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Religion in Communist Lands最新文献

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God's whispers in a “godless” literature 上帝在“无神”文学中的低语
Pub Date : 1986-12-01 DOI: 10.1080/09637498608431269
Algirdas Landsbergis
This is an unusual admission in a land where atheistic journalism of the tabloid variety flourishes throughout the media and where almost 50,000 members of the Zinija association a branch of the Russian Znaniye ("knowledge") Society and countless freelancers eagerly seeking financial and professional advancement are engaged in propagating militant atheism. A more optimistic, but not very convincing, assessment was made in a book published in 1984, which set out to prove that "free-thinking and atheism are an inseparable element of our culture". 2 In a series of articles, Lithuanian folklore and literature were ransacked for examples of antireligious materials, including what could be called the "fakelore" of the Stalin area, which are then proudly presented as evidence of an "antireligious culture". The infinitely richer religious folklore and literature ate simply disregarded. But even in this book there are admissions that Lithuanian writers are reluctant to join the anti-religious crusade:
这是一个不寻常的承认,在一个无神论新闻在各种小报上蓬勃发展的国家,在俄罗斯Znaniye(“知识”)社会的分支Zinija协会的近5万名成员,以及无数渴望经济和职业发展的自由职业者,都在宣传激进的无神论。1984年出版的一本书给出了一个更为乐观但不太令人信服的评价,该书旨在证明“自由思想和无神论是我们文化中不可分割的元素”。在一系列的文章中,立陶宛的民间传说和文学被搜罗来寻找反宗教材料的例子,包括斯大林地区的所谓“假传说”,然后自豪地将其作为“反宗教文化”的证据。更丰富的宗教民间传说和文学被完全忽视了。但即使在这本书中,也有人承认立陶宛作家不愿意加入反宗教运动:
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引用次数: 0
Albania after Hoxha's death
Pub Date : 1986-12-01 DOI: 10.1080/09637498608431270
P. Hodges
During 1983 and 1984 it was clear from the pages of the main Albanian daily paper, Zerii Popullit (Voice of the People), that Enver Hpxha's . public appearances were becoming increasingly rare. Photographs of him still appeared frequently in the paper, but they were usually old pictures Hoxha in his youth and prime. The occasional contemporary photograph showed a haggard old man who had obviously become very frail. He was represented by Ramiz Alia on visits to different parts of the country, where he brought Hoxha's greetings and was enthusiastically welcomed. He was obviously being groomed totake over as leader, although one wondered if he would disappear in a power struggle after Hoxha's death. In April 1985 the inevitable neyvs at last came the heart of Albania's beloved Uncle Enver had stopped beating. The man the people had looked on as their saviour, even· as their god, had died. But he remained very much alive in the media .. . . Enver Hoxha died. He was ... No, He is!
在1983年和1984年期间,阿尔巴尼亚主要日报《人民之声》(Zerii Popullit)的页面清楚地表明,恩维尔。公开露面越来越少了。他的照片仍然经常出现在报纸上,但通常是霍查年轻和壮年时的老照片。偶尔出现的当代照片显示了一位憔悴的老人,他显然已经变得非常虚弱。拉米兹·阿利亚代表他访问了全国各地,带去了霍查的问候,受到了热烈欢迎。显然,他正在被培养成为领导人,尽管有人怀疑他是否会在霍查死后的权力斗争中消失。1985年4月,不可避免的灾难终于来临,阿尔巴尼亚敬爱的恩维尔叔叔的心脏停止了跳动。这个被人们视为救星,甚至是神的人死了。但他在媒体上仍然非常活跃.. ..恩维尔·霍查死了。他……不,他是!
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引用次数: 0
Ukrainian catholics and orthodox in Poland since 1945 乌克兰天主教徒和波兰东正教自1945年以来
Pub Date : 1986-12-01 DOI: 10.1080/09637498608431268
Andrew Sorokowski
In addition t~ the usual probl~ms associated with the study of East European post-war history unavailability of important archival material, ideological factors, highly biased sources, and the lack of the perspec'tive of time the study of Ukrainian Catholics and Orthodox in Poland and Czechoslovakia since 1945 confronts the researcher with considerable imbalance among available sources. Whereas there is a large body of literature on Ukrainian Catholics in Poland, there is little material available on Ukrainian Orthodox in Czechoslovakia. The amount of information obtainable in the West on Ukrainian Orthodox in Poland and Ukrainian Catholics in Czechoslovakia seems to' fall somewhere in between. There is, furthermore, considerable diffic~lty in identifying and isolating the objects of study. Ethnic assimilation of Ukrainians in both Czechoslovakia and) Poland, as well as controversy about whether such groups as Lemkos and Rusyns are Ukrainian, make it difficult to ascertain who the Ukrainians of these countries are. The absence of separate Ukrainian Catholic or Orthodox Churches in <;;zechoslovakia and Poland compounds. the problem, and it is even reported that until recently, the censors forbade mention of the existence of Greek-Catholics iI) Poland, J although the Greek-Catholic Church does have semi-official status in that country. The fact that virtually all Greek-Catholics in Poland are Ukrainian makes this group relatively conspiCuous, and ,identification of Ukrainians in Poland is somewhat easier than in Czechoslovakia although the official tendency to regard the' Lemko ethnic group as something other than Ukrainian does obscure matters to some extent. Since there are no official breakdowns by nationality of either the Polish government census or of church statistics, one must rely on estimates to ascertain the number of Ukrainian Catholics and Orthodox as well as the overall number of Ukrainians in the country.
除了与东欧战后历史研究相关的常见问题——重要档案材料的缺乏、意识形态因素、高度偏见的来源以及缺乏时间视角之外,对1945年以来波兰和捷克斯洛伐克的乌克兰天主教徒和东正教的研究使研究人员面临着可用资源之间相当大的不平衡。在波兰有大量关于乌克兰天主教徒的文献,而在捷克斯洛伐克却很少有关于乌克兰东正教的资料。西方可获得的关于波兰乌克兰东正教和捷克斯洛伐克乌克兰天主教徒的信息量似乎介于两者之间。此外,在识别和分离研究对象方面存在相当大的困难。乌克兰人在捷克斯洛伐克和波兰的种族同化,以及关于莱姆科斯和俄罗斯人是否属于乌克兰人的争议,使得很难确定这些国家的乌克兰人是谁。在捷克斯洛伐克和波兰没有独立的乌克兰天主教或东正教教堂。甚至有报道说,直到最近,审查官还禁止提及希腊天主教徒在波兰的存在,尽管希腊天主教徒在波兰确实有半官方地位。事实上,波兰几乎所有的希腊天主教徒都是乌克兰人,这使得这个群体相对明显,而且,在波兰识别乌克兰人比在捷克斯洛伐克更容易,尽管官方倾向于将“Lemko”种族群体视为乌克兰人以外的东西,在某种程度上模糊了问题。由于波兰政府的人口普查或教会统计都没有官方的国籍分类,人们必须依靠估计来确定乌克兰天主教徒和东正教的人数,以及乌克兰人在该国的总人数。
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引用次数: 1
Pressure for reform in the Hungarian Lutheran Church 匈牙利路德教会改革的压力
Pub Date : 1986-12-01 DOI: 10.1080/09637498608431281
J. Eibner
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引用次数: 0
Speculation on changes in soviet legislation on religion 对苏联宗教立法变化的猜测
Pub Date : 1986-12-01 DOI: 10.1080/09637498608431275
M. Rowe
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引用次数: 1
The Hare Krishna movement in the USSR 苏联的克里希纳运动
Pub Date : 1986-12-01 DOI: 10.1080/09637498608431277
John Anderson
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引用次数: 2
“Freedom and peace” conscientious objectors in Poland "自由与和平"波兰的良心反对者
Pub Date : 1986-12-01 DOI: 10.1080/09637498608431280
Irena Korba
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引用次数: 0
The British council of Churches delegation to the Churches of the USSR, 17–28 May 1986 英国教会理事会访问苏联教会代表团,1986年5月17日至28日
Pub Date : 1986-06-01 DOI: 10.1080/09637498608431261
S. Hackel
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引用次数: 0
The return of the Danilov monastery to the Russian Orthodox Church 达尼洛夫修道院回归俄罗斯东正教教堂
Pub Date : 1986-06-01 DOI: 10.1080/09637498608431260
J. Ellis
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引用次数: 0
Christians in Marxist Ethiopia 马克思主义埃塞俄比亚的基督徒
Pub Date : 1986-06-01 DOI: 10.1080/09637498608431248
Mikael Doulos
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引用次数: 3
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Religion in Communist Lands
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