Elena Golovneva, Irina Shmidt

Religious Conversion, Utopia, and the Saced Site: Okunevo Village in Western Siberia

Elena Golovneva - Cultural Studies and Design Department, Ural Federal University (Ekaterinburg, Russia). golovneva.elena@gmail.com

Irina Shmidt - Theology and World Cultures Department, Omsk State University named after F.M. Dostoevskiy (Russia). rebew@rambler.ru

This paper reflects on the experience of theorizing a sacred place emerged in the last two decades in Okunevo village in Western Siberia. Using discourse analysis and the ideas of social constructivism, authors specify some contemporary narratives related to Okunevo village. They view this "holy site" as a social product and the interplay of mythological narrative, archeological interpretation and a result of tourist practices. The production ofmythos and "invented traditions" are vital ways in which non-traditional religious communities in Okunevo remember, retell and rearticulate crucial aspects of their religious identity. Specified discourses, being considered as social logics of development of sacred site and forms of its representation, allow us to analyze this sacred space from the historical perspective.

Keywords: new sacred space, non-traditional religions, mythology, archeological heritage, Okunevo, Omsk region.

Golovneva E., Schmidt I. Appeal to faith, utopia and sacred place (Okunevo village in Western Siberia) / / State, religion, Church in Russia and abroad. 2015. N 3 (33). pp. 291-321.

Golovneva, Elena and Shmidt, Irina (2015) "Religious Conversion, Utopia, and the Saced Site: Okunevo Village in Western Siberia", Gosudarstvo, religiia, tserkou' v Rossii i za rubezhom 33(3): 291 - 321.

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Introduction

The process of religious revival unfolding before our eyes leads to the emergence of" holy places", sacred spaces, and the invention of new traditions. Such spaces turn out to be anthropologically important places, with a special atmosphere and aura, the significance of which cannot be completely turned into a commodity or made an instrument of power. They are the result of the combined action of various actants: people, rules of behavior, and artefacts1. We can say that sacred space is a certain quality that is actively constructed by various actors (scientists, amateurs, officials, esotericists, mass media) in modern postmodern culture.2
The subject of this study is such a "sacred space", a unique local center of religious activity with its own style of behavior and attitude, which has been formed in the last twenty years in the village of Okunevo, Muromtsevsky district, Omsk region.

The popularity of this place has long outgrown the regional framework, and the ways of modern narrativization of the 3 "Okunevsky phenomenon" are diverse: this village is characterized both as a "place of power", and as a "Navel of the Earth", and as an" Ark", and as a place of health camps, and as a" land of Five Lakes", as well as as a tourist destination, with an inexhaustible flow of people who want to visit it. According to Doreen Mzssi, here we are dealing with "a multiplicity of stories that is spatial in nature-

1. Chidester, D. & Linenthal, E.T. (1995) American Sacred Space. Bloomington: Indiana University Press; Karrholm M. A. (2007) "Conceptual Discussion of Territoriality, Materiality and the Everyday Life of Public Space", Space and Culture 10(4): 439 - 440; Kong, L. (2006) "Religion and Spaces of Technology: Constructing and Contesting Nation, Transnation, and Place", Environment and Planning A 38: 903 - 918; Sheldrake, P. (2007) "Placing the Sacred: Transcendence and the City", Literature & Theology 21(3): 243 - 258.

2. Tong, K. & Kong, L. (2000) "Religion and Modernity: Ritual Transformations and the Reconstruction of Space and Time", Social and Cultural Geography 1(1): 29 - 45.

3. Low, S. M. and Lawrence-Zuniga, D. (2003) "Locating Culture", in Low, S. M. and Lawrence-Zuniga, D. (eds) The Anthropology of Space and Place. Locating Culture, pp. 16 - 17. Blackwell Publishing.

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ter " 4, which makes this Western Siberian village a very attractive object of scientific analysis.

To date, it is difficult to say that this new sacred complex in Western Siberia has received a holistic description from researchers. The available literature on the Okunev phenomenon can be divided into three parts: works written by archaeologists and investigating this place as an archaeological site, 5 works of anthropologists that are still few in number, 6 and works of a paranascientific nature.7
An analysis of the scientific literature shows that the most relevant and not yet covered issues include the problem of the evolution of the Okunev sacred universe, as well as the presence of various discourses and practices that describe and represent this new "place of power"in different ways. This circumstance determined the main idea and content of this article.

We will use data collected during our trips to d as materials for our analysis. Okunevo, Muromtsevsky district, Omsk region (2006, 2013): several unstructured interviews, materials of the included observation and photographic recording. Our informants were mostly young and middle-aged people who are residents and guests of the city. Okunevo (in our personal archive they are listed under the names Pavel, Dmitry, Sergey, Stas). The article also uses data from the analysis of Internet forums dedicated to d. Okunevo.

4. Massey, D. (2000) 'Travelling Thoughts", in Gilroy, P., Grossberg, L. and McRobbie, A. (eds) Without Guarantees: In Honour of Stuart Hall, p. 231. London: Verso.

5. Matyushchenko V. I. Once again about the nature of the monument Om V and Om VII on the Tatar uval / / Fourth historical readings in memory of Mikhail Petrovich Gryaznov. Proceedings of the scientific conference (Omsk, December 2-3, 1997). Omsk: OmSU Publishing House, 1997. O. 85-87; Matyushchenko V. I. Mogilnik na Tatarskom uvale u d.Okunevo (Om VII). Excavations in 1998 and 1999. Omsk: OmSU Publ., 2003. Issue 3. New in the archeology of the Irtysh region; Matyushchenko V. I., Polevodov A.V. Complex of archaeological monuments on the Tatar uval near the village of Okunevo. Novosibirsk: VO "Nauka", Siberian Publishing Company, 1994.

6. Seleznev A. G. New mythology of history: the archetype of "ancient civilizations" and the sacred center near the village of Okunevo // Ethnographic review. 2014. N 5. pp. 41-59; Selezneva N. A. Sacral center and the external world: problems of interaction // Ethnographic review. 2014. N 5. pp. 59-73.

7. Rechkin M. Sibirskiy kovcheg [Siberian Ark]. The Secret of Saving Humanity, Moscow: FAIR, 2011.

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The theoretical basis of the research is the theory of discursive analysis (M. Foucault) and the ideas of social constructivism (P. Berger, T. Lukman).8. Discourses, on the one hand, are a factor in the development of sacred spaces, on the other - they are forms of their representation. The interrelation of discourses forms a complex semantic content of a particular place 9. On the basis of these theoretical ideas, we highlight some modern narratives related to d. Okunevo. This "place of power" is considered by us as a social product and interaction of mythology, archaeological interpretation of the place, religious and tourist practices.

Okunevo: "the invention of tradition"

Okunevo village is located in the Muromtsevsky district of the Omsk region, 250 km north of Omsk. Founded in 1770 (former name - Rezino) and named after the name of the first settler, Okunevo is a remote taiga village, most of the population of which is Russian. The village consists of about five streets running into each other, where there are houses of village construction from different decades of the last century.

The influx of neo-orientalist movements and numerous pilgrims in the late 1990s and early 2000s significantly changed the appearance of the village itself. New houses with bright colorful Sanskrit inscriptions and drawings of pink elephants have appeared in Okunevo, a Center for Natural Human Development (astropsychologist consultations, yoga, massage, seminars and trainings) has opened, and special religious literature has been distributed.

8. Berger P., Lukman T. Social construction of reality. A treatise on the sociology of knowledge, Moscow: "Medium", 1995.

9. Eade, J. and Sallnow, M. J. (eds) ( 1991) Contesting the Sacred: The Anthropology of Christian Pilgrimage. New York: Routledge; Dora, V. (2011) "Engaging Sacred Space: Experiments in the Field", Journal of Geography in Higher Education 35(2): 163 - 184.

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Currently, in the village of Okunevo, which has a population of 700-750 people, there are adjacent huts of Christians and Muslims, Hare Krishnas, Babajists and neo-Pagans-supporters of" Vedic Orthodoxy " (the informal leader is Stanislav Repin). In Okunevo, four events are massively celebrated-the Solstice, the Perun festival, the ten-day Hindu Navaratri and celebrations organized by the leader of the "Old Russian Church of Orthodox Old Believers-Ynglings" Omich Aleskander Khinevich. Traditionally, thousands of people take part in these festivals: parapsychologists, esotericists, preachers, followers of Hinduism and neo-Paganism, and simply "interested". According to the head of the administration of the Bergamak rural settlement, about 40 thousand people visit Okunevo during the summer season.10
One and a half kilometers north-west of d. Okunevo, on the elevated terrace of the high bank of the Tara River, Tatarsky uval,

10. Selezneva I. A. Sacral center and the external world: problems of interaction // Ethnographic review. 2014. N 5. P. 60.

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there is a ritual place (Omkar), the so-called "secret gate to parallel worlds". The octagonal Orthodox Chapel of St. Michael the Archangel, a Hindu altar, a pagan swastika, and a grove currently coexist side by side in an area of only a few dozen meters. In the morning, Old Believers pray on Omkar, then Orthodox Christians, then Hare Krishnas sing for half a day. Representatives of various religions consider this place sacred, call it the place of storage of the Okunevsky crystal, associate it with Asgard the Great, compare it with Arkaim (Southern Urals), and, explaining the sacred nature of this place, often appeal to data obtained during archaeological research.

Dmitry (I): Archaeologists have conducted excavations, found very interesting artifacts, but the research is wilfully covered up, and only black diggers dig something there... Version - here was an ancient city of ancient people who, as a result of either a flood, or a flood, or a sinking of the land, went to India. By this

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the interest of the Hindus is explained, they tried to get information about the excavations, but they were not given... so they only meditate... This area is the land of Tartary (and the river Tara), the Vedas describe this area and people as the most ancient...

These data allow us to include the territory of Okunevo in the modern process of "inventing traditions" and the birth of a "new mythology" and require a reference to the interpretation of this place by archaeologists, research of its historical context, and clarification of the extent to which archaeological data served as a resource for the construction of this sacred complex.

"Sacral complex": archeology of d. Okunevo

In 1996-1999, the authors of this article, as students of Omsk State University (OmSU), participated in archaeological and ethnographic expeditions in the territory of the Muromtsevsky district of the Omsk region. At that time, this village was of interest to specialists primarily as a locality located in the zone of an archaeological microdistrict.

Excavations in this area in the second half of the 1990s and early 2000s were led by OmSU Professor, Doctor of Historical Sciences Vladimir Ivanovich Matyushchenko. Under his leadership, a complex of archaeological sites located on the left bank of the Tara River, in the vicinity of d. Okunevo. Materials from various epochs - from the Neolithic to the late Middle Ages-were obtained here11, ground and burial mounds, settlements (parking lots, villages, settlements), and several sacrificial sites were discovered 12.

Special attention of both archaeologists and the curious was drawn to the composite archaeological complex located on the Tatarsky Uval. It is noteworthy that it is not about-

11. Gerasimov Yu. V., Zdor M. Yu., Ivashchenko S. N., Korusenko M. A. Rezul'taty rabot v Okunevskom arkheologicheskom mikrorayone v 2006 - 2008 gg. [Results of works in the Okunev archaeological microdistrict in 2006-2008]. Omsk: OmSU Publishing House, 2008, p. 178.

12.Matyushchenko V. I., Tolpeko I. V. Issledovaniya v Okunevskom arkheologicheskom mikrorayone [Research in the Okunev archaeological microdistrict] / / Obozrenie rezul'tatov polevykh i laboratornykh issledovaniy arkheologov, etnografov i antropologov Sibiri i Dalnego Vostoka v 1993 godu. Novosibirsk: IAEt SB RAS, 1995, pp. 48-49.

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outside of settlement complexes; they are located at a distance, "accompany" this grandiose necropolis without violating its borders 13. The traces of the mentioned "escort" are intense and diverse - an abundance of ceramic fragments in the inter-grave space, tools, places where small fires were lit, "special" zones - pits of unknown purpose and ditches that probably delimit the spaces of the living and the dead, traces of some ground-based, obviously wooden structures. All this is currently perceived by half-spent traces of ritual actions performed in this place 14.

Archaeologists interpret Tatar Uval primarily as a historically developed place convenient for carrying out religious activities. Obviously, with the passage of time and the change of "owners" of the territory on which the necropolis is located, its zone gradually expanded and developed from north to south, but in principle it did not shift. Tatarsky Uval is the most picturesque natural area in the region. This is the final point of the coastal terrace at the junction of the floodplains of the Tara and Irtysh rivers, where you can enjoy a wide view of all directions of the world (except for the southern direction).15. The potential of this place was noted, apparently, already in the Neolithic, so on the northern tip of the cape there is a unique burial complex.

Among the finds made in the inter-tomb space, fragments of ceramics, stone products predominate, there are fragments of foundries, crucibles, sinkers, bronze products and some other material remains. They are concentrated around 16 graves. These finds cannot be interpreted as traces of regular "settlement" bronze-casting activity, due to their small number.17 Apparently, we are talking about making items for the dead within their own space.

As a rule, the discoveries of archaeologists rarely go beyond the limits of scientific archaeological discourse and do not receive recognition-

13. Matyushchenko V. I., Polevodov A.V. Complex of archaeological monuments on the Tatar uval near the village of Okunevo. Novosibirsk: VO "Nauka", Siberian Publishing Company, 1994. p. 9.

14. Ibid., pp. 9, 58, 109.

15. Matyushchenko V. I., Polevodov A.V. Complex of archaeological monuments on the Tatar uval near the village of Okunevo. p. 57.

16. Matyushchenko V. I. Once again about the nature of the monument Om V and Om VII on the Tatar uval. p. 86.

17. Ibid., p. 89.

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if their mythological interpretation is not actively supported. In this case, the archaeological heritage of d. Okunevo is understood in the mass consciousness, and representatives of new religious movements present in this place appeal to it.

A significant role in this process was played, in our opinion, by the head of the excavation, V. Matyushchenko, who was not just an enthusiastic scientist, but also an educator. He considered it an important task for a scientist and just an educated person to "infect" others, especially those interested in the " history and significance of the place." The cultural and historical educational program, both near the excavations and in the camp of archaeologists, was held regularly and regardless of the status/nature of the listener: it could be a boy from the village, a pilgrim, or a tourist. The difference in preparation and perception among the audience made the lecturer somewhat simplify the nature of what was being presented. But this does not mean that the professor, in order to please the audience, vulgarized it. He never told myths and did not maintain a mythological attitude in his audience. However, if we approach the significance of space through the prism of sacredness and myth and hear the text constructed using such phrases as "a unique place", "a sacred complex", "an abundance of burials from different eras", "ritual practices", etc. (which the scientifically organized consciousness, as a rule, passes through special filters), then the original axiological connotations of its own ideas are strengthened.

Currently, residents and visitors of Okunevo justify the sacredness of this place precisely by the fact that ritual accessories "from all civilizations of the Earth" were found on Omkar (Tatar Uval), and therefore all faiths strive to conduct rituals here, in a place "where there is a special energy and a sense of spiritual growth".

I opened the channel of Ganesha, Shiva and Parvati's Energies there, like any free person... It was easy to sing mantras... It is interesting that everyone who came there, both curious tourists, Orthodox Christians, and women who prayed at the sign of the kolorota, easily moved around this entire space, entered the chapel, made the sign of the cross...18

18. Travel report to Okunevo // http://www.reyki-tselitel.org/t729-topic [accessed on 30.04.2015].

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Linking a sacred site to a specific archaeological site is quite common in the process of" inventing traditions " (Scythian burials in Ukok, Okunev statues in Khakassia, the Valley of the Kings in Tyva, dolmens in the Caucasus, Arkaim in the Southern Urals). The typical mechanism of formation of such centers is based on the idea of reactualization, awakening, and activation of the sacred potential of archaeological sites endowed with supernatural functions. 19 Apparently, in the case of Okunevo, we are dealing with an extensive "anthropology of archeology"20, that is, with the mythological interpretation of archaeological data by residents and guests of Okunevo. This sacred complex is interesting, first of all, as an example of a popular, rather than an institutionalized "locus cult" 21.

Traditions and legends, toponyms, historical narratives and symbols at the level of everyday consciousness, according to D. Smith and S. Burch, do not necessarily have to be officially presented and fixed; they are often "invisible" to an external observer, 22 they are formed spontaneously. According to data collected by Omsk researcher A.V. Seleznev, a new sacred complex, the "ancient Slavic temple", is currently being spontaneously born in the Yurt-Bergamak tract, 45 km from Okunevo, which is considered by local neo-pagans (the community "Cultural Heritage and Creativity") as a burial place for "priestesses" with elongated legs. skulls are also called the birthplace of Rishis, or the birthplace of the White Sages 23. Thus, we are talking about the formation of another kind of hierotopia, a universal archetype that somehow manifests itself on the stretch-

19. Seleznev A. G. New mythology of history: the archetype of "ancient civilizations" and the sacred center near the village of Okunevo. p. 43.

20. Ibid., p. 52.

21. The term "locus cult" was proposed by the Omsk religious scholar V. B. Yashin. In his opinion, in contrast to the concept of "local cult", which characterizes the scale of the spread of a particular denomination, the category of "locus cults" implies sacralization and endowing with unique symbolic characteristics of a specific territory or natural and geographical object. See: Yashin V. B. Hierotopic motifs and locus cultures in new religious movements / / Omsk Scientific Journal bulletin. 2012. N3 (109). P. 96.

22. Smyth, D. and Burch, S. (2012) "Enacting Identities in the EU-Russia Borderland: An Ethnography of Place and Public Monuments", East European Politics and Societies 26(2): 400 - 424.

23. Seleznev A. G. New mythology of history: the archetype of "ancient civilizations" and the sacred center near the village of Okunevo. pp. 50-51.

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the whole history of culture, and, in this sense, at the level of the phenomenology of religion is not something fundamentally new.

Crossroads of Religions

Authors ' interest in D. Okunevo, as a place of presence of non-orientalist religious movements, was initiated back in 2006 by an acquaintance with Omsk entrepreneur Pavel (33 years old), who hosts a TV program on a local channel. It turned out that Pavel often visits India, adheres to the Hindu faith, and every weekend goes to the village of Okunevo to perform religious rites and has the spiritual name Puran there. The walls of his Omsk three-room apartment were painted with religious themes, and one room with an altar was reserved exclusively for prayers. Professing the teachings of Babaji, Puran even helped to visit Okunevo Sufi Sheikh Fredi Bollag, who bought an apartment in the center of Omsk, a house in Okunevo and regularly attended Muslim rituals there. Pavel / Puran became the main character of the documentary film about Okunevo "Perekrestok" (dir. Ivan Golovnev, 2006) and was a kind of "guide" to the "place of power" that is being formed before our eyes. Paul explained his path to faith as follows:

This is my third trip to India... I had a question... Why I have the same feelings... when reading a Christian prayer and a Shaivite mantra? I came to Babaji's cave... And the image of Babaji appeared to me... I mentally asked him my question... In response, Babaji's image split... Here was Babaji, and here is Jesus Christ... Then they came together again in one image... God is one, truth is one... It's a pity that many people don't understand this... And there are inter-religious conflicts... We are all part of the same God... There is nothing to divide: your God is my God... Different religions are just paths... And eventually they will disappear...

The image of Pavel turned out to be quite remarkable also for the reason that he represents typical "guests" of Okunev who participate in modern rituals of "Omsk" babadzhists - young or middle-aged people with a high level of education, familiar with special literature and mobile by nature, leading blogs, engaged in entrepreneurship.

The appearance of babadzhists in the Muromtsevsky district, where, according to local residents, until the 1990s, the only memorable events in the city were:-

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The old Church of the Intercession of the Most Holy Theotokos and a mosque in the Tatar village of Chertaly, which is located next to Okunevo, were the main attractions, which was directly connected with the activities of Rasma Rositis. Rasma is a US citizen of Latvian origin (spiritual name-Rajani), who in the early 1990s arrived in the village of Okunevo from the Indian province of Khairakhan at the insistence of her spiritual teacher Muniraj, the successor of Babaji, who is revered as another mahavatara (incarnation) of the god Shiva himself. The teacher told her to find a place in Siberia where a developed civilization supposedly existed three hundred thousand years ago and where the Temple of Hanuman was located. According to legend, Hanuman was granted a certain land (presumably Siberia), where an ancient Vedic Temple was built. The search for the sacred site led Rajani to the village of Okunevo, Muromtsevo district, where, after several days of meditation sessions, she received "necessary supernatural confirmation" of the teacher's correctness. The result of R. Rositis ' activities in the city of Okunevo was the foundation of a Babajist community and a Hindu temple-ashram, the only one in Russia.

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From a story by Rasma Rositis:

Archaeologists told me that in the Okunev area, a place was found where rituals were performed in ancient times. I stayed in a tent near the village. I fasted and prayed for five days. On the fifth night, I observed light phenomena: light floated around, luminous beings came to me, I saw the likenesses of machines made of light, and I heard unearthly music 24.

According to Rajani, the choice fell on Omsk because the name of this city is consonant with the sacred syllable "Om", which, according to Indian mystical teachings, has colossal divine energy, the purest vibrations that permeate the universe, the names of the river and the city of Tara (Muromtsevsky district of the Omsk region) correspond to the name of the Indian goddess.

According to Babaji's teachings, the three basic concepts of "Truth, Simplicity, and Love" are the essence of all religions. And the goal of Babaji's mission is to restore Sanatana Dharma , the beginningless Sacred Truth that underlies all existing religions, but has been distorted by the degradation of humanity.25 Spiritual practices of various types (Vedic sacrifice, worship of spirits, yoga, ascent to the impersonal Absolute) are considered as possible stages of spiritual development and knowledge of God. The ultimate goal of this path is love for God and absolute selfless service to him. This is probably why this teaching has found its adherents among representatives of various faiths who have settled in close proximity to each other.

The statements of local residents and tourists about babajists are quite loyal:

Dmitry (I): In general, we should learn a lot from Hare Krishnas, Babajists, etc., even if they have no crime and are kind people. Those I've met are very nice and well-developed people. They sang bhajans-spiritual hymns, praising-

24. Anomalnye mesto Rossii [Anomalous places of Russia]. http://www.tainoe.ru/anomalia/zoni/ano-zoni-Russia. htm#Okunevo [accessed from 2.05.2015].

25. Revelation // http://www.saiorg.ru/?id=1068 [accessed on 30.03.2015].

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Shiva, Shakti and other famous Indian gods. Moreover, they sang not only at parties and in the ashram at the service ('arati), but also at other convenient occasions. I remember: you wake up in the morning in a small tepee on a hill near the magical Shaitan Lake, and there is singing outside. And man is not joking; he "rises from sleep before any other work" praises God. It's great. And another beautiful image in my memory: we are heading to the lake, the seven of us are walking down the path from the hill, the sun, waist-high grasses, fragrance, I walk behind and see everyone-beautiful, in ethnic clothes, and the one in front is playing the flute 26.

In Siberia, according to Babajists, the events described in the ancient Indian poem "Ramayana" took place, and it is with this territory, according to Babaji, that the revival of the temple and the upcoming salvation of Russia in the coming world catastrophe are connected: the current era, marked by the degeneration of morality and the triumph of evil, is coming to an end. The world is waiting for social and natural disasters that will radically change the face of the Earth-the main centers of modern civilization will die, earthquakes, hurricanes, floods will destroy entire countries and continents. Only those who rebuild their lives according to the cosmic laws of Truth, Simplicity and Love will be able to survive these cataclysms.27
In Okunevo, the discourse of the special role of Siberia and eschatological ideas are also very clearly present in the views of the Church of the Orthodox Old Believers-Ynglings (founder-Alexander Khinevich)28. They describe this territory as the cradle of the oldest super-civilization of the Arctic, which begins the salvation of all mankind. The global, or even cosmic, aspect of the myth operates here with hundreds of millennia and galactic events.-

26. How I went to Okunevo // http://www.ark.ru/ins/zapoved/zapoved/okunevo.html [accessed on 03.05.2015].

27. Revelation // http://www.saiorg.ru/?id=1068 [accessed on 30.03.2015].

28. The Church of Orthodox Old Believers-Ynglings, known since the late 1980s thanks to the efforts of its charismatic leader Alexander Khinevich, was registered in 1992, although the Ynglings themselves claim that their religion has existed since time immemorial, being the original religion of the white race and the "holy-wise ancestors" of the Russian people.

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on a specific scale. There is an idea that in the Omsk region in ancient times there was a scientific and spiritual center of the Aryans, Asgard the Great, and on the site of Okunevo about a hundred thousand years ago there was a palace (vimanu) of the Aryans in the form of a temple, on top of which a crystal was installed, "intended for holography", through which the Aryans " recorded their consciousness". As a result of some cosmic catastrophe (flood), the temple was destroyed 29, and the proto-jews left this place, which led to the degradation of culture and religion. The mixing of Proto-Aryans with Aryans in India, according to the Ynglings, led to a distortion of the original teaching, which only the Ynglings themselves preserved in its pure form.

Thus, in D. Okunevo has diverse polytheistic religions, cults, and beliefs that are characterized by syncretism and apocalypticism. A number of them are based on a significant interest in the religious ideas and mythology of the Indo-Iranian cultural complex. In general, the idea of this space, in our opinion, can be expressed by the metaphor of "crossroads", since it is formed at the intersection of various historical epochs and religious practices.

Mythology of the place

The situation that emerged in Okunevo is an interesting example of the modern process of "inventing traditions" and the birth of a "new mythology", since in this space the uniformity of place is destroyed, 30 it is able to "absorb and reflect a variety of religious discourses"31.

Space and time here differ in non-linearity and value-semantic loading. The real and mythological planes are merged in constant switching from one to the other. The space here is not only structured (both-

29. Seleznev A. G. New mythology of history: the archetype of "ancient civilizations" and the sacred center near the village of Okunevo // Ethnographic review. 2014. N 5. P. 44.

30. Werblowsky, R. J. Zwi (1998) "Introduction: Mindscape and Landscape", in Kedar, B. Z. and Werblowsky, R. J. Zwi (eds) Sacred Space: Shrine, City, Land, pp. 9 - 17. New York: New York University Press.

31. Eade, J. and Sallnow, M. J. (1991) "Introduction", in Contesting the Sacred. The Anthropology of Christian Pilgrimage, p. 15. London: Routledge.

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boxes, spheres, sacred centers), but also arbitrarily shrinks and stretches depending on who acts and how. According to the mythological scenario, the "initiates" discover the truth and the ability to communicate on the "subtle plane"; the uninitiated gradually withdraw and begin to be seen as dogmatists who are unable to overcome the limitations of the everyday world.

The divine matrix of life... From the first days, the feeling that the place is special did not leave... I don't know why... Maybe the sun shines differently here... or the sun's rays, piercing the air and reaching the ground in this place, acquire some new beneficial properties... Maybe the water in the Container is blessed... Maybe a special kind of land... Every step on it takes away some "old", negative, untrue force that we usually use to survive in that other world... A world of distorted thoughts, words, and actions... Each step gives a different kind of power, which permeates the cells of the body, giving them a new, primordial state corresponding to the Divine matrix of life... Within a few days, it became obvious to me that the quality of human body tissues is changing here... Every day, the skin, hair, muscle ligaments and bone structures-all this was filled with new energy, physically changed... The depth of sleep also changed... At night, consciousness seemed to sink to new, deeper levels... The bread brought from Moscow remained fresh and soft during the whole stay... I kept thinking how best to say in a few words what was happening to me here.. Nothing better has come than what Lao Tzu has already said... "Man is tender and weak at birth, but firm and strong at death. All creatures and plants are tender and weak at birth, but dry and rotten at death. What is hard and strong is what perishes, and what is tender and weak is what begins to live." It was precisely the "birth" to an undistorted life that took place... Life in accordance with the Creator's plan for it and according to the prototype of the Original Divine Matrix of Creation 32.

It should be noted that when communicating with our informant Pavel, we did not leave the feeling of his presence in a certain part of our life.-

32. Seminar in Okunevo // http://vk.com/event48086578 [accessed on 03.05.2015].

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noah is for the "initiates" of reality. Therefore, the conversation on ordinary topics included a reference to quite strange stories: one day Vedorus Stas came to visit Pavel. To the everyday question: "how are you?", Stas replied that everything would be fine, but this morning he woke up and could not find his Adam's apple. Pavel seriously asked what had preceded it. Stas replied that at night he had a "battle on a subtle plane" with a very strong opponent. "Then everything is clear," Pavel concluded. The loss of Adam's apple, in his opinion, was due to the loss of strength in the battle.

The circle of those who are subject to ethical regulation and who find themselves attached to the tradition includes characters who in everyday life are perceived as" cranks "and"freaks". So, in Okunevo, a local resident, the" blessed " Seryoga, is a regular participant in babajist rituals, and, according to informants, many even envy his condition.

The entrance to Okunevo in the language of local residents and guests of the village is marked with a kind of border-a fault that separates this sacred complex from the rest of the (ordinary) world. Omsk researcher I. A. Selezneva identifies at least four zones within the sacred space of the village: Central Street, where the ashram of Babaji's followers, the Krishna temple and residential buildings of neo-pagans are located; Omkar, the territory of the Tatar Uval - the main energy center where rituals are held; Yar - the place of a tourist camp on the road between Omkar and the village and Tyup-the place of the the space formed by the bend of the Container 33.

33. Selezneva I. A. Sacral center and the external world: problems of interaction. p. 60.

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In the mythology that exists in Okunevo, there is a mythologization of personalities, and the development of their own language (in Okunevo they often speak unknown languages), and eschatological motives. According to the mythological principle, a kind of personification of the cosmos is carried out, perceived as a living, spiritualized whole (which is expressed, for example, in the description of energy as "living" or "evil"):

And I was left alone on this strange hill (Tatar uval. - E. G.). It started to rain. < ... > Well, how can I describe it? What is the place of power? You feel very strongly that you are LIVING. Right now, in this moment. An inexplicable sense of significance, even though nothing is happening. You feel the world's RESPONSE to your presence here. You feel, and they feel you. She sat on her haunches and held the ground with her hands. I wanted to suck it with my hands... I don't know what. What's missing 34.

It seems that in relation to the current situation in Okunevo, following the ideas of R. Barth, we can distinguish two levels of myth-making found in the creation of sacred spaces - " myth-making from above "and"myth-making from below" 35.

"Written mythology" is artificially constructed and is an integral part of ideology. The exponents of this type of myth-making are, as a rule, mythographers who have a connection with myths at the level of instincts. In the case of Okunevo, this was first of all Mikhail Nikolaevich Rechkin, a native of the village of Muromtsevo, Omsk region36. His birthplace is close enough to Okunevo to feel the theme and problematics of the place where the myth appeared. In the popular consciousness, M. N. Rechkin acts as an inspector and writer, a researcher of anomalous phenomena, who "managed to describe this place and its wonders in a stunningly vivid, without soporific speculations, and exciting way." According to rumors, Rechkin was allegedly even shot at because of the redistribution of land in Okunevo, but he "chu-

34. How I went to Okunevo // http://www.ark.ru/ins/zapoved/zapoved/okunevo.html [accessed on 03.05.2015].

35. Bart R. From the book "Mythologies" / / Selected works. Semiotics. Poetika, Moscow: Progress Publ., 1989, pp. 46-130.

36. Okunevsky Ark [http://rechkin.org/index/mikhail_rechkin/o-l6, accessed from 31.03.2015].

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the house survived", although this episode is not included in the official biography on the writer's website.

From 2003 to 2011, a series of weighty publications by Rechkin was published, which in their charge and informative content slightly differ from each other. These works are written in the same mytho-pathetic way - there is a wonderful place where you can be saved (not for everyone), if you know how to live.

Due to the accessibility of the language of presentation, its text is accepted by a wide audience, but fundamentally not academic, not inclined to a critical way of thinking. In this sense, it is quite an effective tool for "myth-making from above". It should be noted that, according to our observations, representatives of religious movements in Okunevo, calling Rechkin's judgments "fairy tales", nevertheless often use them as an argument in situations where rational achievement of significant goals is not available. Let's give an example of M. Rechkin's statements:

Those who come here with a desire to see a miracle are often disappointed. An ordinary Siberian village. However, it is located in a picturesque place - on the steep bank of the small river Tara. It is here that Omsk archaeologists have been digging up ancient burial grounds for many years, finding all sorts of objects from ancient eras. A solid work has already been written and published under the title "A complex of archaeological sites on the Tatar Uval near the village of Okunevo". There are also quite ordinary lines in it: "... there was probably a cult place on the ancient settlement..." Archaeologists are cautious people. When the facts are lacking, they prefer to use the words "probably" or "possible", but the Indian saint Sathya Sai Baba, who is very far from archeology, and from the village of Okunevo, is deeply convinced that long before scientists discovered the "probable" cult site, the majestic Temple of the divine monkey Hanuman stood very close to it.38
Even more than the implantation of mythology from above, it shows its relevance in the construction of sacred spaces "myth-making from below" - spontaneous, non-prose-

37. See, for example: Rechkin M. Sibirskiy kovcheg. The Secret of Saving Humanity, Moscow: FAIR Publ., 2011.

38. Seminar in Okunevo // http://vk.com/event48086578 [accessed on 03.05.2015].

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This mythologization of images, relationships, and events is carried out both in the perception of mass culture and in the genres of oral folk art. "Myth-making from below" includes, for example, bylichki-oral stories about unusual events that are presented as absolutely reliable and which are characterized by an increase in authenticity through everyday details and amplification of experiences.39
At the level of mass consciousness, the village of Okunevo itself has long been associated with the presence of supernatural forces: local residents often report sightings of unidentified flying objects, extraterrestrial supernatural phenomena, impenetrable ramparts, twisted trees, mazes, etc. It is believed, for example, that near the" magic "Shaitan Lake, where" different balls fly " and in which "dead" water, people often lose consciousness. It is reported that three lakes near Okunev are of unearthly origin, connected by an underground river, and the water in them is considered holy. A tree near a small chapel on the Tatarsky Uval, if you touch it, is able to fulfill the wishes of 40, etc. Internet forums about Okunevo abound with the following stories:

When I first arrived in Okunevo, I hoped to see a Miracle, as if mysterious phenomena occur here every day. When I didn't see anything out of the ordinary, I left anyway thinking, "There's something here... mysterious." This time I was "lucky" more. After dinner, we decided to take a walk and walk to uval. Walking along the shore, we passed a bend and had to go back. When we reached the chapel, the sun had already set. Darkness was fast approaching. A few shots of the panorama, and the first portrait: I'm photographing my brother's wife. When I saw the photo, I felt uneasy. At first glance, there is smoke coming out of my head. I immediately asked her:

"Did you smoke?"

- no.

Everyone was interested in our conversation and came to look at the picture. Zooming in on the image and peering into the fog over go-

39. Martishina N. I. Kognitivnye osnovaniya paranauki [Cognitive foundations of parascience]. Omsk: OmSTU Publishing House, 1996, p. 106.

40. Okunevo recommend // http://omsk.tulp.ru/bazy-otdyha/okunevo [accessed 25.03.2015].

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Lowy, we're starting to panic. You can actually see images, and scary and obviously inanimate. At that moment, everyone was overwhelmed by the realization of where we were and what kind of place this was. Being in Okunevo this time, I constantly asked myself the question: why did Rasma come here, why did she say "HERE" at this particular place, on the cliff? Apparently, she saw and felt the energy of this place 41.

According to enthusiastic ufologists and "occult tourists", expeditions of researchers who worked in this area in the 1990s allegedly confirmed the presence of non-standard energy fields around d. Okunevo, found five lakes with healing water, traces of meteorite falls, etc. According to their stories, many of the results of these studies were later classified, and Okunevo was declared an energetically anomalous place.

Tourism in Okunevo: appropriation of sacred space and commodification of history

According to V. A. Shnirelman, if in many modern societies mass tourism with its secular rituals serves as a "substitute for religiosity", then in Russia, on the contrary, it sometimes feeds religiosity.42
Today, the group of visitors, which can be divided into tourists (their goal is to see the "phenomenon", perhaps "participate" in rituals) and pilgrims (Babajists, Hare Krishnas, Vedorusov, Buddhists), is the most numerous in Okunevo 43. Those who come as pilgrims immediately settle down in the appropriate community and adopt its rules of behavior and lifestyle for a while. Tourists are free in their choice-when

41. Energy of Okunevo // http://xroniki-nauki.ru/neobyasnimoe/energiya-okunevo [accessed on 04.05.2015].

42. Shnirelman V. A. Places of power: constructing a sacred space. Introduction to the discussion / / Ethnographic Review. 2015. N 5. P. 5.

43. This is despite the fact that, according to a sociological survey conducted by the independent research organization Gepicenter-II in 2002, the reputation of Omsk residents is confirmed "as people who are conservative, adhere to traditional values and are not susceptible to new-fangled trends of a religious or para-religious nature". (See Yashin V. B. Some trends in religious processes in the Omsk region the beginning of the 21st century / / Religious diversity of the Russian Federation (Russian version) / Chief Editor. Koenig M. Issue 2. N 2. 2000. P. 39).

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if desired, they can live with any of the communities, or separately in a tent, or rent a house, take part in any of the ceremonies.

Stanislav Repin (neo-Pagan): There are thousands of villages in the country that no one comes to. If people come here for some reason, no matter what, it means that the territory has become a tourist attraction. Many people say that it would be better if this did not happen. They say that some sectarians are coming. In fact, we have a complete cross-section of society here. Starting from unformed youth, ending with officials, businessmen and the military. The main principle of the Okunevo village residents, who profess different spiritual directions: to look for what unites us, and not what separates us. We can go to the Hare Krishnas for their feast, they can come to us. Next to me, a neighbor built a Christian church with his own money. Normal harmonious relationships are built 44.

As the analysis of Internet forums about Okunevo shows, the broadcast of numerous messages about this place, pictures, facts and myths through the media significantly affects the movement of people here. The development of a virtual representation of a place is becoming an important way to construct a sacred space. Now almost every major tourist site has its own website on the Internet, its own virtual image, which determines our perception of a particular place. As David Harvey points out: "The spaces that envelop and surround us in everyday life influence both our direct experiences and the way we interpret and understand representations." 45 Pilgrims and tourists traveling to Okunevo already have some idea about this place, a number of meanings formed through films, literature, advertising and other means of transmitting information. The invariant motif of social utopias - the idea of "back to nature" - also plays an important role in these ideas.

It seems that Okunev's popularity is also connected with the so-called provincial myth, in which the status of the region is the periphery (Omsk Region) in the economic sense

44. Navel of Russia // http://rusplt.ru/society/pup-rusi-10815.html [accessed on 04.05.2015].

45. Harvey D. Space as a keyword // Topos. 2011. N 1. P. 21.

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it is characterized by being cut off from resources, perceiving the values of the megalopolis environment as scarce, and constantly being pulled up to the "center". Ontologically, spatially, and semiotically, life in a peripheral region is characterized by a borderline, inferiority, thinning cultural layer, and a sense of being "between a megalopolis and a village." It is not surprising that, on the one hand, marginality coexists with anarchy and a political vacuum on the periphery, and on the other hand, new forms of territorial control are being formed here. Under these conditions, the myth of the presence of a "place of power" nearby becomes an additional attraction for Omsk residents and pilgrims from neighboring regions.

Dmitry( I): Somehow this concept has already been lost, worn out - "a place of power" is mentioned in vain, it is even inconvenient to use it somehow. But how can you do without it if there are places where you really feel something special? You can arrive there completely untuned, with your mind unraveled, and then someone suddenly puts your head in the water-and you see that everything is different here...

The village of Okunevo is proposed to be included in the list of points of the tourist route along the Muromtsevsky district 46." Brand "considers the ashram" Omkar Shiva Dham " and related places of worship: the ashram itself, an energy center near the village. Most Omsk travel agencies and travel agencies of neighboring cities (Novosibirsk, Kurgan, Chelyabinsk, Yekaterinburg, etc.) offer their clients various types of recreation in Okunev: weekend tours, tours to various events held there (holidays, seminars, master classes and esoteric trainings), trips to "places of power and energy output"47.

In the activity of such a plan, the prevailing discourse is that this particular territory is permeated with special subtle energies, an intense connection with the Cosmos goes through it, and staying in this place awakens hidden forces and occult in a person-

46. Selezneva I. A. Potentsial ' Muromtsevskogo raion Omskoy oblasti dlya razvitiya etnograficheskogo turizma [The potential of the Muromtsevsky district of the Omsk region for the development of ethnographic tourism]. Sibirskaya derevnya: istoriya, sovremennoe sostoyanie, perspektivy razvitiya: sb. nauchnykh trudov: v 3 ch.Omsk: OOO "Izdatel'skiy dom Nauka", 2012. Ch. II. P. 163.

47. Selezneva I. A. Sacral center and the external world: problems of interaction. p. 62.

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special abilities. The advertising slogan on the website of one of the travel agencies reads::

Five lakes "born of Space". They were formed as a result of falling fragments of a huge meteorite to the Ground. People who lived here several centuries ago built a temple. It contained a magic crystal that became a kind of energy generator that powered the lakes. Water has a very active effect on cell growth, that is, it increases their viability. It has a rejuvenating and healing effect. The high biological activity of these places contributes to the discovery of knowledge hidden inside you; new opportunities that you have only dreamed of. It doesn't do what you think it does, but what you really need to do."

City entrepreneurs are already starting to operate in Omsk, assembling groups, delivering them, acting as "intermediaries" that transport people not only in the geographical, but also in the cultural space. Using existing local hierotopic motifs or artificially constructing them, they organize pilgrimages, sell goods with appropriate attributes, etc. In Okunevo itself, having fenced a clearing, city entrepreneurs provide places for tents for a fee, conduct organized excursions, sell meat for kebabs (despite the fact that most of the believers are vegetarians), etc."drinking water structured in a pyramid".

We revive in you the Fire of aspiration to the Future and connect with the water of life the spaces of the sacred five lakes that embody the ancient spirit of Siberia-Asgard! Our Omsk company produces drinking, pyramid-shaped structured water "Zhivaya Tara". We hope that thanks to the quality of Zhivaya Tara water, the quality of your life and health will improve. Our product is a novelty on the market. Why did you choose the name "Live Container"? The Tara River is a river that flows through the Omsk Region. If we go back to the origins, we will also learn about Tara, the gods-

48. Okunevo // http://xn-8oaabqzts.su/product/item/okunevo [accessed from 14.08.2015]

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non-guardian, whose name among the ancient Slavs was the North Star, which helps and protects on the way 49.

This causes dissatisfaction of both believers and local residents: such practices, in their opinion, violate "peace, idyll, communication and joy." Local residents and members of local religious communities, in addition to household products, sell" urban " firewood, provide guide services in the forest, to the lake, sculpt clay dishes and sell them to tourists, but at very reasonable prices. The practice of "ethno-cultural workshops" is also developing, where souvenirs that carry an esoteric load (talismans, amulets, etc.) are made.

Based on the statements of the tourists themselves, it can be noted that the practice of pilgrimage to d. Okunevo is caused not only by-

49. Territory of light // http://forum.area-light.ru/index.php?topic=973.0 [accessed on 03.05.2015].

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not only personal motivation (curiosity, a desire to relax away from the city, a desire to change something in your life, heal ailments, etc.), but also objective conditions: the natural location of the place and its transport accessibility. Let us quote the statement of one of the pilgrims in d. Okunevo:

Two years have passed since I visited the place of power in the Samara region, near the village of "Volzhsky Utes" - Svetelka Mountain-Leshego Glade-City of Gods. I felt like it was time to go somewhere again. I typed in the search engine "place of power" and got a large list of places of power on the portal Samopoznanie. As I scanned the list, I listened to myself, trying to determine where I would be drawn. I was not drawn to long distances, but from nearby ones - only Altai beckoned with pleasant memories of my long-ago trips to this wonderful land. I thought that I had not been to the world-famous place-Mount Belukha, which once every self-respecting esotericist considered his duty to visit. And since I'm a self-respecting esoteric, I think I'll go there. But.., something "swirled" inside, there was some sense of dissatisfaction, and most importantly, I did not feel joy from the anticipation of the trip. And then I went back to the list of places of power. And I saw it! I even doubted at first, it was all too simple and trivial somehow. Okunevo village in the Omsk region. It's very close, a few hours away... But when I began to study information about this place, I realized that both the beautiful Altai and the best resorts in the world (if someone suddenly offered them to me now) go somewhere far away, in comparison with what awaits me in the simple picturesque village of Okunevo in the Omsk region. These aren't even miracles. This is much more for the soul, the spirit. For a person who is ready to touch the most intimate world-the Soul of the universe 50.

At the same time, some routes of movement within the "sacred space" are considered preferable by tourists to others. They are able to really contribute to the transformation of the horizons of social existence, opening up opportunities for new experiences. Updated here

50. Why I'm going to Okunevo // http://univer-u.ru/blog/pochemu-ya-edu-v-okunevo/ [accessed from 03.05.2015]

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the very practice of moving, or walking, which Michel de Certeau compared to a speech act:

First, the pedestrian assigns a topographical system by his steps (similar to the way a speaker assigns and learns a language). Secondly, in walking, space is "played out" (as in a speech act, language is played out, acoustically). Finally, the steps link various places into a certain system of relations (after all, the speech act is always directed at someone and actualizes certain relationships between the interlocutors)51.

The statements of the Okunev pilgrims demonstrate, as a rule, that special circumstances, special knowledge, mystery as such, present in this place, are one of the natural, logical and also accessible ways to break out of routine, from everyday life, to express yourself. There is no doubt that there is a mechanism of infection at work here, by obeying which a person, even if far from religion, shows psychological readiness to perceive a place as sacred. Acceptance of the idea of the sacred status of a place is not an unambiguous "yes-no", but includes a significant gradation of the degrees of its implementation. The simplest scheme for constructing a sacred space at the level of mass consciousness looks like this: awareness, "hearing" without much faith, then a trigger event that dramatically increases the reliability and significance of the "places of power" for the individual, and as a result - faith in its real existence.

Conclusion

What is the fate of the Okunev phenomenon in the foreseeable future? As practice shows, once established, "places of power" become a cultural "asset", a"symbolic capital" 52, for the possession of which a serious struggle is being waged between different discourses.

51. Serteau de M. Po goroda pochki / Per. A. Kosmarskogo / / Sotsiologicheskoe obozrenie [Sociological Review]. 2008. Volume 7. N 2. p. 28.

52. Ivakhiv, A. (2006) "Toward a Geography of 'Religion': Mapping the Distribution of an Unstable Signifier", Annals of the Association of American Geographers 96(1): 169 - 175.

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Archaeologists and historians urge to pay attention to the need for careful protection of the territory associated with the archaeological complex. From their point of view, many of the so-called "evidence traces" have a superficial occurrence, so tourists ' "walks", "holidays" and "carnivals", ritual actions of representatives of various faiths cause enormous damage to the monument.53
Representatives of the Russian Orthodox Church in the Omsk region54 see the existence of such places as a serious threat to Orthodoxy, since "many of our compatriots do not have firm guidelines, and therefore they have come to Baba Jist today, and tomorrow they will go to church."55 Representatives of religious teachings that are alternative to the official discourse believe that this " place was created for the unity of the souls, bodies, and minds of all people."

Officials are trying to promote their region on the scale of federal significance due to the growing interest in this place, since the presence of such places increases the symbolic status of the region, often contrary to its real state.56 Tourists who have no roots in this place, but by chance find themselves in it, try to determine for themselves its aesthetic and mystical appeal. The main meaning here is not the formulation of a single correct idea, but the presence of competition between different images of sacred space.

53.Matyushchenko V. I., Tolpeko I. V. Issledovaniya v Okunevskom arkheologicheskom mikrorayone [Research in the Okunev archaeological microdistrict] / / Obozrenie rezul'tatov polevykh i laboratornykh issledovaniy arkheologov, etnografov i antropologov Sibiri i Dalnego Vostoka v 1993 godu. Novosibirsk: IAEt SORAN Publ., 1995, p. 49.

54. Yashin V. B. Nekotorye tendentsii religioznykh protsessov v Omskoy oblasti nachala 21 veka [Some tendencies of religious processes in the Omsk region at the beginning of the 21st century]. Koenig M. Issue 2. N 2. 2000. pp. 28-40.

55. From the story of his missionary activity in Okunevo at the All-Russian Scientific and Practical Conference "Russia and Paganism: Myths and Reality" (Omsk, March 13-15, 2013) by the rector of the Isilkul Church of the New Martyrs and Confessors, Priest Alexander Lemeshko (see http://www.sofia-sfo.ru/2136 [accessed from: 18.05.2015]).

56. Cases of sacralization of objects related to regional history are quite common in modern Russian reality (See, for example, the veneration of Xenia of St. Petersburg in the Leningrad region, St. Nicholas of Velikoretsky in the Kirov region, the Uryupinsk Mother of God in the Prikhoperye region, the Abalak Mother of God in the Tyumen region, etc.).

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Okunev's phenomenon fully corresponds to the constructivist view of the development of religious consciousness. Within the framework of each of the discourses present here, different images of a given territory are formed. Gathered together at the level of collective consciousness, these images form a special "place myth"57. They collect, organize, include and exclude, they make space potentially knowable for anyone who wants to look at it, and they also make it possible to compare it with other, everyday, spaces.

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