Doukhobors
The Doukhobors or Dukhobors are a Spiritual Christian ethnoreligious group of Russian origin. They are known for their pacifism and tradition of oral history, hymn-singing, and verse. They reject the Russian Orthodox priesthood and associated rituals, believing that personal revelation is more important than the Bible. Facing persecution by the Russian government for their nonorthodox beliefs, about one-third migrated to Canada between 1899 and 1938, where most of them reside as of 2023.
In Russia, Dukhobortsy were variously portrayed as "folk-Protestants", Spiritual Christians, sectarians, and heretics. Among their core beliefs is the rejection of materialism. They also reject the Russian Orthodox priesthood, the use of icons, and all associated church rituals. Doukhobors believe the Bible alone is not enough to reach divine revelation and that doctrinal conflicts can interfere with their faith. Biblical teachings are evident in many of the published Doukhobor psalms, hymns, and beliefs. Since arriving in Canada, parts of the Old Testament, but more profoundly the New Testament, were at the core of most Doukhobor beliefs. There continue to be spiritually progressive thinkers who, through introspection and debate, search for divine revelation to improve the faith.
The Doukhobors have a history dating back to at least 1701. Doukhobors traditionally lived in their own villages and practiced communal living. The name Doukhobors, meaning "Spirit-wrestlers", derives from a slur made by the Russian Orthodox Church that was subsequently embraced by the group.
Before 1886, the Doukhobors had a series of leaders. The origin of the Doukhobors is uncertain; they first appear in first written records from 1701.
The Doukhobors traditionally ate bread and borsch. Some of their food-related religious symbols are bread, salt, and water.
History
In the 17th-and-18th-century Russian Empire, the first recorded Doukhobors concluded clergy and formal rituals are unnecessary, believing in God's presence in every human being. They rejected the secular government, the Russian Orthodox priests, icons, all church rituals, and the belief the Bible is a supreme source of divine revelation. The Doukhobors believed in the divinity of Jesus; their practices, emphasis on individual interpretation, and opposition to the government and church provoked antagonism from the government and the established Russian Eastern Orthodox Church. In 1734, the Russian government issued an edict against ikonobortsy, condemning them as iconoclasts.The first-known Doukhobor leader was Siluan Kolesnikov, who was active from 1755 to 1775. Kolesnikov lived in the village Nikolskoye, Yekaterinoslav Governorate, in modern-day south-central Ukraine. Kolesnikov was familiar with the works of Western mystics such as Karl von Eckartshausen and Louis Claude de Saint-Martin.
The early Doukhobors called themselves "God's People" or "Christians." Their modern name, first in the form Doukhobortsy is thought to have been first used in 1785 or 1786 by Ambrosius the Archbishop of Yekaterinoslav or his predecessor Nikifor. The archbishop's intent was to mock the Doukhobors as heretics fighting against the Holy Spirit but around the beginning of the 19th century, according to SA Inikova, the dissenters adopted the name "Doukhobors" usually in a shorter form Doukhobory, implying they are fighting alongside rather than against the Holy Spirit. The first known use of the spelling Doukhobor is in a 1799 government edict exiling 90 of the group to Finland; presumably the Vyborg area, which was part of the Russian Empire at the time, for producing anti-war propaganda.
The early Doukhobors were pacifists who rejected military institutions and war and were thus oppressed in Imperial Russia. Both the tsarist state and church authorities were involved in the persecution and deprivation of the dissidents' normal freedoms.
In 1802, Tsar Alexander I encouraged the resettlement of religious minorities to the "Milky Waters" region around the Molochnaya River around Melitopol in modern-day southern Ukraine. This was motivated by the desire to quickly populate the rich steppe lands on the north shore of the Black and Azov Seas, and to prevent the "heretics" from contaminating the population of the heartland with their ideas. Many Doukhobors, as well as Mennonites from Prussia, accepted the Emperor's offer and travelled to the Molochnaya from other provinces of the Empire over the next 20 years.
Transcaucasian exile
When Nicholas I succeeded Alexander as Tsar, on February 6, 1826, he issued a decree intending to force the assimilation of the Doukhobors through military conscription, prohibiting their meetings, and encouraging conversions to the established church. On October 20, 1830, another decree followed, specifying all able-bodied members of dissenting religious groups engaged in propaganda against the established church should be conscripted and sent to the Russian army in the Caucasus while those not capable of military service, and their women and children, should be resettled in Russia's recently acquired Transcaucasian provinces. With other dissenters, around 5,000 Doukhobors were resettled in Georgia between 1841 and 1845. Akhalkalaki uyezd in the Tiflis Governorate was chosen as the main place of their settlement. Doukhobor villages with Russian names appeared there; Gorelovka, Rodionovka, Yefremovka, Orlovka, Spasskoye, Troitskoye, and Bogdanovka. Later, other groups of Doukhobors were resettled by the government or migrated to Transcaucasia of their own accord. They also settled in neighbouring areas, including the Borchaly uyezd of Tiflis Governorate and the Kedabek uyezd of Elisabethpol Governorate.In 1844, Doukhobors who were being exiled from their home near Melitopol to the village of Bogdanovka carved the Doukhobor Memorial Stone, which is held in the collection of the Melitopol Museum of Local History.
After Russia's conquest of Kars and the Treaty of San Stefano of 1878, some Doukhobors from Tiflis and Elisabethpol Governorates moved to the Zarushat and Shuragel uyezds of the newly created Kars Oblast to the north-east of Kars in the modern-day Republic of Turkey. The leader of the main group of Doukhobors, who arrived in Transcaucasia from Ukraine in 1841, was Illarion Kalmykov. He died in the same year and was succeeded as the community leader by his son Peter Kalmykov. After Peter Kalmykov's death in 1864, his widow Lukerya Vasilyevna Gubanova took his leadership position.
The Kalmykov dynasty lived in the village of Gorelovka, a Doukhobor community in Georgia. Lukerya was respected by the provincial authorities, who had to cooperate with the Doukhobors. At the time of her death in 1886, there were around 20,000 Doukhobors in Transcaucasia. By that time, the region's Doukhobors had become vegetarian and were aware of Leo Tolstoy's philosophy, which they found quite similar to their own traditional teachings.
Religious revival and crises
The death of Lukerya, who had no children, was followed by a leadership crisis that divided the Dukhobortsy in the Caucasus into two major groups, which disputed their next leader. Lukerya wanted leadership to pass to her assistant Peter Vasilevich Verigin. Although most of the community—"the Large Party" —accepted him as the leader, a minority faction known as "the Small Party" rejected Verigin, and sided with Lukerya's brother Michael Gubanov and the village elder Aleksei Zubkov.While the Large Party was a majority, the Small Party had the support of the older members of the community and the local authorities. On January 26, 1887, at a community service at which the new leader was to be acclaimed, police arrived and arrested Verigin. He, along with some of his associates, was sent into internal exile in Siberia. Large Party Doukhobors continued to consider Verigin their spiritual leader and to communicate with him, by mail and via delegates who travelled to see him in Obdorsk. An isolated population of exiled Doukhobors, a third "party", was about east in Amur Oblast.
At the same time, the Russian government applied greater pressure to enforce the Doukhobors' compliance with its laws and regulations. The Doukhobors had resisted registering marriages and births, contributing grain to state emergency funds, and swearing oaths of allegiance. In 1887, Russia extended universal military conscription, which applied to the rest of the empire, to the Transcaucasian provinces. While the Small Party cooperated with the state, the Large Party, reacting to the arrest of their leaders and inspired by their letters from exile, felt strengthened in their desire to abide by the righteousness of their faith. Under instructions from Verigin, the Large Party stopped using tobacco and alcohol, divided their property equally among the members of the community, and resolved to adhere to the practice of pacifism and non-violence. They refused to swear the oath of allegiance required in 1894 by the newly ascended Tsar Nicholas II.
Under further instructions from Verigin, about 7,000 of the most zealous Doukhobors—about one-third of all Doukhobors—of the three Governorates of Transcaucasia destroyed their weapons and refused to serve in the military. As the Doukhobors gathered to burn their guns on the night of June 28/29 1895, while singing psalms and spiritual songs, government Cossacks arrested and beat them. Shortly after, the government billeted Cossacks in many of the Large Party's villages; around 4,000 Doukhobors were forced to disperse to villages in other parts of Georgia. Many died of starvation and exposure.
Migration to Canada
First emigrants
The resistance of the Doukhobors gained international attention and the Russian Empire was criticized for its treatment of this religious minority. In 1897, the Russian government agreed to let the Doukhobors leave the country, subject to conditions:- emigrants should never return;
- emigrants must emigrate at their own expense;
- community leaders in prison or exile in Siberia must serve the balance of their sentences before they could leave Russia.
Canada offered more land, transportation, and aid to resettle in the Saskatchewan area. Around 6,000 Doukhobors emigrated there in the first half of 1899, settling on land granted to them by the government in modern-day Manitoba, Saskatchewan, and Alberta. The Cyprus colony and others joined them, and around 7,500 Russian Doukhobor emigrants—about a third of their number in Russia—arrived in Canada by the end of the year. Several smaller groups joined the main body of emigrants in later years, coming directly from Transcaucasia and other places of exile. Among these latecomers were 110 leaders of the community who had to complete their sentences before being allowed to emigrate. By 1930, about 8,780 Doukhobors had migrated from Russia to Canada.
The Quakers and Tolstoyan movement covered most of the costs of passage for the emigrants; writer Leo Tolstoy arranged for the royalties from his novel Resurrection, his story Father Sergei, and some others to go to the emigration fund. Tolstoy also raised money from wealthy friends; his efforts provided about 30,000 rubles, half of the emigration fund. The anarchist Peter Kropotkin and professor of political economy at the University of Toronto James Mavor also helped the emigrants.
The emigrants adapted to life in agricultural communes; they were mostly of peasant origin and had low regard for advanced education. Many worked as loggers, lumbermen, and carpenters. Eventually, many left the communal dormitories and became private farmers on the Canadian plains. Religious a cappella singing, pacifism, and passive resistance were markers of the sect. One subgroup occasionally demonstrated naked, typically as a protest against compulsory military service. Their policies made them controversial. The modern descendants of the first wave of Doukhobor emigrants continue to live in southeastern British Columbia communities such as Krestova, and in southern Alberta and Saskatchewan., the estimated population of Doukhobor descent in North America was 40,000 in Canada and about 5,000 in the United States.