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Russian Old Believers' Heritage and Traditions in Romania

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Russian Old Believers' Heritage and Traditions in Romania Russian Old Believers’ Heritage and Traditions in Romania – Bridging the Past and the Future Cristina Elena Clopot Submitted for the degree of Doctor of Philosophy Heriot Watt University School of Social Sciences, Department of Languages and Intercultural Studies September 2017 The copyright in this thesis is owned by the author. Any quotation from the thesis or use of any of the information contained in it must acknowledge this thesis as the source of the quotation or information. Abstract This thesis focuses on the heritage and traditions of the Russian Old Believers community in Romania. The study begins with an examination of the limited recognition of the 19 officially recognised ethnic groups in the country. Analysed in connection with the history of Old Belief, the study then considers (a) the narratives developed around heritage, (b) the manner in which different forms of heritage are included in Old Believers’ lives and traditions and (c) the representation of that heritage. The theoretical framework is underpinned by a multi-disciplinary structure that draws on heritage studies, anthropology, ethnology and folklore. Methodologically, the study was designed as an interpretive multi- sited ethnography that combines extensive fieldtrips, interviews, observations and archival material. While acknowledging the challenges of UNESCO’s conceptualisation of heritage, the thesis relies in part on the organisation’s interpretation as a framework for analysis. The examination considers the representation of Old Believers in the media and in museums as well as the use of heritage and traditions in tourism activities. The data tracks the accelerated pace of change in the post-socialist period and the effects this brought on existing heritage processes. The relative success of revitalisation efforts is evaluated in parallel with the disruptions in lifestyle patterns by processes such as globalisation and migration. In conclusion, the study outlines the importance of both religious and secular heritage for identity-work and community-building. 1 To my husband – my mast during stormy weather 2 Acknowledgements To say that this PhD process has been transformative seems an understatement, it seems more adequate to compare my experience to that of a Phoenix. My initial thoughts and ideas have been transformed to the point that it seems I have emerged at the end of this long process a different person. My heartfelt gratitude goes to my two supervisors, Prof. Máiréad Nic Craith and Prof. Ullrich Kockel who have steered when I was lost, helped, listened, advised, supported and have generally been an inspiration throughout as supervisors and mentors. My life would have been richer just by meeting them outside the university, to know them as persons and academics was a double blessing. I am also grateful to Heriot Watt University for supporting this project by offering access to resources and professional development courses, as well by offering me as a studentship, without which the completion of this would have been impossible. I would also like to thank Caroline Murray, our wonderful administrator, who has helped us all with administrative tasks. Gratefulness is also due to the Folklore Society as well which awarded me the Estella Cranziani Post-Graduate Bursary which supported my fieldwork expenses. My gratitude goes to my husband as well who inspired this project, a member of the Old Believer community, who has inspired this thesis and has patiently accepted my long working days. A great owe of debt is due to his (and now mine as well) immediate and extended family, who have helped me with contacts, information, comments, thoughtful people whose views helped shape mine as well. I would also like to thank the Old Believers’ representative organisation whose help has been instrumental, without their openness this process would have been more difficult. There is a lot to say about the people met during fieldwork but due to ethical guidelines I will need keep this vague here. I have been lucky to meet people from different backgrounds and learn from them. I thank them all, from the youngest who have won my heart with their dedication to the oldest who have imparted with me part of their wisdom. Their patience, acceptance of an outsider, kind-hearted words and occasional housing that was offered at times without being asked for, have made this project possible. Moreover, the caring words, encouragement unconditional support of my family throughout these three years are unquantifiable. My appreciation also goes to those who have pushed me to apply for this PhD, Adriana and Adrian, their excitement when I had announced my acceptance is still fresh in my mind. Last but not least, a debt of gratitude 3 is due to my fellow PhDs and friends (Alexandra, Emma, Ilgin, Mavis, Sara and Stacey), my friends from home (Ioana, Simona, Alisa and Aura) as well as staff colleagues (Katerina and Kerstin) whose ears were always open to hear of my successes and struggles. 4 Table of Contents Abstract ............................................................................................................................... 1 Acknowledgements ............................................................................................................ 3 Table of Contents ............................................................................................................... 5 Table of Tables ................................................................................................................... 8 Table of Figures.................................................................................................................. 8 1. Introduction .......................................................................................................... 10 1.1 Of Roots and Resistance .................................................................................. 16 1.2 Old Belief as an Orthodox Religion ................................................................ 20 1.3 Minorities in Post-Socialist Romania ............................................................. 26 1.4 Minorities in National Legislation .................................................................. 27 1.5 Heritage Politics and Legislation in Romania ............................................... 29 1.6 Conclusion ........................................................................................................ 32 2. Heritage and Tradition – Challenging Concepts .............................................. 33 2.1 Emic and Etic Categories ................................................................................ 36 2.2 UNESCO’s Heritage Conceptualisation: Challenges and Opportunities ... 37 2.3 Heritage and Tradition .................................................................................... 43 2.4 Heritage, Tradition and Authenticity ............................................................ 49 2.5 Heritage and Nostalgia .................................................................................... 52 2.6 Heritage and Communities ............................................................................. 53 2.7 Conclusion ........................................................................................................ 54 3. Methodology ......................................................................................................... 56 3.1 The ‘Webs’ of Heritage ................................................................................... 58 3.2 The Ethnographic Research Design ............................................................... 59 3.3 The Field ........................................................................................................... 64 3.4 The ‘Informant’ ............................................................................................... 66 3.5 The ‘I’ in the Process ....................................................................................... 68 3.6 Putting Everything Together .......................................................................... 70 3.7 Ethics in the Field and Beyond ....................................................................... 72 3.8 Limitations of Research ................................................................................... 72 3.9 Conclusion ........................................................................................................ 73 5 4. The Old Believers ................................................................................................. 75 4.1 Old Believers in Romania ................................................................................ 75 4.1.1 Migration to the South of the Country .................................................. 77 4.1.2 Migration to the North of the Country .................................................. 78 4.1.3 Old Believers during the Socialist and Post-Socialist Period ............... 79 4.2 Old Believers in National Statistics ................................................................ 82 4.3 Research on Old Believers............................................................................... 85 4.4 Old Belief as Heritage ...................................................................................... 93 4.5 Conclusion ........................................................................................................ 97 5. Old Believers (in the) Media ..............................................................................
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