A brief overview and an attempt at analysis Conference goals and outlines WHAT was everyday, living, and real religiosity like in the Soviet Union, a state that was officially and fundamentally atheist and launched one of the most radical attacks on religion? what was the religiosity behind the facade of state atheism? And even more so-behind the" second facade "of official religious institutions, grudgingly tolerated by the authorities, which were considered as "remnants", doomed to gradual withering away? how do we get through the thick of official atheist discourse to authentic sources that record evidence or even individual, hard-to-identify fragments of evidence about how people prayed (individually or collectively), how they celebrated holidays in semi-secret ways, how they adapted their religiosity to a new political context, and how they formed a new cultural environment in this way? How do I know what it really was like, "wie es eigentlich gewesen war"? And, of course, it is clear to everyone that an adequate understanding of Soviet religious history is the key to understanding modern, post-Soviet transformations in this area: despite the widespread desire to forget the Soviet era as an annoying misunderstanding, "timelessness" or a temporary departure from the "pillar road of history", it is the Soviet experience - the experience of trauma and idealism.- page 223fishing is still visible in all spheres of life in recent decades in the vast post-Soviet territory. These were, in the end, the questions of the conference held in Moscow in February. For the first time, the Conference deliberately applied a new lens to the history of religions in the USSR: to study not state policy in this area, not church-state relations, not biographies of religious leaders - all this has been covered more than once in the historiography of recent decades-but to look at "practices and everyday life", what can be called lived religion - a living religion, a religion in the form ... Читать далее