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.

scholarly journals State and Problems of Religious Life in Ukraine

2008 ◽  
pp. 5-11
Author(s):  
Anatolii M. Kolodnyi
Keyword(s):  
Religious Life ◽  
State Committee ◽  
The State ◽  
Public Authority ◽  
Religious Organizations ◽  
Religious Movements ◽  
Religious Communities ◽  
Religious Schools ◽  
Official Statistics ◽  
The Public

The only indicators of religious life that are currently fixed by state authorities are existing religious organizations. The official statistics of the religious network, submitted by the State Committee on Nationalities and Religions in early 2008, recorded the presence of 33841 religious organizations in Ukraine in more than one hundred different religious movements, churches and communities (778 more than at the beginning of 2007). This figure includes 32,493 religious communities, 421 monasteries (6,598 inhabitants), 192 religious schools with 18,375 students, 333 missions, and 74 fraternities. The confessions print 383 newspapers and magazines. Considering that the law does not define the obligation to register religious organizations and some of them use it without deliberately going for registration, and that some are officially due to some motives of non-fixed religious movements, and therefore their organizations, then official statistics of the public authority are clearly incomplete. However, even the existing evidence of a kind of religious renaissance in the country. For comparison, in the communist years in Ukraine there were officially recognized only 9 religious movements, which had about 4,5 thousand religious organizations. There were 14 monasteries, one Orthodox seminary in Odessa, and the Orthodox Herald magazine.

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.

scholarly journals Kaum Muda, Intoleransi, dan Radikalisme Agama

2018 ◽  
Vol 5 (1) ◽  
pp. 429
Author(s):  
Zuly Qodir
Keyword(s):  
Middle East ◽  
Young People ◽  
Religious Life ◽  
Religious Movements ◽  
Islamic State ◽  
Literature Reviews ◽  
Terrorist Acts

Youth, Intolerance, and Radicalism are serious problems facing Indonesia and other countries including in the Middle East. This phenomenon has sprung up over the last five years with various events that have surfaced. There are many reasons for the emergence of radicalism among young people and intolerance. However, there are several alternatives also to reduce the movement of intolerance and radicalism of youth. Religious movements that come from mass organizations such as Muhammadiyah and NU can be expected to reduce it. The most phenomenal phenomenon is the emergence of ISIS Islamic state of Iraq and Syria with various violent activities in Iraq and Syria affecting religious life in Indonesia. The movement of intolerance and radicalism arises because of the lazy tolerance. The essay below wants to reflect on the continuous occurrence of terrorist acts of terrorism radicalism in our country. The following essays are based largely on literature reviews written on the basis of reports or by others, as well as observations from the authors

scholarly journals Image of "other" and "stranger" in the media space of Ukraine (for example, in the media coverage of the Church of Jesus Christ of Latter-day Saints

2016 ◽  
Vol 1 (19) ◽  
pp. 164-167
Author(s):  
Alla Boyko
Keyword(s):  
Media Coverage ◽  
Religious Organizations ◽  
Religious Movements ◽  
Latter Day Saints ◽  
Religious Groups ◽  
Protestant Churches ◽  
Media Space ◽  
The Media ◽  
The Church ◽  
Ukrainian Society

The multifunctionality enshrined in the Constitution of Ukraine and the tolerance of various religious groups that prevail in the Ukrainian society allow each citizen to find his way to God and publicly reveal his own worldview and worldview, including in the media. Therefore, in our society there should be an interest in different denominations and religious movements that are represented in the media space of the state. Some confessions, namely, the UOC-KP, UkhC, UOC-MP, Muslims, Jews, Protestant churches, are to some extent justified. But in Ukraine there are many religious organizations, around which there is a so-called information blockade, to a certain extent artificial. That is, some religious organizations operate outside the media, or information in the media about their activities is not sufficient, which often leads to various fabrications, speculation, which become the basis for stereotyped perception of a phenomenon.

Confessionalization, Symphony, or Democratization?

2020 ◽  
Vol 8 (1) ◽  
pp. 62-92
Author(s):  
Yulianna V. Tsvietkova
Keyword(s):  
General Trend ◽  
Religious Life ◽  
Religious Organizations ◽  
The Political ◽  
Historical Evolution ◽  
Social Conflicts ◽  
Political Events ◽  
Social Domains ◽  
European Democratization

Abstract This article analyzes modern religious life in Ukraine, specifically the relations between religious organizations and government bodies in state and social domains. Particular attention is given to the concrete territorial and historical evolution of state Christian doctrines and church relations in Ukrainian lands. The article also examines the main problems and conflicts regarding the registration and functioning of the largest religious organizations in the country, and relations between them. Special attention is paid to the role that religious organizations play in the democratic processes, and to their effect on the relations between state and church. These relations have unfolded against the background of the political events of the last 15 years in Ukraine and the region: internal social conflicts, the general trend toward pro-European democratization, and the Russian-Ukrainian conflict.

"I Saw You Disappear with My Own Eyes": Hidden Transcripts of New York Black Israelite Bricolage

2007 ◽  
Vol 11 (1) ◽  
pp. 61-83 ◽  
Author(s):  
Jacob S. Dorman
Keyword(s):  
New York ◽  
African American ◽  
Religious Identity ◽  
Religious Movements ◽  
New Religious Movements ◽  
Black Religion ◽  
Secret Societies ◽  
The Public ◽  
Sunday Schools

To date, scholars have tended to view Black Israelites as mercenary, derivative, or imitative. However, this microhistorical reading of the public, partial, and hidden transcripts of New York Rabbi Wentworth Arthur Matthew's beliefs and ritual practices demonstrates that Black Israelites did not simply imitate Jews, but rather they were bricoleurs who constructed a polycultural religion that creatively reworked threads from religious faiths, secret societies, and magical grimoires. Black Israelite religious identity was imagined and performed in sidewalk lectures and in Marcus Garvey's Liberty Hall; it was embodied through Caribbean pageants, and acted out in parades. Black Israelism was lived through secret Spiritualist and Kabbalistic rituals, and taught openly through Sunday Schools and Masonic affiliates. Finally, it was an identity that was formed and performed in a mixture of Sanctified and Judaic rites. Print culture, performance, and complex social networks were all important to the imagination and realization of this new Israelite religious identity. Recognizing the subversive quality of this bricolage and the complexity of its partial and hidden transcripts belies attempts to exclude esoteric African American new religious movements from the categories of protest religion and black religion. When one combines the study of Black Israelism with similar studies of African American NRM's of the 1920s, it is possible to appreciate a remarkable wave of overlapping esoteric religious creativity that accompanied the much more famous artistic creativity of the Harlem Renaissance.

Reclaiming the Wilderness

2020 ◽  
Author(s):  
Sébastien Billioud
Keyword(s):  
Hong Kong ◽  
Mainland China ◽  
Psychology Of Religion ◽  
Specific Role ◽  
Religious Organizations ◽  
Religious Movements ◽  
Republican China ◽  
Taiwan Issue ◽  
Chinese Studies

The Yiguandao (Way of Pervading Unity) was one of the major redemptive societies of Republican China. It is nowadays one of the largest and most influential religious movements of the Chinese world and at the same time one of the least known and understood. From its powerful base in Taiwan, it develops worldwide, including in Mainland China, where it nevertheless remains officially forbidden. Based on extensive ethnographic work carried out over nearly a decade, Reclaiming the Wilderness explores the expansionary dynamics of this group and its regional circulations such as they can be primarily observed from a Hong Kong perspective. It analyzes the proselytizing impetus of the adepts, the transmission of charisma and forms of leadership, the specific role of Confucianism that makes it possible for the group to defuse tension with Chinese authorities and, even sometimes, to cooperate with them. It also delves into Yiguandao’s well-structured expansionary strategies and in its quasi-diplomatic efforts to navigate the troubled waters of cross-strait politics. To readers primarily interested in Chinese studies, this work offers new perspectives on state–religion relationships in China, the Taiwan issue seen through the lenses of religion, or one of the modern and contemporary fates of Confucianism—that is, its appropriation by redemptive societies and religious organizations. But it also addresses theoretical questions that are relevant to completely different contexts and thus contributes to the fields of sociology, anthropology, and psychology of religion.

Introduction: The Study of Religion and Emotion

2009 ◽  
Author(s):  
John Corrigan
Keyword(s):  
Material Culture ◽  
Religious Life ◽  
Religious Movements ◽  
New Religious Movements ◽  
Emotional Life ◽  
Religious Traditions ◽  
Emotional Component

This book is about religion and emotion. It explores the emotional component in religion within the framework of a certain tradition, focusing on emotion in new religious movements. There are essays on Judaism, Christianity, Hinduism, Japanese religions, Buddhism, and Islam. The book remarks on ways that emotion has been overlooked in the study of religious traditions, and how a focus on the emotional can lead to fresh understandings about how persons create, through religion, relationships with nature, deities, and each other. It also includes essays that address the emotion component in various areas of religious life, including ritual, gender, sexuality, music, and material culture. The book shows that emotional life is profoundly shaped by religion, and that religion, in turn, directs and reinforces the construction of emotional ideologies having to do with a wide array of behaviors. In addition, it addresses specific emotions such as ecstasy, love, terror, hate, melancholy, and hope.

scholarly journals New religious movements and their perception as conflict religious groups: the case of the Czech Republic

2006 ◽  
Vol 19 ◽  
pp. 393-403
Author(s):  
David Václavíc
Keyword(s):  
Czech Republic ◽  
Religious Life ◽  
Religious Faith ◽  
Religious Group ◽  
Religious Movements ◽  
New Religious Movements ◽  
Religious Groups ◽  
The Czech Republic ◽  
Czech Population ◽  
Czech Society

At first sight, both the role and the position of religion in the Czech Republic may appear to confirm the secularization thesis. The results of sociological surveys and census statistics show a clear decline in religious faith and practice. According to last national census of 2001 more than 59 per cent of Czech people declared themselves to be ‘non-believers’, while only 32 per cent of Czechs declared themselves to be ‘believers’. And if we look at the statistics that concern the intensity of religious life, we can see a more ‘secularized picture’ of Czech society. For example, only 5 per cent of the Czech population attends religious services regularly, and only 20 per cent of population is willing to contribute 1,50 euro a month to a religious group or church. But do these data present a true picture of secularization in Czech society? What exactly is the attitude of Czech society towards religion? These and other questions are examined in this article.

scholarly journals THE NEW RESPONDS TOWARD THE CHALLENGE: ISLAMIC DA'WAH AND CATHOLIC MISSION IN SEMARANG, 1890s-1940s

2016 ◽  
Vol 25 (2) ◽  
pp. 143
Author(s):  
Mukhamad Shokheh
Keyword(s):  
Social Life ◽  
Growth And Development ◽  
Religious Life ◽  
Religious Movements ◽  
Religious Communities ◽  
Religious Organization ◽  
Historical Method ◽  
The People ◽  
The Social ◽  
Catholic Mission

<p>This study discusses the growth and development of religious movements and their effects on social life of religious communities during the period 1890s-1940s Semarang. The main problems of this study are the growth and development of Islamic da’wah and Catholic mission and its influence on socio-religious life to the people in Semarang. This study used the historical method in order to answer the problem. The development of Islamic da'wah and Catholic missions in Semarang in the period 1890s-1940s could be seen into two mainstream, namely the renewal of da’wah and indigenization of mission. Islamic da'wah and Catholic mission have brought progress to the social religious life of societies. Poeple in Semarang recognized the religious organization and new forms of leadership which more rational and democratic, and the growth of new awareness of identity from  people to the identity as citizens.</p><p> </p><p>Penelitian ini mendiskusikan muncul dan berkembangnya gerakan keagamaan dan dampaknya pada kehidupan sosial pada komunitas agama periode 1890-an sampai 1940-an di Kota Semarang. Permasalahan utama dalam penelitian ini adalah pertumbuhan dan perkembangan dakwah Islam dan misi Katolik, serta pengaruhnya terhadap kehidupan sosial keagamaan di Semarang. Penelitian ini menggunakan metode sejarah untuk menjawab permasalahan. Perkembangan dakwah Islam dan misi Katolik pada periode 1890-an sampai 1940-an dapat dilihat dari dua mainstream, yakni pembaharuan dakwah dan indigenisasi (pelokalan) dari misi. Dakwah Islam dan misi Katolik memberikan progress terhadap kehidupan sosial keagamaan di Semarang. Masyarakat di Semarang mengenal organisasi keagamaan dan bentuk baru dari kepemimpinan yang lebih rasional dan demokratis, dan tumbuhnya kesadaran atas identitas personal menjadi identitas sebagai warga masyarakat.</p><p> </p>

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