Female image in Russian village prose (religious aspect)

Van Fan' Postgraduate student; Department of Russian and Foreign Literature; Peoples' Friendship University of Russia named after Patrice Lumumba 117198, Russia, Moscow, Miklukho-Maklaya str., 3 FanWangz_nefuer@163.com Other publications by this author

Galai Karina Nazirovna Doctor of Philology Associate Professor, People's Friendship University of Russia 117198, Russia, Moscow, Miklukho-Maklaya str. 6, 3 FanWangz_nefuer@163.com Other publications by this author

Historical and cultural context

Russian rural prose has traditionally focused on depicting rural life and its close connection with the Orthodox faith and cultural foundations. The female image in this literature acts not only as a guardian of family values, but also as a symbol of religious traditions, embodying spiritual quest and sacrifice. The role of religion in the lives of Russian village women profoundly influences their decisions, internal conflicts and destinies. The present study is aimed at uncovering religious motives in the construction of these images, analyzing their influence on the heroines and their interaction with spiritual and social expectations.

Russian Russian rural prose studies of the female image in recent years have focused on its religious aspects, which are related to the moral, spiritual, and cultural traditions of the Russian countryside.

In the article "The stereotyping of the female image in Russian literature", the authors of P. V. Ivanov consider religious symbols and motifs that form the image of a woman in the works of such classics as Vasily Shukshin and Valentin Rasputin. The work focuses on the role of internal struggle and the search for spiritual salvation, which makes it possible to interpret the female figure as the embodiment of the moral foundations of a rural community.

The study "Religious motives in the image of a Russian woman-mother" is devoted to the analysis of the works of Valentin Rasputin and Fyodor Abramov. In it, the author, E. A. Smirnova, emphasizes the importance of religious symbols and the theme of sacrifice, revealed through the figure of the mother, the guardian of family values and spiritual values.

The work "Eschatological themes in rural prose" examines religious images in the texts of Russian writers of the 1970s and their modern reinterpretation. The authors consider the religious upbringing of the heroines and their existential search through faith, which allows us to reveal the role of religious consciousness in identifying the feminine principle in the Russian countryside.

Russian village prose originated in the middle of the 20th century as a reflection of the dramatic changes in the life of the Russian countryside, which were caused by collectivization, industrialization and wars. The works of this direction embody the values of peasant culture based on a deep connection with nature, family and religious traditions. Female images in rural prose often represent the embodiment of spirituality, Orthodox sacrifice and morality. In the face of the destruction of the traditional way of life, the heroines strive to preserve their identity by following religious precepts, which becomes the basis of their inner strength and moral core.

The emergence of rural prose as a historical and literary phenomenon was not accidental, as it reflected the general mood and processes taking place in the country in the period after the Great Patriotic War, when accelerated urbanization and industrialization began to radically change the face of Russia. These changes were accompanied by a sharp decline in the rural population, the destruction of the traditional way of life and the gradual displacement of peasant culture on the periphery of public consciousness. In such circumstances, rustic prose has become not only an artistic expression of nostalgia for the morning world, but also a way of understanding these changes. Literature addressed to the village occupied a special place in Soviet culture, since it was this village, with its centuries-old history, traditions and customs, that was the bearer of those spiritual and moral values that largely ensure national identity.

The main feature of rustic prose is its deep connection with the historical and cultural manifestations of the Russian people. As a historical and literary phenomenon, it refers to the basic values and traditions that have been formed over the centuries and have become part of the national culture. Rural prose focuses on peasant life, human respect for God, nature, and moral and ethical issues, which have become particularly relevant in the context of the crisis of the traditional way of life.

The historical and cultural features of rural prose lie in its ability to reflect and comprehend the changes that took place in Russian society in the middle of the 20th century from the point of view of not only the socio-economic, but also the cultural component, as they affected the basic elements of national identity, such as religion and traditions. Literature dealing with the village became a way to express concern about the loss of these values, and at the same time, a way to preserve them and pass them on to future generations.

In a post-war society, village prose, as a cultural phenomenon, performed an important function, providing an opportunity to preserve the memory of the past and comprehend its lessons. This area was closely related to the theme of historical memory, which became particularly important in the face of rapid changes. Literature dedicated to the village has become a way of expressing folk wisdom, embodied in traditions and customs that have been passed down from generation to generation over the centuries. Rustic prose not only reflected the realities of its time, but also acted as a kind of guardian of the national spirit, which is especially important in conditions when traditional values were in danger of disappearing. This literature helped readers make sense of their past, realize their place in the world, and ask themselves important questions about what it means to be human in a rapidly changing society.

In a post-war society, rural prose acted not only as a guardian of traditions, but also reflected changes in the perception of the role of women in society. Traditional images of women in literature, as a rule, were associated with the image of the keeper of the hearth, the role of mother and wife. However, in the context of rapid changes in the social and cultural environment after the war, these stereotypes began to be reinterpreted. Rural prose has become an arena for exploring the transformation of the role of women, reflecting her new social functions, as well as internal contradictions arising at the junction of old and new values.

In post-war rural prose, a woman often appears not only as a keeper of traditions, but also as an active participant in change. In a number of works, she embodies the connection between the past and the present, while simultaneously finding herself at the center of a social and cultural crisis. Literature in this context not only described her role as a mother and wife, but also raised questions about her self-determination, the possibilities of personal freedom and choice. In this context, village prose served the function of not only preserving cultural memory, but also understanding how women in new conditions sought their identity and place in society, and how their perception and role in culture changed under the influence of time.

One of the key religious aspects is how rural prose depicts the struggle between the spiritual and the material, between faith and despair. In the post-war society, where people faced the destruction of customary foundations and moral guidelines, religious search became an important element in understanding human existence. A woman, as a connecting thread between generations, often turns out to be not only a bearer of tradition, but also a symbol of the desire for spiritual purification and the search for answers to questions about life and death, justice and sin.

The religious aspect of rural prose focuses on questions about a person's spiritual life and his place in the world. In rural prose, the image of God often appears, which is a symbol not only of traditional spirituality, but also of catharsis, a cleansing process associated with the suffering experienced. In this context, the role of women takes on a new connotation. She is often portrayed as the embodiment of a spiritual force deeply attached to religious traditions, but also capable of doubt, experiencing a crisis of faith, or seeking new forms of spirituality. In rustic prose, a woman becomes not just a symbol of family and motherhood, but also a reflection of inner searches in the field of faith, its doubts and revelations.

Religious motifs in rural prose often echo the idea of purification, repentance and forgiveness, which is also important in the context of changing the role of women. Women in post-war rural prose can be portrayed as those who find the strength in religion to overcome personal and social challenges, which makes their figures particularly significant both in the context of personal, community and cultural memory. In this light, the religious aspect becomes not only a part of preserving tradition, but also a tool for self-discovery and spiritual rebirth in the face of profound changes.

Examples of the religious aspect in female images

An example of the religious aspect in the female images of Russian rural prose can be considered the heroines in the works of Valentin Rasputin. In the story "The Last Term" (1970), Mother Anna embodies Orthodox values, patience and obedience. Her faith helps her to get through difficulties, and at the moment of death she strives to reconcile her family. In the story "Farewell to Mother" (1976), the female heroine Daria confronts the destruction of her home and nature, finding moral support in faith and traditions, reflecting the conflict between the old and the new world.

1. Valentin Rasputin. "Farewell to Mother"

One of the most striking examples of a religious female image is Daria in Valentin Rasputin's novel "Farewell to Mother" (1976). Daria, an elderly woman, sees her home as a sacred place, and nature and the earth as a divine gift that must be treated with respect and gratitude. She resists the destruction of Matera, a village submerged under water during the construction of a hydroelectric power plant. Daria remains committed to Christian ideals, perceiving her resistance as a struggle to preserve not only her native land, but also her spiritual heritage. Her image shows a combination of religious beliefs with the protection of the traditional way of life.

The first thing you should pay attention to when analyzing Daria's image is her attitude to the earth. In her perception, the earth is not just an object of physical existence, but something sacred, connected with spiritual truths. One of the key quotes revealing her attitude to what is happening is her belief that "mother earth must not be betrayed" and that the struggle to preserve it is not just a physical confrontation, but a spiritual duty. She realizes that "the land is sacred," and in her struggle for her Mother, there is a protection not only of the village, but also of the spiritual heritage.

Here, the earth represents not only the mother as the source of life, but also a sacred space that must be protected. In the Christian tradition, the earth is often associated with the image of the Mother of God, as the guardian of peace and the blessed source of life.

Matera in Rasputin's story is not only a geographical place, but also a symbol. This is the place where, in Daria's opinion, everything that makes up the spiritual and moral integrity of her world is rooted. In her eyes, Matera is not just her native village, but something sacred and inalienable, like a temple or a shrine that cannot be destroyed. When Daria says that "the earth is sacred," she refers the reader to the biblical teaching that the earth was given to man in order for him to take care of it and keep it. This view of the earth as a holy place makes Daria's struggle for its preservation part of a larger struggle for spiritual values, for the preservation of what is associated with the primordial truth and morality. In this context, Daria sees her struggle for her Mother as a spiritual service that goes beyond the usual protection of her native village or just the natural landscape. She is fighting for the preservation of the holy gift, which makes her actions not just an act of resistance, but also a spiritual act.

It is also important to note that Daria's resistance is not only physical, but also spiritual. She perceives the destruction of the Mater as an act of betrayal, not only towards the village, but also towards its entire spiritual heritage, which is connected with the history of the people and faith. In her words: "To fight for the earth is to fight for the soul," it is emphasized that her actions have not only a material, but also a spiritual meaning. These words express the idea that protecting the earth and its spiritual values is not just a struggle for survival, but a true spiritual service.

Daria opposes the forces that seek to destroy the traditional way of life. For her, Matera is not only the place where she was born and lives, but also a spiritual fortress in which traditions, moral guidelines and a connection with her ancestors are rooted. When Daria refuses to leave her village, her refusal can be interpreted as not only a commitment to her native places, but also as a struggle to preserve these spiritual values in an environment where everything is changing. In this sense, her resistance to the destruction of her Mother becomes a symbol of resistance to the spiritual decline that industrialization and the loss of moral foundations lead to. It also resembles the Christian concept of protecting shrines despite external threats.

2. Vasily Shukshin. "Kalina Krasnaya"

Vasily Shukshin in the story "Kalina Krasnaya" (1973) portrays the female heroine Lyuba as the guardian of moral and spiritual values. She shows patience and compassion for the main character, Egorushka, a former criminal who is striving to return to a righteous life. The religious aspects of her image are that she accepts Egorushka for who he is, with his vices and past. Lyuba symbolizes Christian forgiveness and mercy, helping the hero to find the way to spiritual purification and repentance.

She tells him: "Live like a man, don't run wild, and I'll be with you." This expresses her willingness to support Egor on the path to spiritual purification, giving him the opportunity to change. Luba's forgiveness and tolerance, despite his past mistakes, help Egorushka realize his guilt and begin the path to repentance.

One of Luba's features, which actively reveals the religious aspect of her image in the work, is her ability to forgive. This forgiveness is not a simple act of human kindness, it is rooted in a deep spiritual understanding. Lyuba, accepting Egorushka with his vices and criminal past, shows Christian love and tolerance. Her words: "Live like a human being, don't drive yourself crazy, and I'm with you" contain the essence of Christian forgiveness, which is based not on merit, but on an unconditional willingness to accept a person for who he is and help him start a new path. These words are reminiscent of the Biblical commandment of forgiveness.: "Forgive, and you will be forgiven" (Luke 6:37), where forgiveness is not only an act of mercy, but also an expression of a deep spiritual bond between people.

Lyuba doesn't just talk about forgiveness, she shows that this forgiveness is not limited to words, but is expressed in actions. She does not reject Egorushka, despite his criminal past, and accepts him into her heart, as if confirming that for true purification a person does not have to be perfect in the past — it is enough to realize their mistakes and the desire to change.

Lyuba does not condemn Egor for his past, but on the contrary, shows willingness to support him in his quest for spiritual rebirth. Her tolerance, even in difficult moments, when Egorushka is drawn to return to his old habits, becomes a beacon for him, which helps him not to give up and continue the path of correction. In this context, her image can be seen as the embodiment of the evangelical idea that love and mercy are above condemnation: "Judge not, that ye be not judged" (Matthew 7:1).

In addition, Lyuba often shows her faith not only through forgiveness, but also through participation in Egor's life, through help and care. There is always an element of compassion in her actions, associated with her understanding that a person, even if he has committed sins, is still a person who can be saved and restored to his human essence, which reminds of the importance of loving one's neighbor, even if he has made a mistake.: "I have not come to call the righteous, but sinners to repentance" (Mark 2:17).

Lyuba becomes a kind of spiritual mentor for Egor, guiding Egor to realize his mistakes and to the path of repentance. In this context, her image can be perceived as a figure that recalls the biblical role of a mentor who is ready to lead the lost back to God. Luba's words reflect a deep belief in the possibility of human change.: "It's not your fault that you were evil, but now you're different—I'm with you."

This belief in the possibility of spiritual rebirth also echoes the Christian concept of salvation through repentance. Lyuba has no doubt that Egor can change if he sincerely repents, and her support becomes a source of strength and support for him. In this case, Luba performs the same role as the biblical apostles or saints who guide people on the path of redemption. Lyuba becomes a person who does not judge, but helps, which is the basis of her spiritual image.

3. Fyodor Abramov. "Brothers and Sisters"

In Fyodor Abramov's novel "Brothers and Sisters" (1958), Marfa Timofeevna acts as the spiritual core of her family and community. She retains her faith even in the most difficult times — during the war and collectivization. Martha is contrasted with the new social conditions in which religious and moral values begin to recede into the background. Her inner strength and steadfastness, based on Orthodox principles, help her to withstand difficulties.

Marfa Timofeevna embodies one of the Christian ideals — the ideal of sacrifice. She is ready to give everything for the sake of her family and community, without thinking about her own well-being. In her words: "I would die for you, if only you would live honestly," sounds like a Christian motif of dedication and love for one's neighbor, in which sacrifice becomes the most important part of Christian morality. These words can be interpreted as a direct reflection of the Christian teaching about love and sacrifice, as the teaching that "there is no greater love than if a man lay down his life for his friends" (John 15:13).

Martha sees her life as serving her family, and her willingness to sacrifice herself for her loved ones carries a deep religious meaning. It also echoes the biblical image of sacrificial love and caring for one's neighbor, which is the foundation of Christian life. She does not seek personal happiness, but gives everything for her family to live honestly and with dignity, which is a vivid example of the fulfillment of the commandment of love for one's neighbor: "I would die for you if only you lived honestly."

In the image of Martha, her commitment to truth and honesty is important, which is also closely linked to Christian values. In her statement, "One must live the truth, not lie, and not pursue easy happiness," one can see an important moral instruction that corresponds to the Christian understanding of truth and justice. The Bible says a lot that truth and honesty are not just moral values, but also a path leading to salvation. In particular, Jesus says, "I am the way, the truth, and the life" (John 14:6). In the context of the novel, Marfa, as a person who lives by the truth, becomes not only a moral guide for her family, but also a symbol of truth that helps overcome difficulties.

Her commitment to truth and honesty contrasts with the conditions surrounding her, where social pressure and new ideas often lead people to depart from traditional values. Marfa becomes the moral beacon that helps her loved ones not to lose themselves in a world where lies and deception are beginning to be perceived as the norm.

Another important feature that defines the image of Martha is her steadfastness in faith. Under the conditions of collectivization, when religion is being persecuted and traditional values begin to collapse, Martha continues to preserve her faith and pass it on to her loved ones. For her, faith becomes an integral part of life, without which true life and well-being are impossible. In her statement, "I would die for you if only you would live honestly," one can see not only personal sacrifice, but also a deep belief that a person should live the truth, and only then can he find spiritual salvation.

Her faith in God and spiritual values becomes for her not only a source of strength in difficult moments, but also a way to maintain family unity. Martha's belief that her children will follow the path of truth and honesty, despite external circumstances, can be interpreted as an expression of her deep faith in the divine plan and in the possibility of spiritual rebirth, even in the most difficult historical moments.

In Abramov's novel, Marfa becomes a symbol of spiritual resistance, a defender of traditional values in the face of rapid social change. She retains faith in God and in the truth, passing on these values to her children and loved ones. This image of Martha, filled with religious motives of sacrifice, perseverance and fidelity to principles, becomes an important aspect for understanding not only the personal spiritual power of the heroine, but also for understanding how a person can resist external social and political pressures while remaining true to their moral and religious values.

The role of religion in the lives of rural prose heroines

The religious aspect in Russian village prose plays an important role in the construction of female images. Orthodoxy, with its ethical principles, as a rule, determines the worldview of the heroines and their actions. Their images often display such Christian virtues as humility, patience, sacrifice and mercy: in Valentin Rasputin's novella "The Last Term", Mother Anna shows humility and patience, waiting for her children on their deathbed, despite their distance and indifference. In "Farewell to her Mother," Daria sacrifices herself, defending her native land, showing spiritual fortitude. Lyuba in "Kalina Krasnaya" embodies mercy, forgiving Egor and helping him to find repentance.

The heroines strive for spiritual self-improvement and the search for meaning in everyday life challenges. Despite the harsh social conditions, religion helps them maintain inner peace and support their family.

In "The Last Term" by Valentin Rasputin, mother Anna says: "May the Lord judge me," showing humility and faith in the highest justice, despite the betrayal of the children.

In the story "Farewell to Mother," Daria defends the earth, relying on faith in its sanctity: "The earth is holy, do not touch it."

Lyuba from Vasily Shukshin's Kalina Krasnaya demonstrates spiritual self-improvement, despite suffering, supporting the main character: "Live honestly, Egorushka."

An important feature of the religious aspect in Russian village prose is the combination of Christian traditions with pagan ideas that also permeate village life. This interaction of the two worldviews can be observed in such works as "Farewell to Mother," where Orthodoxy is mixed with a deep sense of connection with nature and the earth. For example, Daria speaks about the sanctity of the earth, which reflects her deep connection with nature: "The earth is sacred." She sees her roots and traditions as a divine gift, which connects her with more ancient pagan beliefs about her native land. This combination demonstrates how religious and natural aspects of life intersect in the perception of the heroine and serve as the basis for her struggle to preserve her Mother.

The religious aspect of female images in Russian rural prose is an important and multi-layered theme reflecting not only the personal inner experiences of the heroines, but also the cultural and social realities of their time. Female characters such as Daria from "Farewell to Mother" and Martha from "Brothers and Sisters" often embody Christian virtues — humility, sacrifice, mercy.

However, their images are also imbued with pagan traditions, which creates a unique combination of the two worldviews. This interaction highlights women's connection to nature and the earth, which helps them find meaning and resilience in everyday difficulties. Religion, in this context, becomes not only a source of moral principles, but also a means for spiritual self-improvement.

Conclusion

The women in works such as "Farewell to Mother" and "Brothers and Sisters" are the bearers of Christian values, which together with pagan traditions form their identity and resilience. These characters show how religion helps to cope with life's difficulties and maintain spiritual balance.

Thus, the study of the religious aspect of women's images opens up new horizons for understanding Russian rural prose, revealing complex interactions between traditions, faith and personal experiences. It also highlights the importance of women's voices in literature, which not only preserve cultural heritage, but also form a new understanding of femininity in the context of spirituality and everyday life. Religious aspects serve as a link between the personal and the collective, between the historical and the modern, which makes them especially relevant for analysis in the context of Russian literature.

Conclusions

In Russian village prose, women often act not only as guardians of traditions, but also as strong personalities who find their inner spiritual strength through religious practices and moral values. These heroines overcome both internal and external limitations, embodying resilience and resilience.

Female characters often become guardians of family and cultural traditions, passing on their knowledge and moral values to new generations. They keep in touch with their ancestors and spiritual roots, which gives their images depth and significance. In addition, through religious practices such as prayer and participation in church rituals, they find inner strength that allows them to cope with life's difficulties and internal conflicts.

The pursuit of spiritual self-improvement is becoming one of the key themes. Women use their faith as a tool to find meaning in everyday trials, which contributes to their personal growth. They learn to accept their destinies, combining responsibilities to their family with their own desires and aspirations.

Despite the harsh social and religious restrictions, the heroines show the will to resist and assert themselves. Their struggle for personal rights and dignity serves as an example to others. This ability to resist circumstances and stand up for their beliefs inspires other women to take similar actions.

In addition, the interaction of pagan and Christian traditions is noticeable in female images. This synthesis of different worldviews gives their inner world complexity and multilayeredness, reflecting the richness of Russian culture. Women not only preserve their traditions, but also actively adapt them, which demonstrates their flexibility and vitality.

The emotional support that women provide to their families and communities is also an important feature. By showing mercy and caring, they strengthen social ties and create an atmosphere of unity, which is especially important in difficult times.