Tel.:+7 (8212) 20-17-02
26, Kommunisticheskaya str., Syktyvkar, 426004, Komi Republic, Russian Federation
Senior researcher, Folklore department, Institute of Language, Literature and History of Komi Scientic Center of the Uralic Division, Russian Academy of Sciences
Rassykhaev A.: е-mail: rassyhaev@mail.ru
Tel.: +7 (8212) 20-17-02
26, Kommunisticheskaya str., Syktyvkar, 426004, Komi Republic, Russian Federation
PhD (Philology), senior researcher, Folklore department, Institute of Language, Literature and History of Komi Scientic Center of the Uralic Division, Russian Academy of Sciences
n the paper folk tradition of veneration of icons is characterized on the basis of field materials which are recorded from the village of Nivshera of Kortkeros district of Komi Republic in 2013–2014. Data on contemporary ritual practice of carrying out house liturgy with honored icons are considered as well as oral history about this tradition in the past. Materials consist of memories about home prayers, narratives about advent of a shrine, miracles caused by icons, punishments for status humiliation of an icon or other sacred items, and also folk interpretation of Christian saints. As for 2013–2014 home liturgies have been carried out before icons of such saints as Stefan the Great; Charalampiya; Charalampiya and Vlasiya; Parasceve (Friday) and the icon of Ascent of our God. Church service out of the temple was held until recently before the miraculously appeared icon of Nicholas the Wonderworker’, which had been restored and then transferred to a rebuilt chapel. Home prayers are carried out before Ivan <St. John> the Theologian’s icon rarely. Private home venerations started after closing and destruction of chapels. Veneration of three icons, such as Basil the Great’s, Ilya the Great’s and dedicated to the Presentation in the Temple of the most Holy Mother of the God, has been ceased completely. Celebrations follow similar scenarios: after morning church service participants consecrate water and take part in a joint meal. The icon serves as the keeper of religiousness. Shrine’s loss leads to fading of tradition. One of the main conditions for tradition continuity is existence of icons’ keepers in a family. Such are women who experience a personal obligation before parents on religiousness preservation. Current keepers of icons are generally women aged 50–60 years. Some of them are not competent in orthodox traditions and have to invite female neighbors to conduct rituals properly. Both general and special features are revealed in veneration of each orthodox icon and in carrying out home liturgies. Mechanisms of formation and functioning of this tradition, which is unique for the Komi culture, are elucidated.
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