Ukraine's Confessions in Digital Dimension

1997 ◽  
pp. 64-68
Author(s):  
Anatolii M. Kolodnyi ◽  
Oleksandr N. Sagan
Keyword(s):  
Religious Communities ◽  
Religious Schools ◽  
Sunday Schools ◽  
Religious Buildings

In 1996, the number of religious communities, united in about 70 denominations and religious areas, continued to grow and at the beginning of 1997 reached 18482 (of which 869 - operate without registration of their statutes, which is not prohibited by Ukrainian law). Their property or There are 11897 religious buildings (another 2616 are leased). There are currently 172 monasteries in obedience to 3892 monks and nuns, 26 brotherhoods, 104 missions, 68 religious schools (10799 students), 5032 Sunday schools and catechesis centers, 122 spiritual p periodicals, many of which, unfortunately, for one reason or another, only come out a few numbers a year. The religious needs of believers are satisfied with 16,429 priests, of whom 507 are foreigners, and we will consider these data in a confessional way.

scholarly journals Religious map of Ukraine

1996 ◽  
pp. 55-57
Author(s):  
Editorial board Of the Journal
Keyword(s):  
Religious Communities ◽  
Religious Schools ◽  
Sunday Schools ◽  
Religious Buildings

Ukraine is a multi-confessional state, where, as of January 1, 1996, there are officially registered 17,635 religious communities of about 70 denominations, trends and opinions. In their property or use, there are more than 11 thousand religious buildings. There are 216 monasteries, 93 missions, 36 brotherhoods, 72 religious schools, 4597 Sunday schools and catechesis centers, and 85 periodicals. Religious needs of believers are met by 15,315 clergy, of which about 400 are foreigners.

Map of Religions of Ukraine

2000 ◽  
pp. 97-99
Author(s):  
Anatolii M. Kolodnyi ◽  
Oleksandr N. Sagan
Keyword(s):  
Community Organizations ◽  
Religious Community ◽  
Religious Schools ◽  
Sunday Schools ◽  
Religious Buildings

Ukraine is a multi-confessional state, where, as of January 1, 2000, 23 543 religious community organizations, monasteries, missions, fraternities, educational establishments belonging to 90 denominations, branches, churches are officially registered. (For comparison, at the beginning of 1991, the following organizations were registered in Ukraine: 9994, 1992 - 12962, 1993 - 15017, 1994 - 14962, 1995 - 16984, 1996 - 18 111, 1997 - 19110, 1998 - 20 406, 1999 - 21 843 organizations). In their property or use, there are over 16 637 religious buildings. Confessions have opened 250 convents, 184 missions, 49 brotherhoods, 121 religious schools, 7,165 Sunday schools and catechesis offices, and 194 periodicals. Religious needs of believers are satisfied by 21 281 priests, of whom 650 are foreigners.

Jewish religious communities in Kuban and Terek regions at the second half of the XIX - the beginning of the XX centuries

2020 ◽  
Vol 2020 (10) ◽  
pp. 165-178
Author(s):  
Ekaterina Norkina
Keyword(s):  
Religious Communities ◽  
Religious Institutions ◽  
Political Structure ◽  
Small Communities ◽  
Religious Buildings ◽  
History Of

The article is devoted to the history of the formation and features of the functioning of Jewish religious institutions outside the Pale of Settlement in the second half of the XIXth — early XXth centuries. The study is based on the materials of the Kuban and Terek regions, which had a somewhat different administrative and political structure from most other regions. Historically, the peculiarities of these areas influenced the policy of the authorities in towards the Jews, which influenced the activities of rabbis and synagogues. Despite the fact that the activities of rabbis and synagogues were constantly interrupted due to a number of external circumstances, members of local Jewish societies actively engaged in dialogue with the authorities and sought to revive religious buildings to life. Even small communities of Kuban and Terek tried to support their religious institutions and preserve the traditions of Judaism.

scholarly journals Cartographic depiction of religious buildings and cemeteries on cadastral maps created during the first cadastral survey of Bosnia and Herzegovina

Geoadria ◽  
2015 ◽  
Vol 20 (2) ◽  
Author(s):  
Nedim Tuno ◽  
Jusuf Topoljak ◽  
Admir Mulahusić ◽  
Mithad Kozličić
Keyword(s):  
20Th Century ◽  
Bosnia And Herzegovina ◽  
Religious Communities ◽  
Early 20Th Century ◽  
Religious Buildings ◽  
Cadastral Maps ◽  
Archival Documents ◽  
Over Time

This paper deals with cartographic depictions of religious facilities and cemeteries in Bosnia and Herzegovina on cadastral maps created during the Austro-Hungarian administration. It shows how cartographic depictions of these plans changed over time, based on collections of topographic symbols published in the late 19th and the early 20th century. Relevant cartographic sources depicting religious buildings were identified and collected through analysis of genuine archival documents, i.e. relevant cartographical sources of different scales and types. The research of the materials resulted in a scientific description of the most important aspects of religious facilities belonging to different religious communities in Bosnia and Herzegovina.

scholarly journals The Petition Campaign of the Muslims of Leningrad on the Return of the Cathedral Mosque in 1946–1955

2021 ◽  
Vol 11 (3) ◽  
pp. 755-775
Author(s):  
R. I. Bekkin ◽  
◽  
Keyword(s):  
Civil Rights ◽  
Civil Rights Movement ◽  
Historical Memory ◽  
Religious Communities ◽  
Leningrad Region ◽  
Religious Buildings ◽  
History Of ◽  
The 1950S ◽  
Post War ◽  
Council Of Ministers

The article examines the petition campaign for the return of the Cathedral Mosque, organized by the Muslims of Leningrad in the second half of the 1940s and the first half of the 1950s. The campaign represents an example of a human rights activity (albeit in a limited sphere, for securing freedom of conscience), and should be taken into account when studying the history of the human and civil rights movement in the USSR. The language and argumentation used by authors of the petitions are analyzed. The article examines the religious life of Leningrad Muslims outside of the mosque (in particular, the holding of festive services at the Tatar cemetery in the village of Volkova). The article touches upon the problem of historical memory. The memories of the struggle for permission to build a mosque in St. Petersburg in tsarist times, preserved among Leningrad Muslims, were taken into account by officials when deciding whether to return this religious building to believers in the 1950s. The problem of returning the mosque is considered in the context of changes in the confessional policy of the country’s leadership. The article demonstrates the role of such a body as the Council for Religious Affairs under the Council of Ministers of the USSR touches upon this role in resolving issues of returning religious buildings to believers in the post-war period. Particular attention is paid to the relations within the Leningrad Muslim community. On the example of the conflict between imam-khatib Abdulbari N. Isaev and Chairman of the twenty (dvadtsatka) Usman Bogdanov, the author examines the system of power relations within religious communities in the USSR in the postwar period. In particular, the article mentions the narrative that Bogdanov proposed to subordinate dvadtsatka directly to the Commissioner of the Council for Religious Affairs in the Leningrad Region.

scholarly journals Religious life of Ukraine in 1998 in figures

1999 ◽  
pp. 92-93
Author(s):  
Anatolii M. Kolodnyi
Keyword(s):  
Religious Life ◽  
Community Organizations ◽  
Religious Organizations ◽  
Religious Movements ◽  
Religious Schools ◽  
Sunday Schools ◽  
Complex Processes

In 1998, Ukraine continued to characterize complex processes in the field of religious life, interdenominational and inter-church relations. On January 1, 1999, there were 21,018 registered religious organizations, 825 communities declared their existence. Among these community organizations - 2,934, monasteries - 232 with 4609 monks, religious schools - 94 with 13078 listeners, missions - 144, fraternities - 35. Religious organizations had 19312 servicemen (of which 578 were foreigners), 6,400 Sunday schools, 173 periodicals. The official list includes 76 religious movements. If we consider the presence of four Muslim associations and three Jews, we can talk about the activities of 81 organized religious organizations.

Architects, Community, and Transcendence

2020 ◽  
pp. 77-102
Author(s):  
Robert Brenneman ◽  
Brian J. Miller
Keyword(s):  
Religious Communities ◽  
Religious Traditions ◽  
Religious Buildings ◽  
Religious Formation ◽  
Proactive Role

Architects are revered for their ability to conceptualize and design buildings while solving problems with space. This chapter examines how architects work with religious communities to realize their goals for a new or remodeled religious building. Through interviews with three architects who have worked with congregations in varied religious traditions to design religious structures, the authors argue that architects act as guides for congregations, though some play a more proactive role in making suggestions than others. Additionally, the religious formation of architects shapes how they approach their professional duties and advice. Finally, the problems that architects of religious buildings attempt to solve include designing structures that help congregations “build a ‘we’ ” and designing spaces that foster connections to transcendence.

Problems of Religious Studies in Ukraine

1996 ◽  
pp. 37-39
Author(s):  
M. Zakovych
Keyword(s):  
Religious Studies ◽  
State Ownership ◽  
Religious Organizations ◽  
Religious Communities ◽  
Educational Institutions ◽  
Ministry Of Education ◽  
Sunday Schools ◽  
Democratic Principles ◽  
High Level ◽  
Different Levels

Ukraine in our time is characterized by a high level of saturation by various educational institutions. Now there are 14 classical and 45 technical universities, 30 academies, 72 institutes and 740 other educational institutions of different levels of accreditation, which are in state ownership. At the same time, 90 higher private educational institutions were created, which were licensed by the Ministry of Education of Ukraine. Except for this, various religious churches and religious organizations reorder 50 religious educational institutions. About 5,000 future clerics and preachers learn about them. More than 4,000 Sunday Schools are organized in religious communities of different denominations, which are visited by almost 60 thousand children of the faithful. Education in Ukraine is based on democratic principles, the requirements of the Constitution and the current legislation.

In Defense of Conditional Funding of Religious Schools

2007 ◽  
Vol 1 (1) ◽  
pp. 382-428 ◽  
Author(s):  
Stephen Macedo
Keyword(s):  
Service Providers ◽  
Public Funding ◽  
Religious Communities ◽  
Religious Schools ◽  
Faith Based ◽  
Social Divisions ◽  
Redistributive Policies ◽  
The Poor ◽  
Faith Based Institutions ◽  
The Cost

The Article defends against various objections, the practice of funding religious schools and other faith-based social service providers, but only on condition that they comply with various public regulations and requirements. Critics of conditional funding—including Moshe Cohen- Eliya—argue that conditional funding is coercive and unfair to poorer religious parents, is often divisive or ineffective, and it threatens the autonomy and integrity of religious communities by putting a price on (or increasing the cost of) some of their religious practices; it would be better simply to prohibit the disfavored educational practices targeted by funding conditionalities. I argue that typical funding conditionalities are not objectionably coercive as long as they are designed to advance defensible public purposes. Unfairness to the poor should be addressed by general redistributive policies. The Article allows that funding conditionalities might undermine religious communities’ integrity, and cause social divisions, but that these concerns are speculative and not an adequate basis for disallowing in advance conditional public funding of faith-based institutions.

scholarly journals “Let’s See if we can go a Whole Day on the Road Eating Free Food”: Encountering the Divine with Claire Dwyer in the Private Spaces of Richmond’s Highway to Heaven

2021 ◽  
pp. 000842982198895
Author(s):  
Justin KH Tse
Keyword(s):  
Field Work ◽  
Free Food ◽  
Religious Studies ◽  
Religious Communities ◽  
Religious Institutions ◽  
Collaborative Project ◽  
The Road ◽  
Religious Buildings ◽  
Private Spaces ◽  
On The Road

This article recounts the development of the author’s positionality in studying religion in a Canadian suburb through a collaborative project with the late feminist geographer of religion Claire Dwyer. The field site was No. 5 Road, the “Highway to Heaven” in Richmond, British Columbia with over 20 religious institutions on a three kilometre stretch of road. Building from Dwyer’s writing on “encountering the divine” through field work from 2010 to 2012, the author offers an account of a personal shift from evangelical religious exclusivism to an understanding of the plurality of interreligious experience. Using a reflexive writing style, the article works through the discovery that each of the religious communities on the road saw themselves as private spaces into which the collaborative researchers were invited. “Encountering the divine” therefore tended to take place over meals inside the various religious buildings, leading to the personal transformation that the author describes. This article contributes to religious studies by offering an account of how the act of ethnographic field work can lead to a shift within a researcher’s own positionality, which must be brought reflexively and explicitly to the fore through the practice of research.

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