danielrygovsky [ät] gmail.com
Varasem uurimistöö ja haridus
I graduated from Novosibirsk State University (Russia) with a Master’s degree in History (Ethnology) in 2015. During my studies I had a mutual position of laboratory assistant in Institute of Archaeology and Ethnography, Siberian Branch of Russian Academy of Science. I was working on different projects connected with traditions of Russian Old Believers and Russian Settlers in Siberia (especially such aspects as religious practices, sacred places and peasant wooden architecture). Moreover, I gained a Master’s degree in Philology (Folklore Studies) from Center for Typology and Semiotic Studies of Folklore (Russian State University for the Humanities, Moscow) in 2016. Taking folklore classes in Moscow, I have been performing fieldwork in Russian North, Moscow, Irkutsk region (Buryats) and Buryatiya. I also had an experience of working as a visiting scholar at the Laboratory of Theoretical Folkloristics (School for Advanced Studies in Humanities at Russian Presidential Academy of National Economy and Public Administration, Moscow) for a half of year in 2016. My dues in this organization included research into contemporary netlore, medialore and urban legends.
Within 3 years (2016-2019) I was working on my own project at the European University at Saint Petersburg. My research was focused on religious groups of Chasovennye Old Believers in Siberia. My objective here was to develop an alternative model of egalitarian religious network and society that would describe an Old Believers’ group in a more nuanced and precise way than it is represented in research literature. I have also spent 3 months at Yale University as a visiting assistance in research.
Currently, I am working on dissertation titled Women in Russian Old Belief: Religious Practices and Public Imagination. My major research question is how women participation in religious life of communities is narrativized and comprehended by Old Believers via concept of agency. In particular, I am interested in such issues as what it is to be religious for Old Believers women, how women interpret the ‘feminization’ of religious practices, how female agency is conceptualized in Old Belief and in what way various discourses derived from public images of the Old Belief could influence that theory. I am considering these issues taking into account traditions of Pomortsy Old Believers in Estonia and Chasovennye Old Believers in Siberia.