formation of civil stability and creation of effec¬
tive system of protection of monuments and sites. In conditions of inevita¬
ble globalization, the cultural heritage of each nation will get special value
as main marker, capable to reveal the unique spirit of a nation. The interna¬
tional system of monitoring of monuments and sites transferred to the reli¬
gious organizations, could become positive factor of preservation of cul¬
tural heritage in Russia. This question should enter into sphere of the atten¬
tion of UNESCO, ICOMOS, PACE and «International Religious Freedom
Report» of State Department of the USA: the religious-motivated violence
exist side by side with the religious-motivated transformation of cultural
heritage and restriction of free access to monuments and sites, that menaces
the religious freedom and human rights.
The individual research project «The transfer of historical monuments
to the Moscow patriarchy in Russia
tion of cultural heritage in condition of orthodox fundamentalism and the
prospects of their resolution in the framework of civil society» was carried
out with support of John D. and Catherine
highly appreciate the foundation s support of my research and thank all
people who contributed to my investigation and publishing this book.
|
| adam_txt |
ОГЛАВЛЕНИЕ
Введение
Глава
Глава
Глава
Глава
Глава
Глава
Глава
Глава
Глава
ГлаваХ. Кремлевские тайны
Глава
«Что происходит?» Вместо заключения
Иллюстрации
Summary
THE CRYING STONES
RUSSIAN ORTHODOX CHURCH AND THE CULTURAL
HERITAGE OF RUSSIA AT THE TURN OF MILLENNIUM
Summary
The book is dedicated to the complex study of the multilateral relation¬
ship between Russian State, Russian society, cultural institutions, es¬
pecially museums, and Russian Orthodox Church in the field of restitution,
use and protection of historical monuments and sites. The investigation
deals with the positive and negative trends of the process, reasons of con¬
flicts and potential monuments' safety threats.
The preface describes the problems and indicates the sources of re¬
search, including the data obtained from State and Church archives, mass-
media and Internet publications and personal interviews with State and
Church officials, museum employees, restorers, clergy and parishioners.
Today the process of monuments transfer to religious organizations and
control over their state is undergoing system crisis. It menaces cultural heri¬
tage safety and public stability. The situation appears as a multilevel con¬
flict which is not limited to economic, political or ideological aspect, but re¬
flects the cultural and aesthetic priorities of Russian society representatives
and groups.
Chapter
and development both in Byzantium and Russia as corporate material goods
and its secularization after
intention is to show that ecclesiastical goods, including liturgical objects,
according to the canon low, could be alienated if it seems appropriate for
the broadly understood aims of Christian activity. Now, the fact of sacred
art
tery complexes for the cultural purposes should be regarded as a special
kind of Church mission. The demands of Moscow patriarchy for return of
the museum collections in parish life menace the safety of masterpieces and
Summary
social development. The every day use and reconstruction of antiquities for
modern needs leads sometimes to its destruction and impedes free access
for citizens to cultural heritage. My conclusions show that hierarchy does
not posses exclusive rights for management of diocesan and parish goods
without agreement of parish communities. Local parish communities are
currently very weak in Russia, and the absences of civil control leads to
abuses in the field of the ecclesiastical propriety on the part of clergy. At
the same time the privileges and payments received by Moscow patriarchy
today should be regarded as redemption paid by the State for the former ec¬
clesiastical propriety, and mass restitution of the ecclesiastical goods is not
on the agenda.
Chapter
wards the antiquities and cultural heritage. The rise of large scale Christian
movement in Russia
a normal process in the formation of open society and presented special
Church measures for the protection of cultural heritage. The activity of ar¬
cheological societies which by
cess and problems of this movement are systematized here. The establish¬
ing of Imperial Archeological Commission
State control over historical monuments, including Church buildings and
objects of art, but The Holy Synod functioneers always tried to use the ec¬
clesiastical archeological establishment to avoid control. The special atten¬
tion is given to acts of Russian Orthodox Church Council of
the field of antiquities protection. Communist rule depriving clergy and
Christians and transfer of ecclesiastical objects of arts in the State collection
made grounds for several Church groups to regard museum and restoring
activities as a special anti-Christian measure. This phenomenon should be
regarded as one of reasons of modern conflict. In fact, Russian experience
of museum activity and school of restoration in XX century does not con¬
tradict Christian tradition.
Chapters
of
ground. In
ble to speak about «restoration of historical validity and believers» rights».
But since
archy to take control over the cultural situation and the use of restitution of
Church property by government in political games. Historical events could
fit the following scheme:
tion,
the period of the ideological and economic restitution. During
we counted
368
ums in
of the crisis situations and their extreme and extremist forms.
In this period the new government strategy is in search of financial
flows for the restoration due to the position of Ministry of economic devel¬
opments and Federal agency on management of federal property that ne¬
glects the needs of cultural life. Alongside with this apart from economic
aspect, as a result of ongoing democratic reforms, the transfer of the real es¬
tate and monuments to Russian Orthodox Church has got the political sig¬
nificance. Authorities grant material resources and means of influence to
their main ideological partner and the Orthodoxy in a new fundamentalist
version begins to play a role of national ideology in the society. For this
purpose, the cultural heritage and its interpretation are transformed to con¬
formity with political needs. It is obvious, that the main threat to monu¬
ments of religious culture today is connected not with their physical de¬
struction, but with conscious purposeful changes of theirs cultural-historical
shape that needs to be protected according to the law and historical mem¬
ory. This process is in keeping with aesthetic and every day life preferences
of modern orthodox mentality that, unfortunately, is shared by significant
part of society and bureaucracy. It is necessary to note the aspirations of
several social groups, namely clergy and functionaries, to change the na¬
tional legislation in the area of protection of cultural heritage.
The controversy between the Moscow patriarchy and museums on the
status of former ecclesiastical propriety and the right of possession of sa¬
cred art objects could not be regarded only as the argument based on inter¬
est of owners. Museum community really worries about the status and
safety of monuments and sites. The situation in this field is unfavorable to¬
day and its development was influenced by following objective factors.
Among the political factors I note the contradictions between the represen¬
tatives of federal and regional authorities, so-called «parade of sovereign¬
ties» in Russia, when the church buildings were transferred to the Church
without previous consultation with Ministry of culture specialists.
In the same time Russian government in
moral authority and propaganda opportunities of the Moscow patriarchy for
the support of internal and foreign policy in exchange for property return.
On social lifelevel there exists public pragmatism which gives preference to
instant economic benefit over complex and expensive actions on cultural
heritage objects preservation. At the same time there exists the loop of law
in the sphere of protection and use of monuments and sites. Today in Rus¬
sian Federation we can see degradation of monument protection system and
lack of personal responsibility of officials for such protection. Unfortu¬
nately, the museums in Russian Federation are a close and inert system;
they are incapable of preventive measures dealing with religious
Summary
tions.
ring and of involving the public, including Christian, in their activity.
The situation inside Russian Orthodox Church also aggravates the state
of monuments and sites and threatens its safety. The Moscow patriarchy as¬
pires to establish leader positions in the society and effectuates so-called
«new Christianization» using in its activity the principal and outstanding
monuments of culture. At the same time the ordinary believers show selfish
and irresponsible aspiration to satisfy theirs religious needs without any re¬
sponsibility monuments protection. I note that clergymen and laymen desire
to assert through the return of monuments as a way of revenge to art work¬
ers for the expropriation of the Church property in XX century and the aims
for the self-affirmation through refusal to follow recommendations of ex¬
perts. In the Church grows the pragmatism, which opposites of the attitude
towards Christian monuments as a form of Holy Tradition that belong to the
historical Orthodoxy. The situation is influenced by mass fall of cultural
and educational background of clergymen and laymen in Moscow patriar¬
chy. The ideological transformation, theological mutation and changes of
religious behavior as a result of neo-conservatism and acculturation also
lead to the transformation of monuments and sites. The actual public and
state control over religious organizations activities does not exist. I have to
mention the wide spread system of corrupted relations between culture ex¬
perts and heads of the religious organizations, who justify the actions of
such organizations aimed at destruction or deformation of monuments. The
religious minorities in present Russia as a whole try to respect the law on
monuments protection; but Moscow patriarchy counting on the support of
authorities dares violating existing norms. The deplorable situation with the
protection of monuments and sites, used by religious organization, reflects
the general state of cultural heritage protection and its use in Russian Fed¬
eration, but bears some specific features.
Chapters
culture monuments transfer to the religious organizations and their protec¬
tion. I have chosen the main problem regions such as Novgorod, Kostroma,
Ryazan, Jaroslavl, Rostov, Solovki, Valaam,
Petersburg. The most dramatic episodes and conflicts around the Vladimir
icon in Tretijakov gallery
Moscow region
2005),
ples
Problems occur in New Jerusalem monastery (Moscow region), Trinity ca¬
thedral and Miroza monastery in Pskov, Epiphany monastery (Kostroma),
Aleksander-Svirsky and Tihvin monastery (Leningrad region) and in others
places. Even the cases of physical abuse of experts working there made by
370
monks are observed (Zeleneckij monastery, Leningrad region,
of the most scandalous cases is the demolition of several monuments of
wooden architecture by local archbishopric including «house of Peredol-
skij»
dral in Novgorod.
Activity of hierarchy aimed at property return increases when any anni¬
versaries approach and when it is very probable to receive substantial state
financing
the dynasty of the Romanovs in Kostroma). The situation is characterized
sometimes by «postponed conflict» when unresolved problems fade into the
background and threaten to turn back as serious shocks. All these processes
take place against the background of the weakness of the civil society. The
professional associations set up especially for protection of monuments and
sites are very unstable, an example
Antiquity (since
(since
lectuals commonly depend on the hierarchy position. The most consecutive
fighters for protection of cultural heritages are the political organizations as
they consider this action as a part of their political activity in general. A
very good example is the position of regional branches of parties
«Yabloko» and Union of Right Forces in the conflict around Ipatius monas¬
tery in Kostroma
At the same time I revealed a number of positive tendencies. They con¬
cern those establishments of culture where the management takes up the
initiative in relations with the religious organizations. In this case the
church life is harmoniously enters museum activity. I can mention the
Tretiakov
Pavlovsk memorial estate (Leningrad region), memorial estate of Kizhi
(Karelia). Here it is necessary to note the existence of an insignificant layer
of the intelligent orthodox clergy who are capable of responsible behavior
towards cultural heritage. Unfortunately, the sanction of conflicts depends
on the personal relations and not on the social legal mechanisms.
Chapter
characterizes today's theological thought in Moscow patriarchy, analyses
social concept of Russian Orthodox church-2000 and estimates the theo¬
logical innovations in the field of icon painting and church art. The reasons
of such theological mutation are connected to the process of acculturation.
Special attention is paid to the process of myth-making in modern Church
mentality, to the occurrence pseudo-relics (Alexander Svirsky, etc.) and
pseudo-miracles (Holy Fire of Great Saturday in Jerusalem, etc.). These
phenomena play a great role in the transformation and re-interpretation of
cultural heritage. The idea of contradiction between traditional Christian
Summary
values and modern fundamentalism values is emphasized. The basic con¬
clusion is as follows today the religious organizations fail to maintain effi¬
ciently transferred culture monuments, despite previous historical tradition.
Present research allows us to reveal the specificity of the modern Or¬
thodox Church fundamentalism in Russia. According to the conclusions of
Chicago Fundamentalism Projects
aspiration to overcome the secularization by means of totalitarian system
construction using modern social and technical progress. This movement
usually opposes the society, state and hierarchy. But in Russia fundamental¬
ism is headed by the hierarchy, supported by political elite and is in tune
with the mentality of significant part of society. The use of cultural heritage
plays the predominating role in Russian Orthodox Church fundamentalism,
and its characteristic mark is the rejection of pluralism in the field of inter¬
pretation of historical tradition.
The conclusion sums up the research and forms the possible recom¬
mendations directed on the formation of civil stability and creation of effec¬
tive system of protection of monuments and sites. In conditions of inevita¬
ble globalization, the cultural heritage of each nation will get special value
as main marker, capable to reveal the unique spirit of a nation. The interna¬
tional system of monitoring of monuments and sites transferred to the reli¬
gious organizations, could become positive factor of preservation of cul¬
tural heritage in Russia. This question should enter into sphere of the atten¬
tion of UNESCO, ICOMOS, PACE and «International Religious Freedom
Report» of State Department of the USA: the religious-motivated violence
exist side by side with the religious-motivated transformation of cultural
heritage and restriction of free access to monuments and sites, that menaces
the religious freedom and human rights.
The individual research project «The transfer of historical monuments
to the Moscow patriarchy in Russia
tion of cultural heritage in condition of orthodox fundamentalism and the
prospects of their resolution in the framework of civil society» was carried
out with support of John D. and Catherine
highly appreciate the foundation's support of my research and thank all
people who contributed to my investigation and publishing this book. |
| any_adam_object | 1 |
| any_adam_object_boolean | 1 |
| author | Musin, Aleksandr Evgenʹevič 1964- |
| author_GND | (DE-588)142367796 |
| author_facet | Musin, Aleksandr Evgenʹevič 1964- |
| author_role | aut |
| author_sort | Musin, Aleksandr Evgenʹevič 1964- |
| author_variant | a e m ae aem |
| building | Verbundindex |
| bvnumber | BV022482243 |
| ctrlnum | (OCoLC)238854657 (DE-599)BVBBV022482243 |
| era | Geschichte 1990-2006 gnd Geschichte gnd |
| era_facet | Geschichte 1990-2006 Geschichte |
| format | Book |
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| geographic | Russland (DE-588)4076899-5 gnd |
| geographic_facet | Russland |
| id | DE-604.BV022482243 |
| illustrated | Illustrated |
| index_date | 2024-07-02T17:48:46Z |
| indexdate | 2024-07-09T20:58:33Z |
| institution | BVB |
| isbn | 5858033342 |
| language | Russian |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-015689582 |
| oclc_num | 238854657 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 371 S. Ill., Kt. |
| publishDate | 2006 |
| publishDateSearch | 2006 |
| publishDateSort | 2006 |
| publisher | PV |
| record_format | marc |
| spelling | Musin, Aleksandr Evgenʹevič 1964- Verfasser (DE-588)142367796 aut Vopijuščie kamni russkaja cerkovʹ i kulʹturnoe nasledie Rossii na rubeže tysjačeletij = The crying stones Aleksandr Evgenʹevič Musin The crying stones Sankt-Peterburg PV 2006 371 S. Ill., Kt. txt rdacontent n rdamedia nc rdacarrier In kyrill. Schr., russ. - Zsfassung in engl. Sprache Russisch-Orthodoxe Kirche (DE-588)4051042-6 gnd rswk-swf Geschichte 1990-2006 gnd rswk-swf Geschichte gnd rswk-swf Kulturgut (DE-588)4139819-1 gnd rswk-swf Rückerstattung (DE-588)4178639-7 gnd rswk-swf Kulturerbe (DE-588)4033560-4 gnd rswk-swf Russland (DE-588)4076899-5 gnd rswk-swf Russisch-Orthodoxe Kirche (DE-588)4051042-6 b Kulturgut (DE-588)4139819-1 s Kulturerbe (DE-588)4033560-4 s Geschichte z DE-604 Russland (DE-588)4076899-5 g Rückerstattung (DE-588)4178639-7 s Geschichte 1990-2006 z Digitalisierung BSBMuenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=015689582&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=015689582&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Musin, Aleksandr Evgenʹevič 1964- Vopijuščie kamni russkaja cerkovʹ i kulʹturnoe nasledie Rossii na rubeže tysjačeletij = The crying stones Russisch-Orthodoxe Kirche (DE-588)4051042-6 gnd Kulturgut (DE-588)4139819-1 gnd Rückerstattung (DE-588)4178639-7 gnd Kulturerbe (DE-588)4033560-4 gnd |
| subject_GND | (DE-588)4051042-6 (DE-588)4139819-1 (DE-588)4178639-7 (DE-588)4033560-4 (DE-588)4076899-5 |
| title | Vopijuščie kamni russkaja cerkovʹ i kulʹturnoe nasledie Rossii na rubeže tysjačeletij = The crying stones |
| title_alt | The crying stones |
| title_auth | Vopijuščie kamni russkaja cerkovʹ i kulʹturnoe nasledie Rossii na rubeže tysjačeletij = The crying stones |
| title_exact_search | Vopijuščie kamni russkaja cerkovʹ i kulʹturnoe nasledie Rossii na rubeže tysjačeletij = The crying stones |
| title_exact_search_txtP | Vopijuščie kamni russkaja cerkovʹ i kulʹturnoe nasledie Rossii na rubeže tysjačeletij = The crying stones |
| title_full | Vopijuščie kamni russkaja cerkovʹ i kulʹturnoe nasledie Rossii na rubeže tysjačeletij = The crying stones Aleksandr Evgenʹevič Musin |
| title_fullStr | Vopijuščie kamni russkaja cerkovʹ i kulʹturnoe nasledie Rossii na rubeže tysjačeletij = The crying stones Aleksandr Evgenʹevič Musin |
| title_full_unstemmed | Vopijuščie kamni russkaja cerkovʹ i kulʹturnoe nasledie Rossii na rubeže tysjačeletij = The crying stones Aleksandr Evgenʹevič Musin |
| title_short | Vopijuščie kamni |
| title_sort | vopijuscie kamni russkaja cerkovʹ i kulʹturnoe nasledie rossii na rubeze tysjaceletij the crying stones |
| title_sub | russkaja cerkovʹ i kulʹturnoe nasledie Rossii na rubeže tysjačeletij = The crying stones |
| topic | Russisch-Orthodoxe Kirche (DE-588)4051042-6 gnd Kulturgut (DE-588)4139819-1 gnd Rückerstattung (DE-588)4178639-7 gnd Kulturerbe (DE-588)4033560-4 gnd |
| topic_facet | Russisch-Orthodoxe Kirche Kulturgut Rückerstattung Kulturerbe Russland |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=015689582&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=015689582&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
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