Church Rebels: From The History Of The Kazan Theological Seminary

The article deals with the issue of rebelliousness and protest activity of the Kazan Theological Seminary students in the late XIXth - early XXth centuries. For a long time, this topic was not touched upon in the context of church historical research. The reason for this was both the weakness of the church-historical science that was defeated in the Soviet period, and the specifics of the ideological paradigm that dominates in Russian Orthodox Church. The author, using the example of the Kazan Theological Seminary, describes the psychological atmosphere that reigned in the educational institution during 1892 - 1907, and tries to identify the distinctive features of the protest movement of seminarians, as well as to determine its forms, dynamics and direction. A particular importance is given to the problem of Christian morality crisis, which has embraced not only church youth, but also the hierarchy, and the leadership of the educational institution. The assessment is given concerning the influence on the seminary by the external revolutionary atmosphere and urban students. Among the most significant moments is the answer to the question: why those who were preparing for spiritual pastor career adopted the deviant forms of behavior actively, participated in murders and armed clashes with government troops. The work is based on original sources

Does educational aspect solve immigration problems in France?

International immigration with different reasons such as education and citizenship is by no means a new phenomenon in the modern global world. Nevertheless, intense immigration was sparked and had serious implications, especially for European countries like France after the year 2010, which marked the start of the revolution in Tunisia and the birth of such a phenomenon as the Arab spring. After the end of the colonial era and the loss of colonial possessions by France, the French state encountered the problem of the influx of an infinite number of Arab and African immigrants who had considerable ethnic, religious and cultural-historical characteristics. Exacerbating the problem was that the distinctions seemed essential even when compared with immigrants from other countries, for example, Eastern and Southern Europe. The latter had a relatively similar culture and mentality to the French, and what is the main – a common Christian value matrix. As such, they did not become a problem for the governmental policy of integrating into the cultural space of the host country. European immigrants easily sipped republican values, legal norms, traditions and customs, while making a break with their tradition of the past. However, the growth of immigrant population belonging to a different culture and religious heritage led to the fact that the strategy of the French state in this direction began to become ineffective. It is obvious that the old mechanisms of adaptation, such as obtaining French citizenship and education, do not solve emerging problems, but only generate new ones. As a result, a mutual rejection of the indigenous population and the newcomers intensified, stimulating a buildup of tension in society. As a result, this gradually turned into a matter of preserving national identity for the former, while into a matter of ensuring the survival of themselves and their children for the latter.La inmigración internacional no es de ninguna manera un fenómeno nuevo en el mundo global moderno. Sin embargo, se desató una intensa inmigración que tuvo serias implicaciones, especialmente para países europeos como Francia después del año 2010, que marcó el inicio de la revolución en Túnez y el nacimiento de un fenómeno como la primavera árabe. Tras el fin de la era colonial y la pérdida de las posesiones coloniales por parte de Francia, el Estado francés se encontró con el problema de la afluencia de un número infinito de inmigrantes árabes y africanos que tenían considerables características étnicas, religiosas y cultural-históricas. El problema se agravaba porque las distinciones parecían esenciales incluso cuando se las comparaba con inmigrantes de otros países, por ejemplo, Europa del Este y del Sur. Este último tenía una cultura y una mentalidad relativamente similar a la de los franceses, y lo que es más importante, una matriz de valores cristiana común. Como tales, no se convirtieron en un problema para la política gubernamental de integración en el espacio cultural del país anfitrión. Los inmigrantes europeos saborearon fácilmente los valores republicanos, las normas legales, las tradiciones y las costumbres, mientras rompían con su tradición del pasado. Sin embargo, el crecimiento de la población inmigrante perteneciente a una cultura y herencia religiosa diferente llevó a que la estrategia del Estado francés en esta dirección comenzara a ser ineficaz. Es obvio que los viejos mecanismos de adaptación, como la obtención de la ciudadanía y la educación francesas, no resuelven problemas emergentes, solo generan otros nuevos. Como resultado, se intensificó el rechazo mutuo de la población indígena y los recién llegados, lo que estimuló una acumulación de tensión en la sociedad. Como resultado, esto se convirtió gradualmente en una cuestión de preservar la identidad nacional para los primeros, mientras que en una cuestión de asegurar la supervivencia de ellos mismos y de sus hijos para los segundos