Churchly constructions and migration of peasants in 1907-1917 (based on the materials of history of the Orthodox parishes in taiga region near Chulim river)

Problems of adaptation of Siberian population in the period of Stoplipin's removals are studied by modern researchers in different perspectives: ethno-cultural, economical, socio-psychological and natural - geographical. At the same, time such an important aspect as the basis of the worldview of the Orthodox self-consciousness of the Siberian migrant population remains underinvestigated. In this case, the research of churchly constructions appears to be especially important for this understanding. Numerous petitions about church construction from different regions of resettlement allow to consider this construction as a means of maintaining of the Orthodox identity - an important component of the socio-cultural adaptation of the population of distant migrants. The world perception of the Orthodox peasant formed his understanding of the church as the main source of the Orthodox self-consciousness that is why its presence in the parish was believed to be the necessary condition for the happy life of the Orthodox distant migrant in the new place of residence. The construction of the church was not the only way to reveal the affiliation of distant migrants to the Church and the Orthodoxy. In the absence of ample means they had to refer to the alternative forms of the Christian liturgical culture, one of these forms were chapels, which had the intermediate position between the house and the church. Taking into the account the fact that reasons for chapels construction can be divided on «centripetal» and «centrifugal» groups, it is possible to say that in the first case chapels were «outposts of the Church» and were associated with the idea of the parish, reflecting the desire of parishioners to be the integral whole with the Christian World, and the second group evinced interests of any local group of believers, who were trying to keep chapel as the evidence of God's presence nearby their new place of residence. If we consider the construction of the chapel as one of the ways of spiritual adaptation for distant migrants, then the presence of such classification allows to follow the relations between this house of worship with the official Church or illegal communities of hermits of old-believers. In the Christian culture the notions «chapel» and «church» are closely intertwined and, at the first glance, it may seem that they are integral parts of the same event. But in the reality, one can see a sort of their ambivalence. In this sense, they are two sides of the same coin, which reflect two different approaches to the formation of the «common» -Orthodox - self-consciousness of believers. If the church was from top to bottom the powerful instrument of maintaining of the official Orthodox identity of the distant migrant peasant, then the chapel could be the way of cultivation of its alternative form. Thus, the Orthodox person, who hived off to Siberia had several ways of the Orthodox identity maintaining: one of them was the construction of the church, which meant the orientation on the official Orthodox Church; another way was the building of the chapel that may be considered as a partial, on the author's point of view, confirmation of the secret involvement into informal groups of defenders of the priories of old-believers.

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