By Jarrett Zigon
According to life-historical study with 5 Muscovites, this booklet offers an intimate portrait in their adventure of the post-Soviet years as a interval of severe refashioning of ethical personhood. This strategy is published as uniquely own, socially
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Extra info for Making the New Post-Soviet Person
Because of the socio-economic specificity of my five interlocutors, it is important to note that they no doubt have had experiences and, therefore, conceive of and work on their moral personhood in ways that differ significantly from others in Russia who have had different backgrounds.
In this description there is an obvious shift of emphasis from experience as located in the community to being centered in the individual. This shift, so Williams argues, is partly due to the influence of Protestantism, and particularly the more radical Protestant movements of the mid-nineteenth-century such as Methodism. This notion of subjective experience is “offered not only as truths, but as the most authentic kind of truths” (Williams 1983: 128). Thus, the new religious experience of the post-Reformation years helps shift the burden of truth from the community to the individual.
For the individual is always in the midst of intersubjective relations. Therefore, her experiences are always connected to the socio-historiccultural world in which she lives (Weiner 2001: 80–1). In other words, personal experience is always limited by a range of possibilities found within a particular socio-historic-cultural world. Therefore, when I use the concept of personal experience I do not intend this as simply a subjective process. Rather, and similar to the social memory about which Paxson writes, experience is “filled with various logics, rhymes, and reasons,” and can only be understood as meaningful in the context of the particular socio-historic-cultural world in which it is lived-out (Paxson 2005: 29).
Making the New Post-Soviet Person by Jarrett Zigon