Russkaya Starina

5-33

Authors: Marina V. Pyatikova

The article provides a historiographic review of publications on the history of the Russian Orthodox Church in the Don region (Rostov region). A problem analysis of the works, published to date shows that this direction began to be developed in 2010 by a limited number of researchers. However, for a short period of time they were affected, and to some extent developed almost all the directions of this problem for the period from the XVIII century until the 1960s. XX century: the historiography of the religious organizations in the South of Russia; the problem of church-territorial division; the early period of church history in the Don region; Social activities of the parishes of the Don diocese and parish clergy; an analysis of the parish clergy of the Don and Novocherkassk diocese as estates of the Russian Empire; the social service and charitable activities of the Russian Orthodox Church on the Don during the years of the First World War; the history of temples; analysis of church-state relations in the 1920s and 1930s; the anti-church actions in 1923; the churches and prayer buildings closure; the confiscation of church values; the problem of church schisms in the Don region; the repression of the clergy in the 1920s and 1930s; the church life in the Rostov region during the Great Patriotic War, in the post-war period and during the “Khrushchev thaw”; the problem of the cultural heritage of the region understanding. The prerevolutionary period of the Russian Orthodox Church history has been covered by many scientific papers and monographs. In 2013–2015 have been published the collections of documents and materials on history of the Russian Ortodox Church under the Soviets. The analysis of publications showes that in a short time a historiography, which includes comprehension of all the main directions of the problem, was created.

55-67

Authors: Andrey V. Venkov

During the Civil War, the Don Cossacks and officers, rebelled against the Bolsheviks, put forward against their enemy the most numerous of white armies in the South of Russia. The Cossacks had enough manpower to create their own army, but they didn't have personnel for a sufficient number of technical parts, engineering parts and aircraft. However, the Don Army, as the anti-Bolshevik army, won the support of other opponents of the new Russian regime and admited them into their ranks. The Don Army was not purely Cossacks military body. Many officers and generals of the General staff of the Russian Empire found a refuge in the ranks of the Don Army. They made up a significant portion of the staff officers, officers, who were not Cossacks by origin, accounted for most of the command staff technical parts, counterintelligence, and served in the cavalry and Cossacks infantry units. Some units of the Don Army have been created from the local farmers and people of neighboring provinces, but they were not numerous. Relying on these elements some regiments of the old Imperial Russian Army were restored in the ranks of the Don Army. The military units on religious grounds and military units of students were created. The Kalmyks, who had the status of the Don Cossacks, were collected in separate regiments. However, all the time of the civil war the Don Cossacks were the most significant part of the army.

79-86

Authors: Marina C. Larionoiva, Abdulaziz Y. Abbaskhilmi

Russia tended to strengthen political and cultural connections with Arabian East since reign of princeVladimir. By XII century pilgrimages to Jerusalem became massive. This fact is reflected in “The hegumen Daniil purgatory”. In 1882 the Imperial Orthodox Palestine Society was created in Russia. It was the first Russian organization which was rending support to pilgrims to the Holy Land and was engaging the stable work on spreading and strengthening of Orthodoxy (Eastern Christianity) and – wider – of Russian culture among the Arabs. The society contained a great amount of schools in which thousands of the Arab children were educated. Besides the Arab teachers the Russian ones came too. In the schools of the Society the great significance was given to learning of Russian language and literature. Attachment to the Russian classics was broadening spiritual outlook of students and was making the way out into the cultural space easier. Male and female seminaries for preparing school teachers were opened. The educative process was conducting only in Russian. The best certificated seminary graduates were headed to Russia to continue their education. In madrasah Moscoviye, Russian schools, the students and teachers were reading the magazine Niva, works of Tolstoy, Turgenev and Chekhov. At the end of XIX century, the school graduates of Palestine society became the first translators who were translating Russian writers not from the Western translations, but directly from Russian language. Russian literature got free of intermediary in literature and language which was representing view on it. Afterwards some school graduates of the Society became teachers in St. Petersburg and Moscow universities, promoting the development of Russian oriental studies.

97-104

Authors: Igor G. Ivantsov

The article examines the history of the construction of the defensive perimeter (boundary) of the city of Krasnodar in November 1941 – July 1942 In the first weeks of the war, it was started the organization of the volunteer fighting battalions, detachments of people's militia, groups of anti-aircraft and chemical defense, as well as other activities for the defense were conducted. However, because the changes at the front in November 1941, according to the decision of the Military Council of the southern front, a solid defensive perimeter around the city of Krasnodar had to be created. Analyzing the archival documents of the Krasnodar city Committee of the AUCP(b) on defensive measures and building a defensive line around the city of Krasnodar, the author gives a fresh look at the history of this building.