A distinctive and unrivaled examination of North American Eastern Orthodox Christians and their encounter with the rights revolution in a pluralistic American society. From the civil rights movement of the 1950s to the “culture wars” of North America, commentators have identified the partisans bent on pursuing different “rights” claims. When religious identity surfaces as a key determinant in how the pursuit of rights occurs, both “the religious right” and “liberal” believers remain the focus of how each contributes to making rights demands. How Orthodox Christians in North America have navigated the “rights revolution,” however, remains largely unknown. From the disagreements over the rights of the First Peoples of Alaska to arguments about the rights of transgender persons, Orthodox Christians have engaged an anglo-American legal and constitutional rights tradition. But they see rights claims through the lens of an inherited focus on the dignity of the human person. In a pluralistic society and culture, Orthodox Christians, both converts and those with family roots in Orthodox countries, share with non-Orthodox fellow citizens the challenge of reconciling conflicting rights claims. Those claims do pit “religious liberty” rights claims against perceived dangers from outside the Orthodox Church. But internal disagreements about the rights of clergy and people within the Church accompany the Orthodox Christian engagement with debates over gender, sex, and marriage as well as expanding political, legal, and human rights claims. Despite their small numbers, North American Orthodox remain highly visible and their struggles influential among the more than 280 million Orthodox worldwide. Orthodox Christians and the Rights Revolution in America offers an historical analysis of this unfolding story.

Identifies collections held by public and university libraries, historical societies, and other institutions, as well as private collections, with material relating to any subject and historical period, and to the widest geographical area under imperial or Soviet rule. Includes movements for example

I wanted to title this book “Russia and Ukraine. Nothing is as it seems" because of this crisis which involves two Eastern European territories so much tormented and threatened, you will never have a clear and truthful picture, especially by the mainstream media. In truth, in addition to the “official narrative” and compliant with the single thought to which the mainstream has always accustomed us, it is there something in the history of these two territories involved in the crisis that escapes even to large networks. The key to everything is the story. Few know that current Ukraine was the ancient kingdom of Khazaria, because the history of the people Kazaro was deliberately erased from the news so that it would not appear in any history textbook. And there's a reason. From the Khazar people descends the Zionism which, even from a genetic point of view, has nothing to do with lineage Jewish native of Palestine. The Zionists have become the “rulers of the world” through methods that are questionable to say the least. They are the masters of finance world, and political and media power belongs to them pharmaceutical and military. Zionists are the architects of the most unbridled globalism of which the Great Reset or Great Reset is the most hateful expression and controversial. They are behind the most repressive and cruel ideologies in history: communism, Bolshevism, Nazism etc… But in this historical context increasingly tumultuous world a part of the global axis of power has become through the diabolical plan implemented by the Zionists and cherished for centuries. The hatred of the West that orbits and serves American interests has identified an enemy: Russia.

Sonja Luehrmann s volume examines Alutiiq history within the larger context of Russian and American expansionism. The author uses source material in both English and Russian in order to create a work focused on the intersection of the two colonial perspectives throwing light on our understanding of the differences in the way each society incorporated the Alutiiq community, both as a labor force and a social entity. In a series of map essays, Luehrmann examines the changing patterns of settlement and demography among the Alutiiq as the population responded to the conditions they encountered: economic exploitation, new cultural influences, intermarriage, disease, and the eruption of Novarupta. The addition of Russian source material fills an important blank in this unique history and makes "Alutiiq Villages Under Russian and U.S. Rule "a major resource for anyone working on Alutiiq history or the region s history in the Russian colonial period."

Since his canonization in 1970, St. Herman has been remembered for his just treatment of native peoples and his respect of the environment. Explaining how it came to be that this simple Russian Orthodox monk eventually settled in Kodiak, Alaska, this account brings to light many primary sources that illuminate the story of St. Herman and the wider context of the little-known history of Russian colonization in the Pacific Northwest. Providing a considerable amount of new information about his life, this book also reveals his fascinating connection to St. Seraphim of Sarov, the most universally recognized saint of the Russian Orthodox Church today.

This book is a rich record of life in small-town southeastern Alaska in the late 1800s and early 1900s. It is the first book to showcase the photographs of Vincent Soboleff, an amateur Russian American photographer whose community included Tlingit Indians from a nearby village as well as Russian Americans, so-called Creoles, who worked in a local fertilizer factory. Using a Kodak camera, Soboleff, the son of a Russian Orthodox priest, documented the life of this multiethnic parish at work and at play until 1920. Despite their significance, few of Soboleff’s photographs have been published since their discovery in 1950. Anthropologist Sergei Kan rectifies that oversight in A Russian American Photographer in Tlingit Country, which brings together more than 100 of Soboleff’s striking black-and-white images. Combining Soboleff’s photographs with ethnographic fieldwork and archival research, Kan brings to life the communities of Killisnoo, where Soboleff grew up, and Angoon, the Tlingit village. The photographs gathered here depict Russian Creoles, Euro-Americans, the operation of the Killisnoo factory, and the daily life of its workers. But Soboleff’s work is especially valuable as a record of Tlingit life. As a member of this multiethnic community, he was able to take unusually personal photographs of people and daily life. Soboleff’s photographs offer candid and intimate glimpses into Tlingit people’s then-new economic pursuits such as commercial fishing, selling berries, and making “Indian curios” to sell to tourists. Other images show white, Creole, and Native factory workers rubbing shoulders while keeping a certain distance during leisure time. Kan offers readers, historians, and photography lovers a beautiful visual resource on Tlingit and Russian American life that shows how the two cultures intertwined in southeastern Alaska at the turn of the past century.

Conversion to Orthodoxy meant adopting the Russian cultural identity. Subcarpathian Rusyn conversions to Orthodoxy triggered a reaction from the Hungarian government - which viewed Russian Orthodoxy as a dimension of Russian imperialism and a threat to the Magyarization of the Rusyns. The Austro-Hungarian government petitioned the Pope to establish the Greek Catholic Rite in North America. As Europe was being divided into two belligerent camps prior to World War I, the Russian and the Austro-Hungarian empires were engaged in covert attempts to win the allegiance of the people living in the contested area. This imperial competition followed the subject peoples to the United States where the competition was complicated by the opposing interests of the Latin bishops who had no interest in European conflicts but a great interest in establishing a uniform American Latin Catholicism.