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В статье дается обзор памятников церковного самиздата 1920–1950-х гг., сохранившихся в архиве тайных монашеских общин московского Высоко-Петровского монастыря. Хронологические рамки работы выбраны неслучайно. Именно в этот период высоко-петровские общины сохраняли единое руководство, а тексты, имевшие в них хождение, характеризуют круг чтения не отдельных верующих, а всех общин. Автор показывает, что тематически самиздатская составляющая высоко-петровского архива делится на две неравные части: 1) копии литургических, богослужебных текстов и последований; 2) копии произведений аскетической направленности. В архиве тайных общин Высоко-Петровского монастыря представлены шесть памятников литургического самиздата. Произведения аскетической направленности в петровском архиве также можно разделить на два блока: 1) тексты, скопированные с печатных изданий или иных рукописных оригиналов, происхождение которых не связано с высоко-петровскими общинами; 2) тексты, которые появились внутри самих этих общин. Причем вторая группа как по числу наименований, так и по количеству сохранившихся копий самая многочисленная. Внутриобщинный самиздат рождался в контексте аскетических монашеских практик, повышенного внимания к слову духовных наставников, выработанного навыком «откровения помыслов». Эти произведения отражают саморефлексию зосимовско-петровской традиции, выражавшуюся в осмыслении опыта ее основателей и носителей. При этом в сохранившейся части высоко-петровского архива отсутствуют памятники церковной полемики 1920–1930-х гг., что, скорее всего, указывает на элитарный характер этой полемики. В заключение автор размышляет о феномене церковного самиздата. Он предлагает расширить хронологические рамки понятия «самиздат» на весь советский период и обращает внимание на то, что, видимо, именно церковный самиздат является самым ранним примером самиздата советской эпохи. The article gives an overview of the monuments of church samizdat of the 1920–1950s, preserved in the archive of secret monastic communities of the Moscow Vysoko-Petrovsky Monastery. The chronological framework of the work was not chosen by chance. It was during this period that the Vysoko-Petrovsky communities retained a unified leadership, and the texts circulating in them characterise the reading circle not of individual believers, but of all communities. The author shows that thematically the samizdat component of the Vysoko-Petrovsky archive is divided into two unequal parts: 1) copies of liturgical, prayer texts and services; 2) copies of ascetic works. The archive of the secret communities of the Vysoko-Petrovsky Monastery contains six monuments of liturgical samizdat. The works of ascetic orientation in the Petrovsky archive can also be divided into two blocks: 1) texts copied from printed editions or other manuscript originals, the origin of which is not connected with the Vysoko-Petrovsky communities; 2) texts that appeared within these communities themselves. The second group is the most numerous in terms of both the number of titles and the number of preserved copies. Intra-community samizdat was born in the context of ascetic monastic practices, increased attention to the word of spiritual leaders, and the skill of “revelation of thoughts”. These works show the self-reflection of the Zosimov-Petrovsky tradition, expressed in the comprehension of the experience of its founders and bearers. At the same time, there are no monuments of church polemics of the 1920s–1930s in the preserved part of the Vysoko-Petrovsky archive, which most likely indicates the elitist nature of this polemic. In conclusion, the author reflects on the phenomenon of church samizdat. He suggests extending the chronological framework of the concept of samizdat to the entire Soviet period and draws attention to the fact that, apparently, church samizdat is the earliest example of samizdat of the Soviet era.

Convegno internazionale organizzato dalla Società Dalmata di Storia Patria in collaborazione con Società Nazionale Dante Alighieri e Società di Studi Fiumani. Roma, palazzo Firenze, piazza di Firenze 27, 13-14 ottobre 2023.

In Ottoman Children and Youth during World War I, Nazan Maksudyan studies the experiences of children to offer a pioneering investigation into how the militarization of society in World War I affected everyday life in the heart of the Ottoman Empire. Resisting historiographical tendencies to treat children as ignorant victims, Maksudyan studies children and youth as historical subjects with agency, and credits her approach to feminist historical scholarship that spearheaded efforts to introduce previously overlooked actors (especially women) into historical narratives.