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The purpose of this article is to publish the results of the qualitative sociologicalresearch carried out among the residents of St. Petersburg and the LeningradRegion on the possibility of using the marker monuments of their “small homeland”sacred landscape in the creation of Russia’s state cultural policy. The research wasdone by the method of narrative interview. Based on the typological content analysisof the 179 interview transcripts, i.e. the respondents’ competence level in the volumeand depth of historical memory, all survey respondents were classified into three majorgroups: 1) experts (knowledgeable about the subject of our study), 2) improvisers(respondents who showed interest in the subject of our study but were scarcelycompetent in historical materials) and 3) ignoramuses (respondents who showednegative or indifferent attitudes to the research of the sacred landscape monuments).As a result, the authors have reached the following conclusions: 1) according to ourrespondents, the sacred landscape of St. Petersburg and the Leningrad Region has ahigh potential for Russia’s cultural policy; 2) as our respondents’ most symbolicallyand emotionally loaded part of their “small homeland” landscape, the socio-culturalphenomenon of the sacred landscape requires the State’s delicate and careful attention;3) in our respondents’ opinion, despite its declarations and documents, theState’s cultural policy is, in reality, still mainly focused on the public opinion managementfrom the Soviet era; 4) such ideological orientation excludes the sacred landscapeof our respondents’ “small homeland” from the State’s modern cultural policy.Svrha je ovog članka objavljivanje rezultata kvalitativnih socioloških istraživanja provedenihmeđu stanovnicima Sankt Peterburga i Lenjingradske oblasti o mogućnosti korištenjamarkantnih spomenika zavičajnoga sakralnog krajolika u kreiranju državne kulturne politike.Istraživanje je provedeno metodom pripovjednog intervjua. Na temelju tipološke analizesadržaja 179 transkripata intervjua, tj. razine kompetencije ispitanika u vezi s opsegom idubinom njihove povijesne memorije, svi ispitanici razvrstani su u tri glavne skupine: 1)eksperti (dobri poznavatelji predmeta istraživanja), 2) improvizatori (ispitanici koji supokazali zanimanje za predmet studije, ali im je kompetencija nedostatna kada su u pitanjupovijesni materijali) i 3) ignoranti (ispitanici koji su pokazali negativne ili indiferentne stavoveu vezi istraživanja spomenika sakralnog krajolika). Autori istraživanja došli su do sljedećihzaključaka: 1) prema mišljenju ispitanika, sakralni krajolik Sankt Peterburga i Lenjingradskeoblasti ima veliki potencijal za državnu kulturnu politiku; 2) zbog snažnog simboličkog iemotivnog naboja što ga u ispitanicima stvara, sociokulturni fenomen sakralnog krajolikazahtijeva delikatan i pažljiv pristup države; 3) prema ispitanicima, unatoč deklarativnoj podršcii dokumentima, kulturna se politika države zapravo još uvijek oslanja na model upravljanjajavnim mnijenjem iz vremena Sovjetskog Saveza; 4) takva ideološka orijentacija isključujesakralni zavičajni krajolik ispitanika iz instrumenata moderne državne kulturne politike

Sacred Landscape in Modern Russia’s Cultural and Historical Policy Through the Eyes of St. Petersburg and the Leningrad Region Residents