Tajikistan

2019 ◽  
pp. 65-69
Author(s):  
Barakatullo Ashurov
Keyword(s):  
Soviet Union ◽  
Catholic Church ◽  
Russian Language ◽  
Roman Catholic Church ◽  
Small Scale ◽  
State Control ◽  
Protestant Churches ◽  
The Soviet Union ◽  
Central Asian ◽  
Missionary Movement

Christianity in modern Tajikistan is closely connected to the missionary movement of the Church of the East in the Central Asian landmass. The historical patterns of the ROC aimed to cover only European and Russian nationals with Russian language only. This has led to Christianity being dubbed a ‘Russian religion’. The Roman Catholic Church was in Central Asia since the thirteenth century. The first wave of Protestants came through the Mennonites (Brethren), along with Evangelicals and Baptists (who both eventually merged in 1941 into the Evangelical Baptists), and the second wave came through various Protestant mission organizations after the collapse of the Soviet Union. Protestant churches in the country comprise both local converts from Islam and those of Russian Orthodox background. Although non-Tajik Christians are culturally acceptable, local converts are regarded as traitors. Many such restrictions apply equally to all religions. State restraint toward religious minorities are due to inherited Soviet tradition and fear of the extremist ideology that was a cause of the recent civil war. Current persecution in the country is largely a matter of social discrimination rather than state control. Nonetheless, the existing communities, particularly those with valid registrations, are thriving, albeit on a small scale.

Religion under Communism

2013 ◽  
Author(s):  
Richard Madsen
Keyword(s):  
Soviet Union ◽  
Catholic Church ◽  
Organizational Structures ◽  
Religious Practice ◽  
Roman Catholic Church ◽  
Russian Orthodox Church ◽  
The Soviet Union ◽  
Long Run ◽  
Almost All ◽  
Communist Countries

Lenin began and Stalin completed the organizational structures and the repertoire of strategies and tactics that would be used as a model by almost all subsequent communist movements for suppressing religion. This model was primarily constructed to overcome the challenges posed to the revolution by a powerful Russian Orthodox Church. As such it did not fit the religious circumstances of other communist countries. It was poorly adapted to the decentralized patterns of religious practice in Asia, and it was unable to eliminate resistance from the Roman Catholic Church in Eastern Europe, especially when that church was connected with nationalism. Even though the Stalinist model initially seemed successful in eliminating political opposition from religion in the Soviet Union, it was in the long run a failure on its own terms.

scholarly journals Russification of Muslim Central Asia: An Overview of Language, Culture and Society

2017 ◽  
Vol II (I) ◽  
pp. 70-85
Author(s):  
Ayaz Ahmad ◽  
Sana Hussan ◽  
Syed Ali Shah
Keyword(s):  
Soviet Union ◽  
Central Asia ◽  
Local Population ◽  
Russian Language ◽  
Language And Culture ◽  
European Languages ◽  
The Soviet Union ◽  
Central Asian ◽  
Asian Society

Russian influence in Muslim Muslim Central Asia was far reaching. The transformational force of Russian presence first emerged in the administrative setup and governance, soon it spread to the domain of education and sociocultural symbols. The Muslim Central Asian society lost its connection with Muslim world in neighborhood as Russian alphabets, lexemes and structures. The Tsarist era initiated these changes but its scope remained limited. In quest for making the Muslim Central Asians emulate the role of “new Russian man” the Soviet era used force to popularize and cultivate Russian language and culture. However, the distrust among Russian diaspora and Muslim Central Asian local population was deep seated. Once the Soviet Union fell, the demographic and linguistic changes were attacked by nationalists. Despite the post-1991 attempts, Russian language is still dominant in Muslim Central Asia as compared to English and other modern European languages

scholarly journals British-Maltese Relations in Light of the Bilateral Military Agreement 1971

2021 ◽  
Vol 13 (2) ◽  
pp. 688-700
Author(s):  
Dr. Maitham Abdul Kuder Jabbar
Keyword(s):  
World War Ii ◽  
Soviet Union ◽  
Catholic Church ◽  
Social Role ◽  
The United States ◽  
Roman Catholic Church ◽  
Military Bases ◽  
The North ◽  
The Soviet Union ◽  
Strategic Goals

Since the beginning of the sixteenth century, the island of Malta has represented one of the most important countries and islands allied to Britain in the Mediterranean basin, after it extended its influence to it, and made it one of the strategic military bases in its expansionist policy and for many centuries, and after World War II and the emergence of the so-called socialist and capitalist camps or It is also expressed in the eastern camp represented by the Warsaw Pact led by the Soviet Union, and the western camp represented by the North Atlantic Treaty Organization led by the United States of America and its ally Britain, and with the increase in the importance of the Middle East region, and the flow of oil in it in commercial quantities, the importance of the island of Malta for Britain has increased, so it sought with all its diplomatic efforts To conclude a set of military agreements, alliances and treaties, and as a result of the importance of these agreements in directing the compass of Britain’s foreign policy, we had the desire to discuss the topic (British-Maltese relations in light of the bilateral military agreement 1971). The subject of the research was divided into an introduction and two sections. In the introduction, we discussed briefly the British control of the important sea lanes, which represented one of its strategic goals, and how it imposed its control over those lanes for many centuries. As for the first topic, it was due to the research necessity of several axes. The first axis was discussed The most important reasons that prompted the Maltese government to sign the bilateral military agreement with Britain, and one of the most prominent of those reasons was the political and social role of the Roman Catholic Church, and then economic factors and their impact on the signing of the agreement, and with regard to the second axis, it was about the signing of the bilateral military agreement in July 1971. The third axis discussed the terms of the agreement, which were in its entirety in the interest of the Maltese government, and the second topic talked about the position of the NATO countries on that agreement, especially the British government and the American administration.

Evangelicals

2019 ◽  
pp. 274-286
Author(s):  
Rebecca Samuel Shah ◽  
Vinay Samuel
Keyword(s):  
Soviet Union ◽  
South Asia ◽  
East India Company ◽  
Protestant Churches ◽  
Evangelical Churches ◽  
The Soviet Union ◽  
Central Asian ◽  
Independent Churches ◽  
Central Asian Countries ◽  
Hostile Environments

In most South and Central Asian countries, while Christians account for 1–2% of the population, the region has the fastest-growing Evangelical population in the world. South Asian Evangelicalism can be traced back to the 1706 arrival in Tranquebar of two Pietist German missionaries. Fearing what they called the ‘proselytising zeal’ of Christians, the East India Company forbade missionaries into Company-ruled territories. Evangelicalism in South Asia succeeds in hostile environments because it embraces any space available for its mission. Healing and exorcism have been the key impetus bringing people to Christ in South Asia. While many Evangelical Protestant churches have adopted Pentecostal beliefs, Charismatic influences have been minimal in certain institutions. Still, the proportion of South Asia’s Evangelical Pentecostal or Charismatic population is steadily rising. Among villages are the ubiquitous ‘Independent churches’ separate from mainstream denominations. Evangelicalism in South Asia is rooted in a commitment to the care of the poor. From very early, eschatological urgency was at the heart of missions. After the fall of the Soviet Union, Evangelical churches became aware of moral destruction after decades of communism. Across Central Asia, Evangelical missionaries continue to spread the gospel but remain vigilant about when and how they evangelise.

scholarly journals Kościół katolicki i życie religijne Polaków w Żytomierzu w latach 1917–1991

2017 ◽  
Vol 18 ◽  
pp. 111-118
Author(s):  
Andrzej Kobus
Keyword(s):  
Soviet Union ◽  
Catholic Church ◽  
Legal Status ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Catholic Priests ◽  
Bolshevik Revolution ◽  
The Soviet Union

The presented article is devoted to the religious standing of Poles living in Żytomierz in the Soviet Union times. The author discusses the legal status of Roman Catholic parishes in Żytomierz and its nearest neighbourhood after the Bolshevik Revolution in 1917 and later on. Profiles of Żytomierz Catholic priests have been introducted who acted until the Soviet Union collapse in 1991. Furthermore, the author attempts to show the relations that the Żytomierz Poles held with Poland and her structures of the Roman Catholic Church during the USSR era.

CONSIDERATION OF LABOR DISPUTES BY COURTSIN THE UZBEK SSR (Example of the decree of 26.06.1940 years)

2021 ◽  
Vol 4 (7) ◽  
pp. 55-62
Author(s):  
Dilshod P. Komolov ◽  
Keyword(s):  
Soviet Union ◽  
Supreme Court ◽  
Judicial System ◽  
Soviet Regime ◽  
State Control ◽  
Labor Disputes ◽  
Labor Discipline ◽  
Court Judge ◽  
The Soviet Union ◽  
Constitutional Right

Using the example of the Uzbek SSR, this article reveals the process of militarization of enterprises and institutions on the eve of the attack of Fascist Germany on the Soviet Union, restrictions on the constitutional right of citizens to freely choose a profession and work, cruel exploitation of the population and the use of tens of thousands of prisoners aslabor by the despotic Soviet regime. The article also highlights the emergence of judges as victims of repression, the strengthening of party and state control over the judicial system based on archival sources.Index Terms:People's Commissariat of Justice, Supreme Court of the Uzbek SSR, people's Court, judge, investigation, sentence, prison, correctional labor, fine, working week, labor discipline, prisoner, military enterprises, decree

Western Religion in the Long 1960s

2019 ◽  
Vol 70 (4) ◽  
pp. 823-831
Author(s):  
HUGH MCLEOD
Keyword(s):  
Catholic Church ◽  
Well Being ◽  
The United States ◽  
Roman Catholic Church ◽  
Religious Revival ◽  
Protestant Churches ◽  
The Sixties ◽  
And Performance ◽  
Post War ◽  
American Society

The Yale church historian, Sydney Ahlstrom, had just emerged somewhat dazed from the Sixties when he reviewed the religious trajectory of the United States during that decade. He wrote that by 1966 it was clear that ‘the post-war religious revival had completely frittered out, that the nation was moving towards a crise de la conscience of unprecedented depth’. As well as a ‘growing attachment to naturalism and “secularism”’ he mentioned ‘a creeping or galloping awareness of vast contradictions in American life between profession and performance, the ideal and the actual’ and ‘increasing doubt concerning the capacity of present-day ecclesiastical, political, social and educational institutions to rectify these contradictions’. As Ahlstrom made clear in a later essay, he saw the crisis faced both by the Roman Catholic Church and by the ‘mainline’ Protestant Churches as part of a wider loss of ‘confidence or hope’ in American society and a passing away of ‘the certitudes that had always shaped the nation's well-being and sense of destiny’.

scholarly journals Do History Lessons Ever Pay off? A Diplomat’s Memoir

2020 ◽  
Vol 8 (2) ◽  
Author(s):  
Rodric Braithwaite
Keyword(s):  
Foreign Policy ◽  
Soviet Union ◽  
Russian Language ◽  
University Of Cambridge ◽  
The Soviet Union ◽  
Underlying Causes ◽  
The Uk ◽  
The Russian Language ◽  
Insight Into ◽  
Moscow River

Sir Rodric Braithwaite was educated at Christ’s College, University of Cambridge, from where he went to serve in HM Diplomatic Service, having worked in Jakarta, Moscow, Washington, Warsaw, Rome, and Brussels, where he was a member of the British delegation to the European Community. From 1988 to 1992, Sir Rodric served as HM Ambassador in the Soviet Union during the decisive years of the Perestroika and the first British ambassador in Russia. Subsequently, he was appointed foreign policy adviser to the Prime Minister in the second John Major ministry and chaired the UK Joint Intelligence Committee between 1992 and 1993. He was appointed Knight Grand Cross of the Order of St Michael and St George (GCMG) in 1994. As a career diplomat, Sir Rodric gained decades of insight into the troubled relations between Russia and West, having taken part in numerous negotiations on arms control. His affinity with the decision-making circles in both Russia and Britain alongside with the mastery of the Russian language allow him to skillfully dissect the underlying causes of ups-and-downs in Moscow’s relationship with the West, employing the works of both English- and Russian-speaking analysts. Among his recent books are Across the Moscow River (2002), Moscow 1941: A City and Its People at War (2006), Afgantsy: The Russians in Afghanistan, 1979–1989 (2012), Armageddon and Paranoia: The Nuclear Confrontation (2017). In this essay, Sir Rodric reminisces of the years spent as a diplomat and provides his view on the usefulness and applicability of historical lessons while devising a foreign policy course.

scholarly journals Characteristics of shadow economy in stagnation era in USSR

2020 ◽  
Vol 2020 (1) ◽  
pp. 65-70
Author(s):  
Ilia Valerievich Mametev
Keyword(s):  
Soviet Union ◽  
Shadow Economy ◽  
Russian Society ◽  
State Control ◽  
Illegal Activity ◽  
The Public ◽  
Goods And Services ◽  
The Soviet Union ◽  
Public Consciousness ◽  
The 1960S

The article focuses on the problems of shadow economy, such as the illegal activity, as well as a legal activity hidden from the state control, which became an integral part of the life of the Soviet Union in the period of stagnation. The development of the shadow sector was connected, first of all, with the inability of the command-administrative system to take into account the demands of the population for certain goods and services. There have been examined prerequisites for the emergence of the shadow economy and the stages of its development in the society that built communism in the 1960s–1980s. The shadow economy contributed to the growth of corruption and criminalization, initiated the racket in the 1990s and significantly affected the public consciousness of the Soviet citizens and, later, the mentality of modern Russian society

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