environmental laws, few of them were enforced. Activists were further hampered by official secrecy about the extent of environmental problems. In 1978 a manuscript entitled “The Destruction of Nature in the Soviet Union” by Boris Komarov (pseudonym of Ze’ev Wolfson, a specialist in environmental policy ) was smuggled out and published abroad.
Environmentalism left the margins of soviet society and took center stage in the period of glas-nost. After the Chernobyl disaster in 1986, everyone became aware of the threat soviet industry posed for the environment and public health, and also of the need for full disclosure of relevant information. Environmental issues galvanized local movements against the central government, and nationalist overtones in the environmental rhetoric fanned the flames. In Estonia, protests in 1987 against a phosphorite mine grew into a full-blown independence movement. Environmental issues also helped initiate general political opposition in Latvia, Lithuania, Kazakhstan, and elsewhere. Environmentalists began to win real victories, closing or halting production on some fifty nuclear plants and many large construction projects. There were thousands of grassroots environmental groups in the country by 1991, and the Greens were second only to religious groups in the degree of public trust they enjoyed.
POST-SOVIET ACTIVISM
After 1991 the influence of Russian environmental organizations declined. As the central government consolidated its power, public attention turned to pressing economic matters, and pollution problems decreased as a result of the closing of many factories in the post-Soviet depression. Later in the decade the government became openly hostile to environmental activism. It arrested two whistle-blowers, Alexander Nikitin and Grigory Pasko, who revealed information about radioactive pollution from nuclear submarines. President Vladimir Putin dissolved the State Committee on the Environment in 2000 and gave its portfolio to the Natural Resources Ministry.
Environmental organizations survived by becoming professionalized nongovernmental organizations (NGOs) on the Western model, seeking
funding from foreign foundations and appealing to world opinion rather than cultivating local memberships. Among the most influential of these are the Center for Russian Environmental Policy under the direction of Alexei Yablokov (former environmental adviser to Boris Yeltsin), the St. Petersburg Clean Baltic Coalition, the Baikal Environmental Wave, the Russian branch of the Worldwide Fund for Wildlife (WWF), and Green Cross International, of which Mikhail Gorbachev became president in 1993. A few radical environmental groups emerged during the early 1990s, notably the Rainbow Keepers and Eco-Defense, which promote more fundamental societal change. Beginning during the late 1990s, there was a revival of grassroots activism on local issues of air and water quality, animal welfare, nature education, and protection of sacred lands. Such efforts rely on local members and on the resources of preexisting (i.e., Soviet-era) institutions and networks, and they tend to cultivate local bureaucrats and political leaders. See also: CHERNOBYL; RUSSIAN GEOGRAPHICAL SOCIETY; THICK JOURNALS
BIBLIOGRAPHY
Goldman, Marshall I. (1972). Environmental Pollution in the Soviet Union: The Spoils of Progress. Cambridge, MA: MIT Press. Henry, Laura. (2002). “Two Paths to a Greener Future: Environmentalism and Civil Society Development in Russia.” Demokratizatsiya 10(2):184-206. Komarov, Boris (Ze’ev Wolfson). (1978). The Destruction of Nature in the Soviet Union. London: Pluto Press. Pryde, Philip R. (1991). Environmental Management in the Soviet Union. Cambridge UK: Cambridge University Press. Stewart, John Massey, ed. (1992). The Soviet Environment: Problems, Policies and Politics. Cambridge, UK: Cambridge University Press. Weiner, Douglas R. (1988). Models of Nature: Ecology, Conservation, and Cultural Revolution in Soviet Russia. Bloomington: Indiana University Press. Weiner, Douglas R. (1999). A Little Corner of Freedom: Russian Nature Protection from Stalin to Gorbachev. Berkeley: University of California Press. Yanitsky, Oleg. (1999). “The Environmental Movement in a Hostile Context: The Case of Russia.” International Sociology 14(2):157-172. Ziegler, Charles E. (1987). Environmental Policy in the USSR. Amherst: University of Massachusetts Press.
RACHEL MAY
EPARKHYA See DIOCESE.
The episcopate of the Russian Orthodox Church (Moscow Patriarchate) encompasses the whole body of bishops who govern dioceses and supervise clergy, as well as perform and administer church sacraments. The episcopate is drawn exclusively from the ranks of the celibate “black” clergy, although widowers who take monastic vows may also be recruited. The patriarch of Moscow and All Russia and the ecclesiastical ranks below him-met- ropolitans, archbishops, bishops, and hegumens- comprise the leadership of the church. The patriarch and metropolitans hold power over the church hierarchy and carry on the debates that produce (or resist) change within the church.
Eastern Orthodoxy is widely believed to have been introduced in Kievan Rus in 988 C.E. At first the Russian church was governed by metropolitans appointed by the patriarchate of Constantinople from the Greek clergy active in the Rus lands. When the Russian church gained its independence from Constantinople in 1448, Metropolitan Jonas, resident in the outpost of Moscow, was given the title of metropolitan of Moscow and All Russia. Metropolitan Job of Moscow became the first Russian patriarch in 1589, thereby establishing the Russian church’s independence from Greek Orthodoxy.
The close link between ecclesiastical and temporal authorities in Russia reflected Byzantine cultural influence. The alliance between church and state ended with the reign of Peter the Great (1682-1725). Seeing the Russian Orthodox Church as a conservative body frustrating his attempts to modernize the empire, he did not appoint a successor when Patriarch Adrian died in 1700 and in his place appointed a bishop more open to Westernization. In 1721 Peter abolished the patriarchate and appointed a collegial board of bishops, the Holy Synod, to replace it. This body was subject to civil authority and similar in both structure and status to other departments of the state.
The reigns of Peter III (1762-1763) and Catherine II (1762-1796) brought Peter the Great’s reforms to their logical conclusion, confiscating the church’s properties and subjecting it administratively to the state. A (lay) over- procurator was
ESTATE
empowered to supervise the church, appointing important officials and directing the activities of the Holy Synod. The full extent of the over-procurator’s control was realized under the conservative Kon-stantin Pobedonostsev (1880-1905), who kept the episcopate in submission.
The calls for reform during Tsar Nicholas II’s reign (1894-1917) included demands for an end to state control of the church. By and large the bishops were dissatisfied with the Holy Synod and the role played by the over- procurator. Nicholas II responded by granting the church greater independence in 1905 and agreeing to allow a council that church officials anticipated would result in the liberalization of the church. In 1917, when the council was finally convened, it called for the restoration of the patriarchate and church sovereignty, and decentralization of church administration.
The October Revolution brought a radical change in the status of the episcopate. The Bolsheviks implemented a policy of unequivocal hostility toward Orthodoxy, fueled by the atheism of Marxist- Leninist doctrine and also by the church’s legacy as defender of the imperial government. Bishops were a special target and, along with priests, monks, nuns, and laypersons, were persecuted on any pretext. Nearly the entire episcopate was executed or died in labor camps. In 1939 only four bishops remained free. Throughout the Soviet period, the number of bishops rose and fell according to the whims of the communist regime’s religious policy.
While initially the episcopate was hostile to the Bolsheviks, the sustained persecution of believers made it apparent that if the church wished to survive as an institution it would have to change its position. In 1927 Patriarch Sergei, speaking for the church, issued a “Declaration of Loyalty” to the Soviet Motherland, “whose joys and successes are our joys and successes, and whose setbacks are our setbacks” This capitulation began one of the most controversial chapters in the episcopate’s history. The Soviet authorities appointed all of the church’s important officials and unseated any who challenged their rule. The regime and the church leadership worked together to root out schismatic groups and sects. Meanwhile, prelates assured the international community that accusations of religious persecution were merely anti-Soviet propaganda.
