Pub Date : 1990-12-01DOI: 10.1080/09637499008431483
J. Dunlop
In the two years that have elapsed since the celebration of the millennium in June, 1988, the Russian Orthodox Church, like most institutions in the USSR, has found itself battered by gale force winds of change. Like the Soviet Union itself, the Russian Church appears to have entered a period of fundamental crisis. The aim of this paper is to focus upon one pivotal aspect of that crisis: the relationship of the Russian Orthodox Church to the burgeoning nationalism of the Ukraine, Belorussia, Moldavia, and the Russian Republic.
{"title":"The Russian Orthodox Church and nationalism after 1988","authors":"J. Dunlop","doi":"10.1080/09637499008431483","DOIUrl":"https://doi.org/10.1080/09637499008431483","url":null,"abstract":"In the two years that have elapsed since the celebration of the millennium in June, 1988, the Russian Orthodox Church, like most institutions in the USSR, has found itself battered by gale force winds of change. Like the Soviet Union itself, the Russian Church appears to have entered a period of fundamental crisis. The aim of this paper is to focus upon one pivotal aspect of that crisis: the relationship of the Russian Orthodox Church to the burgeoning nationalism of the Ukraine, Belorussia, Moldavia, and the Russian Republic.","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131167332","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-12-01DOI: 10.1080/09637499008431485
D. Pospielovsky
{"title":"Religious themes in the Soviet press in 1989","authors":"D. Pospielovsky","doi":"10.1080/09637499008431485","DOIUrl":"https://doi.org/10.1080/09637499008431485","url":null,"abstract":"","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"379 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126725326","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-09-01DOI: 10.1080/09637499008431475
A. Lambert
Whereas Eastern Europe and the Soviet Union have enjoyed unprecedented liberalisation over the last year, China has suffered the exact opposite. Since the Beijing massacre of 3-4 June, the Chinese leadership, now firmly in the hands of the party's hardline gerontocracy and backed by the army, has chosen to reject reform on all fronts and revert to neo-Stalinist repression. The tragedy is that the party deliberately refused the path of dialogue and moderation. Certainly, the students I spoke to in Tiananmen Square last May were pressing for reform of the political and economic system, but they were very far from seeking a 'counter-revolutionary' overthrow of the party, as has since been made out by a massive propaganda and ideological blitzkrieg. The present regime has thus itself exacerbated and polarised the situation, alienating students and intellectuals and a large part of the urban population. Thousands have been arrested and an unknown number executed for leadership of, or participation in, the democracy movement.! Isolated internationally by the denunciation of the West on the one hand, and by the breathtaking events in Eastern Europe on the other which have seen its erstwhile allies in East Germany and Romania disappear from the scene, the Chinese government has intransigently maintained one-party rule and resurrected the bankrupt ideology of the Cultural Revolution to cow a sullen and despairing populace. 2 On the economic front, despite lip-service to 'reform', all the major economic reforms pioneered by the technocrats associated with disgraced Party Secretary Zhao Ziyang (the only leader of stature who was prepared to dialogue with the students) have been put into reverse. As the country continues to face inflation, unemployment·
{"title":"The church in China — Pre and post Tiananmen Square","authors":"A. Lambert","doi":"10.1080/09637499008431475","DOIUrl":"https://doi.org/10.1080/09637499008431475","url":null,"abstract":"Whereas Eastern Europe and the Soviet Union have enjoyed unprecedented liberalisation over the last year, China has suffered the exact opposite. Since the Beijing massacre of 3-4 June, the Chinese leadership, now firmly in the hands of the party's hardline gerontocracy and backed by the army, has chosen to reject reform on all fronts and revert to neo-Stalinist repression. The tragedy is that the party deliberately refused the path of dialogue and moderation. Certainly, the students I spoke to in Tiananmen Square last May were pressing for reform of the political and economic system, but they were very far from seeking a 'counter-revolutionary' overthrow of the party, as has since been made out by a massive propaganda and ideological blitzkrieg. The present regime has thus itself exacerbated and polarised the situation, alienating students and intellectuals and a large part of the urban population. Thousands have been arrested and an unknown number executed for leadership of, or participation in, the democracy movement.! Isolated internationally by the denunciation of the West on the one hand, and by the breathtaking events in Eastern Europe on the other which have seen its erstwhile allies in East Germany and Romania disappear from the scene, the Chinese government has intransigently maintained one-party rule and resurrected the bankrupt ideology of the Cultural Revolution to cow a sullen and despairing populace. 2 On the economic front, despite lip-service to 'reform', all the major economic reforms pioneered by the technocrats associated with disgraced Party Secretary Zhao Ziyang (the only leader of stature who was prepared to dialogue with the students) have been put into reverse. As the country continues to face inflation, unemployment·","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132601078","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-09-01DOI: 10.1080/09637499008431472
James Critchlow
{"title":"Islam in Soviet Central Asia: Renaissance or revolution?","authors":"James Critchlow","doi":"10.1080/09637499008431472","DOIUrl":"https://doi.org/10.1080/09637499008431472","url":null,"abstract":"","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"304 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115932904","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-09-01DOI: 10.1080/09637499008431476
Neal Pease
Scholars of Polish affairs are fond of debating the significance of that country's modern history for the wider world. Does the Polish sojourn through the 20th century illustrate general lessons applicable beyond the national frontiers, or has it been unique and atypical? Has Poland functioned as the quintessence of our time, a 'laboratory of history' 1 for the great themes of the contemporary age, or has that same intensity of its experience rendered it incomparable, even eccentric? While no group exerts a monopoly over the idea that Central Europe, and Poland in particular, has acted as a sort of testing ground of history, throughout the years commentators from the Roman Catholic world have accorded special attention to this questions, and with good reason: the Poles are a vital part of their flock, and the affairs ofthat nation often have raised issues of urgency to the entire Church. As a result, spokesmen for the Roman faith have made more than their share of observations on the Polish condition of recent years and its paradigmatic or exceptional nature. The demanding and dramatic history of Poland in the past nine de6ades needs no lengthy recounting. The country has played a role of unwanted prominence in many of the most dismal and momentous chapters of our times the world wars, totalitarian terror and genocide, the ravages of Nazism and Communism interwoven with . tenacious efforts toward national survival and emancipation, and punctuated by alternating disasters and triumphs. Of course, the Catholic Church too has passed through a century of unusual change and turmoil. In that time it has become a less European, more genuinely global institution; undergone doctrinal challenge and transformation, from the 'Modernist' dispute to the innovations and repercussions of the Second Vatican Council; absorbed the buffets of
{"title":"The Polish test: Roman Catholic views of 20th century Polish history","authors":"Neal Pease","doi":"10.1080/09637499008431476","DOIUrl":"https://doi.org/10.1080/09637499008431476","url":null,"abstract":"Scholars of Polish affairs are fond of debating the significance of that country's modern history for the wider world. Does the Polish sojourn through the 20th century illustrate general lessons applicable beyond the national frontiers, or has it been unique and atypical? Has Poland functioned as the quintessence of our time, a 'laboratory of history' 1 for the great themes of the contemporary age, or has that same intensity of its experience rendered it incomparable, even eccentric? While no group exerts a monopoly over the idea that Central Europe, and Poland in particular, has acted as a sort of testing ground of history, throughout the years commentators from the Roman Catholic world have accorded special attention to this questions, and with good reason: the Poles are a vital part of their flock, and the affairs ofthat nation often have raised issues of urgency to the entire Church. As a result, spokesmen for the Roman faith have made more than their share of observations on the Polish condition of recent years and its paradigmatic or exceptional nature. The demanding and dramatic history of Poland in the past nine de6ades needs no lengthy recounting. The country has played a role of unwanted prominence in many of the most dismal and momentous chapters of our times the world wars, totalitarian terror and genocide, the ravages of Nazism and Communism interwoven with . tenacious efforts toward national survival and emancipation, and punctuated by alternating disasters and triumphs. Of course, the Catholic Church too has passed through a century of unusual change and turmoil. In that time it has become a less European, more genuinely global institution; undergone doctrinal challenge and transformation, from the 'Modernist' dispute to the innovations and repercussions of the Second Vatican Council; absorbed the buffets of","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"20 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133845778","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-09-01DOI: 10.1080/09637499008431474
S. Ramet
{"title":"Islam in Yugoslavia today","authors":"S. Ramet","doi":"10.1080/09637499008431474","DOIUrl":"https://doi.org/10.1080/09637499008431474","url":null,"abstract":"","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121093972","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-09-01DOI: 10.1080/09637499008431473
Marie Broxup
On 4 February 1989 T ASS reported that following Friday prayers an unauthorised assembly in Tashkent by some 200 Muslim believers from Uzbekistan, Tajikistan and Kazakhstan, had demanded the resignation of the chairman of the Religious Board for Central Asia and Kazakhstan, Mufti Shamsuddin Baba Khan. Three days later T ASS confirmed the resignation of the mufti and the nomination of Muhammad Sadiq Muhammad Yusuf as acting chairman of the Board pending formal elections. l On 14 March 1989 he was formally elected mufti. Some 2,000 Islamic students crowded the streets and the roof tops of Tashkent to greet their new leader, chanting slogans and waving banners proclaiming 'Islam is the only true way'. The new mufti was acclaimed by 400 imams and mullahs from all over the Soviet Union with a cry of Allah-u Akbar (God is great). 2 The solemnity of the occasion was further marked by the return of the seventh century Quran of Caliph Osman, one of the holiest of Muslim relics, by the Uzbek government. The prompt acquiescence of Moscow to the resignation of Shamsuddin Babakhanov, brought about by popular demand, and the orderly election of the new young mufti without, it would seem, administrative edict from above, are on the face of it a credit to giasnost' and testify to a new approach to Muslim affairs in the USSR. However, these events. took place in Tashkent an important regional capital frequently visited by foreigners from the Muslim world and the West, and in full view of the foreign media, considerations which no doubt contributed to a satisfactory handling of the crisis for the believers. The case of remote Dagestan, where similar developments took place three months later, is an altogether different story.
{"title":"Islam in Dagestan under Gorbachev","authors":"Marie Broxup","doi":"10.1080/09637499008431473","DOIUrl":"https://doi.org/10.1080/09637499008431473","url":null,"abstract":"On 4 February 1989 T ASS reported that following Friday prayers an unauthorised assembly in Tashkent by some 200 Muslim believers from Uzbekistan, Tajikistan and Kazakhstan, had demanded the resignation of the chairman of the Religious Board for Central Asia and Kazakhstan, Mufti Shamsuddin Baba Khan. Three days later T ASS confirmed the resignation of the mufti and the nomination of Muhammad Sadiq Muhammad Yusuf as acting chairman of the Board pending formal elections. l On 14 March 1989 he was formally elected mufti. Some 2,000 Islamic students crowded the streets and the roof tops of Tashkent to greet their new leader, chanting slogans and waving banners proclaiming 'Islam is the only true way'. The new mufti was acclaimed by 400 imams and mullahs from all over the Soviet Union with a cry of Allah-u Akbar (God is great). 2 The solemnity of the occasion was further marked by the return of the seventh century Quran of Caliph Osman, one of the holiest of Muslim relics, by the Uzbek government. The prompt acquiescence of Moscow to the resignation of Shamsuddin Babakhanov, brought about by popular demand, and the orderly election of the new young mufti without, it would seem, administrative edict from above, are on the face of it a credit to giasnost' and testify to a new approach to Muslim affairs in the USSR. However, these events. took place in Tashkent an important regional capital frequently visited by foreigners from the Muslim world and the West, and in full view of the foreign media, considerations which no doubt contributed to a satisfactory handling of the crisis for the believers. The case of remote Dagestan, where similar developments took place three months later, is an altogether different story.","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"37 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127628441","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-06-01DOI: 10.1080/09637499008431460
K. Kosela
{"title":"The Polish Catholic Church and the elections of 1989","authors":"K. Kosela","doi":"10.1080/09637499008431460","DOIUrl":"https://doi.org/10.1080/09637499008431460","url":null,"abstract":"","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125409130","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-06-01DOI: 10.1080/09637499008431466
M. Rowe
{"title":"Soviet Baptists engage in perestroika","authors":"M. Rowe","doi":"10.1080/09637499008431466","DOIUrl":"https://doi.org/10.1080/09637499008431466","url":null,"abstract":"","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"5 25","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132579800","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-06-01DOI: 10.1080/09637499008431462
Marite Sapiets
The rapid growth of national revival movements in the Baltic republics over the last three years has not been just a political phenomenon. The assertion of their national identity and rights by the Lithuanians, Latvians and Estonians, their demands for reform and democratisation, have been accompanied by a noticeable revival of interest in religion and increased commitment to religious causes. The involvement of religious activists in national political movements and the founding of some specifically Christian parties are merely part of this change in the churches' position. As recently as July-August 1987, I Dean Modris Plate and a number of other influential clergymen in the Latvian Lutheran Church were dismissed from their positions by Archbishop Mesters because they had founded a 'Rebirth and Renewal' movement to 'defend openly the right of Latvians to lead a Christian life;' they had called for alternatives to military service, legalisation of religious instruction for children, legal status for the church and authorisation of religious activities in hospitals and old people's homes. The archbishop, yielding to pressure from the Council for Religious Affairs, had stated 'there are authorities we caInot ignore'. In November 1986, the Lithanian CRA official P. Anilionis had refused to allow the Lithuanian Catholic bishops to visit Rome for the 600th anniversary of Christianity in Lithuania, because of their support for 'extremist priests' and 'illegal literature'. He rejected their 'impossible demands' for the return of confiscated -churches such as Vilnius Cathedral and St Casimir's church (a well known museum of atheism) and told them to discipline clergymen who wrote petitions to the CRA asking for the release of imprisoned priests. The changes since then have been substantial. The CRA officials in both Latvia and Lithuania have been replaced. In 1988 Lithuanian priests imprisoned for their participation in the Catholic Committee
{"title":"The Baltic churches and the national revival","authors":"Marite Sapiets","doi":"10.1080/09637499008431462","DOIUrl":"https://doi.org/10.1080/09637499008431462","url":null,"abstract":"The rapid growth of national revival movements in the Baltic republics over the last three years has not been just a political phenomenon. The assertion of their national identity and rights by the Lithuanians, Latvians and Estonians, their demands for reform and democratisation, have been accompanied by a noticeable revival of interest in religion and increased commitment to religious causes. The involvement of religious activists in national political movements and the founding of some specifically Christian parties are merely part of this change in the churches' position. As recently as July-August 1987, I Dean Modris Plate and a number of other influential clergymen in the Latvian Lutheran Church were dismissed from their positions by Archbishop Mesters because they had founded a 'Rebirth and Renewal' movement to 'defend openly the right of Latvians to lead a Christian life;' they had called for alternatives to military service, legalisation of religious instruction for children, legal status for the church and authorisation of religious activities in hospitals and old people's homes. The archbishop, yielding to pressure from the Council for Religious Affairs, had stated 'there are authorities we caInot ignore'. In November 1986, the Lithanian CRA official P. Anilionis had refused to allow the Lithuanian Catholic bishops to visit Rome for the 600th anniversary of Christianity in Lithuania, because of their support for 'extremist priests' and 'illegal literature'. He rejected their 'impossible demands' for the return of confiscated -churches such as Vilnius Cathedral and St Casimir's church (a well known museum of atheism) and told them to discipline clergymen who wrote petitions to the CRA asking for the release of imprisoned priests. The changes since then have been substantial. The CRA officials in both Latvia and Lithuania have been replaced. In 1988 Lithuanian priests imprisoned for their participation in the Catholic Committee","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125040439","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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