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Context 1
... Vladimir icon, mentioned in Victoria's narratives above, is the best known and most venerated "Tenderness" icon, especially in Russia. For instance, Anastasiya has Vladimir icons of the Mother of God in all three of the bedrooms in her apartment in Finland (Figure 4). She told me that this icon had been dear to her since she was fifteen years old, when she first painted a copy of the Vladimir icon in an icon workshop organized by her school in Petrozavodsk in Russian Karelia. ...
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Aims
To explore the relationship between nurse–nurse collaboration and job satisfaction among hospital nurses and to test and refine a model explaining this relationship.
Design
A secondary analysis of a cross‐sectional survey.
Methods
Registered nurses (N = 406, female 88%) in one university hospital in Finland and one in Norway completed a self...
Citations
... In Orthodoxy, the Virgin is often seen as a perfection of humankind (Schmemann, 1991). Her figure also serves as a source of identification for women: she is approached as the one who understands a mother's pain, sorrow, worries and joy, but also has invincible powers to intercede and cure (Vuola, 2010;Tiaynen-Qadir, 2016). For instance, Marja, a mother of a Finnish background, told me that once her son got seriously ill and she had to leave him in the hospital. ...
... In Eastern Christianity, Mary has long held a place of prominence (Honkasalo 2015;Keinänen 2010;Kupari 2016;Seppälä 2010;Tiaynen-Qadir 2016;Vuola 2010). Amongst Orthodox Christians, Mary is commonly referred to as Theotokos (Greek) or Bogoroditsa (Russian), often translated as Mother of God in English. ...
... How should we understand this widespread Marian devotion and the bewildering variety of Marian icons in Eastern Christianity? For some, Mary is an empowering resource in their daily lives (e.g., Keinänen 2010;Tiaynen-Qadir 2016). For others, following 14th century CE theologian Palamas Palamas (1993), Mary is a call to inward depth and a model of "hesychia" [silent prayer] for "silencing the mind . . . ...
The Virgin Mother Mary has always been venerated in Eastern Christianity far beyond her scriptural role. In this paper, we propose a symbolic framework of deep culture and apply it to understanding the prominence of Mary and the manner in which she plays a role in people's lives through a bewildering variety of Marian icons. The framework begins with a mystical/esoteric perspective to appreciate Mary as a symbol that is multivalent, irreplaceable, archetypal, interior, and manifest yet hidden. We analyze images and stories of five highly venerated icons in Greece, Russia, Finland, and amongst diasporic Orthodox Churches, as well as associated hymns. Our analysis reveals that Mary's significance for Orthodox faithful is best understood in her role as symbolic doorway to mystical religiosity. This role is highly agentic, although not in the sense in which agency is typically-exoterically-understood as analytical and external, but rather as esoterically affective and internally transformative. We show how a deep culture framework adds to our knowledge of Mary in Orthodox Christianity and how it can be used to examine similar figures in other contemporary and historical religious traditions.
... The existence of the two Valaam Monasteries, one in Russia and one in Finland, is another example of transnational Orthodox entanglements[43]. ...
This paper adapts a glocalization framework in a transnational, anthropological exploration of liturgy in the Orthodox Church of Finland (OCF). It draws on long-term ethnographic fieldwork and interviews with participants of liturgy from Finnish, Russian, and Greek cultural and linguistic backgrounds. The main argument of the paper is that generic processes of nationalization and transnationalization are not mutually exclusive in practitioners’ experiences of liturgy in OCF, but rather generate a glocal space that incorporates Finnish, Russian, Karelian, and Byzantine elements. Individuals artistically engage with glocal liturgy on sensorial, cognitive, social, and semantic levels. What is important for the participants is a therapeutic sense that comes from a feeling of ‘being at home’, metaphorically, spiritually, and literally. People’s ongoing, creative work constitutes Orthodoxy as their national and transnational home.
Understanding of space is central in migrant identity-building and integration to a host society. Identity also relates to time, which is effectuated by memory. This article shows how the interplay between religiosity and space may be central to believers’ identity narratives. Religiosity and memories of the past may affiliate migrants to a specific country. Through narrative analysis, I have shown five different ways Russian speakers from various denominations in Finland affiliate spatially—whether to the past country which does not exist anymore, country of origin, two home countries, host country or the global society. Each narrative has its own way of memorizing. The article shows multiplicity in Russian-speaking believers’ life courses and present-day identity-building in Finland. The article also demonstrates, in a migration situation, the effect on identity narratives of denominational background and recognition as sectarian or necessity of remediation.
