The bishops of the Russian Orthodox Church, like military and civil servants in late imperial Russia, underwent significant “aging,” with the median age rising substantially as a result of greater life expectancy. In contrast to existing scholarship, which advances a political explanation for staffing in the episcopate (above all, the high rate of turnover and transfers), this study seeks to show that demography and the service structure were the key factors. Rather than rely on the politicized memoir literature, this analysis is based on the diary of the presiding member of the Synod, which focuses on the rationale and problems in staffing the episcopate. Significantly, the diocesan bishops were not only overaged but overtasked, finding it ever more difficult to perform traditional, let alone, additional roles. All this provides a new perspective on the Church’s capacity to address the growing social and confessional challenges in late imperial Russia.

This contribution explores the non-aligned era labor migration of Yugoslav men to postcolonial Zambia. Based on oral history and archival research conducted in Lusaka and Belgrade, it seeks to provide a gendered account of Yugoslavs negotiating their role as white Europeans in a postcolonial milieu and the ways in which Zambian colleagues understood Yugoslavs to have positioned themselves. Drawing upon contemporary social anthropological research from post-Yugoslav space, I argue that two modes of masculinities were in simultaneous operation and can help to make sense of the tensions inherent in the role of Yugoslav male workers in Zambia. An adventuring young Yugoslav man (frajer) might have driven fast, drunk heavily, and boasted about sexual conquests, but according to the motif of the “father,” the same person would also understand himself as a provider, whose responsible, serious, and protective characteristics would be used in assisting Zambians to develop as industrial workers.