Review of monograph: Malyarchuk О. М. Social and economic processes in the western region of the Ukrainian SSR : [monograph] / О. М. Malyarchuk. – Ivano-Frankivsk : Symphoniia forte, 2015. – 548 p.

The attainment of autocephaly by the Orthodox Church of Ukraine intensified the religious transitions of parishes that were preceded by individual parishioners’ switches. The highest dynamics of such transitions occurred in the Volyn Region in the north-western part of Ukraine. These transitions refer exclusively to a switch from the Ukrainian Orthodox Church of the Moscow Patriarchate to the Orthodox Church of Ukraine without affecting other religious communities. Most of the population supported the autocephalous status of the Orthodox (...) Church of Ukraine, for they consider granting autocephaly as a major historical event for the Ukrainian nation. The process of active religious transitions was primarily determined by the aptness of each parish community and political climate on a national level. The Orthodox Church of Ukraine was able to maintain its high regard, but with the change of political power in Ukraine in 2019, it lost political support. The process of religious transitions dwindled. (shrink)

The article continues to study the topic of the uprising of the image of the Kyiv philosophical school as a prominent leading Ukrainian participant in the world philosophical process of the Cold War period in the scientific and socio-political thought of the Western block, especially in the USA, Canada and Western Germany, in the second half of the twentieth century. The history of the formation of this image by scholars of the democratic world, mainly from the (...) class='Hi'>Ukrainian diaspora, can be conditionally divided into the following stages: 1. Scientific international interaction between the USSR and the Western bloc during the transition of the USSR from Khrushchew's "thaw" to neo-Stalinist "stagnation" (early 1960s – early 1970s); 2. Intensification of the ideological confrontation between the USSR and the Western bloc countries during transition of the USSR from said "stagnation" to Gorbachev's "perestroika" (early1970s – second half of the 1980s). In contrast to the first separate critical assessments by diaspora philosophers P. Fedenko, D. Soloviy and their colleagues of philosophy in the Ukrainian SSR in the 1950s and early 1960s, primarily articles of T. Shevcenko by the director of the Institute of Philosophy of the Academy of Sciences of the Ukrainian SSR D. Ostryanin (1952 – 1962), the image of the Kyiv philosophical school in the 1970s and 1980s was significantly emphasized abroad. The political aspect of this image, dominant in which became, primarily due to its popularization by the Canadian philosopher T. Zakydalsky, the figure of a prisoner of conscience V. Lisovyi, was supplemented in the same and subsequent decades by the scientific aspect. In the memoirs of the Soviet prisoner of conscience and political immigrant L. Plyushch and in the publications of scientists from the US M. H. Teeter and B. Vitvitsky the image of the said school was generally drawn on the basis of their study of the history of the mentioned institute and the directions of its work in the 1940s – 1970s. At the same time, philosophers of the Ukrainian diaspora K. Mytrovych, W. Oleksiuk, W. Shayan and some their colleagues critically assessed the Ukrainian historical and philosophical achievements of this institute in the 1950s and 1980s. (shrink)

The rethinking of the events of the Soviet past largely concerns the sphere of church-state relations. The significant losses of cultural and architectural heritage during the Soviet period make it expedient to study the mechanisms of liquidation of church buildings in the second half of the 1960s. The purpose and objectives of the article. To determine the principles of state policy in the field of religion and methods of its implementation by party-state structures concerning the church network of the Russian (...) Orthodox Church in the Ukrainian SSR. The research methodology. The research methodology is based on a set of philosophical, general scientific, and historical methods and principles. To solve the specific tasks of the study, the principles of objectivity, historicism, systematicity, and comprehensiveness were also used. Research results. The period of the second half of the 1960s was marked by the liberalization of official views on the religious sphere, the abandonment of repressive methods of fighting religion and the Church, the beginning of the latent destruction of sacred buildings, and the dominance of the Soviet state’s nihilistic attitude toward cultural heritage. The Russian Orthodox Church remained entirely subordinate to the Soviet state, which disregarded its legitimate rights and interests. Discussion. The repressions of the “Thaw“ period and the failure of building a communist society led to a loss of public confidence in the possibility of a just welfare state. It became clear that by practicing persecution, restricting the rights of priests, and banning them from studying in theological schools, the Soviet government was undermining its authority. Therefore, in the 1970s, ideologues of the CPSU Central Committee proposed a new model of churchstate relations — the adaptation to communism. There were no fundamental changes in party policy, as it was based on the Marxist doctrine of religion as the opium of the people. The anti-church orientation of state policy remained, only its forms and methods were transformed. The period of massive closure of Orthodox churches was replaced by a new long-term period, called the period of “streamlining the religious network”. Conclusions. One of the directions of the state’s policy towards religion in the mid-1960s was the targeted liquidation of religious buildings of the Russian Orthodox Church. The main reasons for it were the ideological and political priorities of the state leadership. The closure and destruction of religious buildings were systematic actions of the party-state structures in the process of implementing their policy in the field of religion in the Ukrainian SSR. (shrink)

National scientists have elaborated the reform's gist, approaches, stages and consequences in the Ukrainian agricultural sector during the XX - XXI centuries. These studies have been conducted by N. Zhulkanych, S. Zhyvora, M. Zyza, M. Lendiel, E. Mazur, O. Malyarchuk, V. Nechytailo and many others. The paper aims to perform the comprehensive study of general trends and peculiar features of the agricultural development of the Ukrainian SSR in 1963-1990 and to define actual advances and drawbacks on the basis (...) of analysis of historical records and scientific literature. The object of research is agriculture as part of socialist economy in the USSR. The subject of research is the implementation features of agricultural policy of the Soviet power in the Ukrainian SSR, using the Western region of the Republic as an example. The economic strategy of the Soviet power involved a long-term industrialization of the agricultural sector. A distinguishing feature of the industrialization process was the use of systems of machinery in all branches of agriculture. The technological chain had to embrace the process from the sporadic application of machinery to the overall mechanization and automation of crop and livestock farming. The industrial background of production predetermined the implementation of the system of machinery with extensive power consumption, i.e. with the new technical bases. The resolutions of the March Plenum of the CPSU Central Committee defined the economic priorities and capacity development of the Republic. Capital investments were the economic basis for the increase of production potential of collective and state farms, solution of social problems in rural regions. The land productivity was increased mainly by means of land reclamation and production chemization, use of organic and mineral fertilizers, pesticides, fungicides, etc. The supply of mineral fertilizers increased, but most of them were of low quality, non-concentrated and unbalanced in nutritional ingredients. In its turn it caused irreparable damage to the environment and polluted agricultural products with chemicals. The chemization undermined the population health and disrupted the ecological balance. Despite ultimate achievements in the rise of the industrial level of agriculture of the Ukrainian SSR, it didn't meet the needs of collective and state farms. A great number of labour-intensive processes in animal and crop farming were performed manually. In state farms, contrary to collective farms, the stock of tractors was newer, but much smaller. For many years the USSR was in the top ten countries of the world in terms of consumption of energy and proteins, contained in food products per capita. However, the food patterns were inconsistent with the scientifically grounded norm. Structural imbalance of the food ration was the manifestation of the food crisis in the USSR. To meet primary needs of Soviet citizens in food products the May Plenum of the CPSU Central Committee adopted the "Food Program of the USSR for the Period until 1990 and Measures of Its Implementation". The main issue of the Food program was to increase grain harvest. Grain production was the basis for food and fodder supply of the country. Alongside with a substantial increase in food products output in public economy the attention was given to the development of subsidiary individual holdings and fruit-and-vegetable cooperatives. The cooperatives and subsidiary holdings produced a great number of dairy and meat products, vegetables and fruits both for their own needs and for sale in collective farm markets. The state food program predetermined the solution of agricultural problems by means of formerly used methods. The major problem of agriculture had to be solved by means of increase in the gross grain harvest. Thus, the implementation of agricultural policy of Soviet power in the Ukrainian SSR lead to great changes in agricultural production. At that time there appeared such new branches of economy specialized in services to agricultural production as waterworks and land reclamation, feed mill industry, farm building, machine engineering for animal farming and fodder production, procurement of agricultural products and agricultural processing. The study of this policy implementation proves that the average annual rates of agricultural production increased but they were inconsistent with high investments. On the one hand, the Food program testified the "food crisis in the USSR", demonstrating the lag of the world socialist community from capitalist states. On the other hand, it had to increase the level of food self-sufficiency, decrease the procurement of agricultural products from abroad and promote the solution of the world food problem in general. (shrink)

A Ukrainian historian of Canadian origin, Yuriy Tys-Krokhmalyuk, highlighting the pages of the early missionary history of the Irish monasticism, states that about 600 g. They from the territory of Western Europe went further to the East, reaching the land of the Antes and Kiev. In this regard, the researcher expresses the following opinion: "It is not known whether the Irish monks were the first on our land. Apparently not, because they were not the first either in Burgundy, (...) nor in France, nor in Switzerland. It was at that time that the Roman cultural center grew up, and between these two centers - the Gellensky and the Roman - there was a misunderstanding in the competition for influence. Irish monks, coming to our lands, apparently intended to spread the Gaelic spirit in theology and science. Times have changed: there were those when the Gellian culture developed freely, but there were also those that were in the spread of difficulties and obstacles. Then Irish monks were looking for new peaceful centers for their activities ". (shrink)

The article is devoted to the history of UARR, its first steps – from the inception of the idea of creating a professional association of religious researchers to a constitutive conference and its decisions. On the basis of archival documents that we managed to collect, and surveys of participants of those events, the process of emergence and institutionalization of the society of religious scholars of Ukraine was restored. It was found that thanks to the enthusiasm of representatives of academic and (...) university science, the solidarity of those who supported the tradition of studying religion, the awareness of the need to develop impartial scientific observation of the religious revival, in order to overcome post-communist stereotypes in relation to religion, in 1993 an association of researchers of religion appeared in Ukraine. The author dwells on the organizational aspects of the creation of UARR, highlights the role of certain scientific, educational, religious and cultural institutions which were the initiators of this process. UARR wouldn’t have appeared so quickly and efficiently without the broad support from interested people and organizations as well as friendly relations and assistance. The organizational basis of UARR comprised the principles of democracy in management, wide representation, creativity, personal and institutional interest both in the results and in the process of research of religiosity and history of religion in Ukraine. Special role in the creation of UARR belongs to the team of the Religious Studies Department of the Philosophy Institute of the National Academy of Sciences of Ukraine headed by Professor A. Kolodnyi who was supported by his colleagues P. Yarotskyi, B. Lobovyk, P. Kosukha and M. Babiy. M.Babiy prepared a draft Charter and all the constitutive documents for the state registration of the UARR as a public organization. Without the participation of the Department of Religious Studies of Taras Shevchenko National University, Department of Cultural Studies of Kyiv Pedagogical Institute and its head M. Zakovich, it is difficult to imagine that the initiative to unite scholars on religion would have so successfully spread throughout Ukraine. At the time of registration of UARR at the Ministry of Justice of Ukraine, regional divisions were created in 13 cities. The idea of creating an association was ardently supported in Lviv, Chernivtsi, Ternopil, Odessa, Sumy, Uzgorod, Zhytomyr, Rivne, Lutsk, which showed the all-Ukrainian character of the new organization. The article presents evidences of scientific, educational, publishing activity of Ukrainian scholars in the early 1990s, when the foundations were laid for subsequent successful years of activity of Ukrainian scientists. The first steps witnessed the scale and ambitiousness of plans for the development of religious studies in Ukraine. Its conductors took the matter seriously, systematically and scientifically and defined the main directions of UARR: organizational, scientific publications and educational activities. UARR still moves in these directions annually attracting new members to religious research and dissemination of scientific knowledge about religion and religious organizations. The purpose of the article is to familiarize the wider community of study of religion with the first years of the emergence and institutionalization of religious studies in independent Ukraine. Scientific novelty is that for the first time archival documents on the beginnings of creation and development of activities of UARR are introduced which are supported by testimonies of those people who participated in those events. (shrink)

It seems that the choice for the subject "Christian Ethics in Ukrainian Culture" was made by everyone: the so-called "traditional Churches" and the authorities. The move, however, leaves much room for thought. First, who will teach this subject in educational institutions? We propose to use the experience not only of the western regions of Ukraine, including Lviv, Ivano-Frankivsk, etc., but also of the Ostroh Academy National University. When on March 24, 2000, the Rivne Regional Council decided to introduce (...) the subject of Christian ethics in Rivne schools, the National University "Ostroh Academy" became one of the basic training centers for teachers of Christian ethics. The creation of a faculty for the training of teachers of Christian ethics caused, accordingly, the recruitment of students. (shrink)

In the history of religious organizations of Western Ukraine in the 20-30th years of the XX century. The activity of such an early protestant denominational formation as the Ukrainian Evangelical-Reformed Church occupies a prominent position. Among UCRC researchers there are several approaches to the preconditions for the birth of the Ukrainian Calvinistic movement in Western Ukraine. In particular, O. Dombrovsky, studying the historical preconditions for the formation of the UREC in Western Ukraine, expressed the view (...) that the formation of the Calvinist cell should be considered in the broad context of the Ukrainian national revival of the 19th and 20th centuries, a new assessment of the religious factor in public life proposed by the Ukrainian radical activists, and significant socio-political, national-cultural and spiritual shifts caused by the events of the First World War. Other researchers of Ukrainian Calvinism, who based their analysis on the confessional-polemical approach, interpreted Protestantism in Ukraine as a product of Western cultural and religious influences, alien to Ukrainian spirituality and culture. (shrink)

One of the key consequences of the introduction of political reforms in the USSR within the framework of perebudovnih innovations, was the revival of Ukrainian national consciousness, which weakened the political principles of the ruling CPSU-CPU and caused his active opposition to attempts to restore the state independence of Ukraine. The most poignant of these processes have been deployed in Western Ukraine, where ethnic consciousness was dominant. Therefore, scientific exploration sets causes and traces the dynamic deployment of national-religious (...) revival among patriotic minded public of zakarpatska oblast of Ukrainian SSR against the background of its perception by the communist leadership in the region in the late 1980-ies. (shrink)

Ukraine has a special geopolitical location in Europe - between East and West, South and North. The specificity of this provision is due to multi-year contacts between peoples who lived or passed through its territory, the interactions of different cultures, traditions and worldviews. As a result, there is a rather varied ethno-national and religious palette of Ukrainian population. In today's conditions of building an independent state and civil society, this can be both a positive and a negative factor. Recent (...) events and practices show that the problem of religious and ethnic renaissance has acquired a special political and spiritual significance. Different directions of Christianity, other religions, existing for centuries on the Ukrainian ethnic basis, have been influenced by a wide range of social and national life. In addition, ethno-national and religious processes took place differently in the western and eastern regions of Ukraine, in the village and in the city. (shrink)

: A series of imperial decrees of the 1820s ordering the establishment of a Greco-Uniate Theological Collegium and appropriate consistories contributed to the spread of the autocratic synodal system of government and the establishment of control over Greek Uniate church institutions in the annexed territories of Right-Bank Ukraine. As a result, the Greco-Uniate Church was put on hold in favor of the government's favorable grounds for the rapid localization of its activities. Basilian accusations of supporting the Polish November Uprising of (...) 1830-1831 made it possible to liquidate the OSBM and most monasteries. The transfer of the Pochaiv Monastery to the ownership of the Orthodox clergy in 1831 was a milestone in the liquidation of the Greco-Uniate Church and the establishment of a Russian-style Orthodox mono-confessionalism. On the basis of archival documents, the political motivation of the emperor's decree to confiscate the Pochayiv Monastery from the Basilians with all its property and capital was confirmed. The transfer to the category of monasteries of the 1st class and the granting of the status of a lavra indicated its special role in strengthening the position of the autocracy in the western region of the Russian Empire. The orders of the Holy Synod outline the key tasks of ensuring the viability of the Lavra as an Orthodox religious center: the introduction of continuous worship, strengthening the personal composition of the population, delimitation of spiritual responsibilities, clarifying the affiliation of the printing house. However, maintaining the rhythm of worship and financial and economic activities established by the Basilians proved to be a difficult task, the solution of which required ten years of hard work. In order to make quick changes in the monastery, decisions were made by the emperor and senior government officials, and government agencies were involved at the local level, which required the coordination of actions of all parties to the process. (shrink)

The article contains the conceptual vision of socialist realism as one of the key characteristics of art, transformed in the postmodern cultural era. Social realism is a cultural manifestation of the historical development of Soviet republics, including the Ukrainian SSR. The essence of socialist realism is seen as a manifestation of ideology in the Soviet conditions. Besides, the article considers the phenomenon in the context of postmodernism, relying on the findings of various scholars, and describes the interaction between postmodernism (...) and socialist realism. Despite the general view that postmodernism emerged in the United States and Western Europe in the 1960s-1970s, there could be another way this movement evolved in fine art and architecture. The fact that the artists from the post-Soviet space managed to adapt to the global cultural field of postmodernism so swiftly proves that the totalitarian system failed to eliminate the plurality of opinions. A post-Soviet variant of postmodernism was largely defined by the influence of socialist realism. The recently proclaimed era of post-truth that allegedly started after the new millennium produced fascinating political and artistic experiments in the post-Soviet space. Hence, it would be logical to assume that some previously developed mechanisms were activated there. Post-truth as an instrument of politics in that sense resonates with the socialist realism used as an instrument of class struggle. Research methods include description, synthesis and analysis. (shrink)

In the article of Diduh T. H. ―The position of the Catholic denominations in Ukraine in 1953–1964 gg: historiographical review of the problem‖ analyzed the works of domestic researchers on the history of Catholic denominations in Ukraine. Focuses on the analysis of historiographical works, which cover the position of the Roman Catholic and Greek Catholic churches in the area of the western regions of Ukraine for 1953–1964 years.

In lieu of an abstract, here is a brief excerpt of the content:Soldiers of the Invisible Front: How Ukrainian Therapists Are Fighting for the Mental Health of the Nation Under FireIrina Deyneka and Eva RegelIrina DeynekaWhen the Russian army attacked my country, I became a volunteer for a hotline offering psychological support to those in crisis; refugees, those who were under the shelling, those who were hiding in bomb shelters, and who were directly in the zone of fighting. People (...) were lost and disoriented by constant bombing, by the fact that their country was under attack. Once, I had a woman who lived in Mariupol on one of these calls. I was living then in another city, Odessa, but was experiencing the same horrors of war that my client was—the shelling, uncertainty, and despair. We were processing my client’s feelings of grief and anxiety when I heard the sirens on her end. I offered to stop our session so she could seek shelter. She told me she would not have time to find shelter and wanted to continue our meeting. And so, we continued... But soon, Odessa’s sirens broke the silence, and it was my turn to decide what to do; should I continue our session or try to find a bomb shelter for myself? I decided to stay because I thought that was the right thing to do morally, professionally, and personally.I eventually left Odessa, but only after a bomb destroyed a house next to mine, and I saw a family, my neighbors, perish in the destruction. I am now a member of one of Slovakia’s Non-Governmental Organizations (NGOs) and work in a mobile brigade providing medical and psychological support to refugees. I can remember every one of my clients. Children, adults... I can remember their stories, their traumas, their memories of the horrors of war and devastation. Sometimes I meet with them only once, and they move on to another refugee center or are on their way to a Western part of Ukraine, trying to escape the war. And frequently, I do not know how many sessions I will be able to have with clients. Sometimes it is only one time, and sometimes we can meet for many months. Initially, I thought, What can I do in one therapy session? Now, I know that I can do a lot. I can provide people who survived the most inhuman conditions and witnessed death and destruction around them with a space and time to talk through and process their experiences. I am their support, and they lean on me as they try to make sense of what has happened to them and their country. I always tell my clients that my goal as a psychotherapist is to help them withstand, survive, and hold on while still being able to continue to function in a country at war. All I can do is treat each of the therapy sessions as our last one and try to provide as many strategies and skills as possible to cope with anxiety and depression, to be able to function, and to live in the present.Every session is about installing hope, moving slowly forward, and away from traumatic events. One of my clients, a 14-year-old boy, was diagnosed with a neurological condition, involuntary facial muscle spasm, or tics. He was barely talking when I first saw him, and I decided to use art therapy as a trauma-processing tool during one of the therapy sessions. He was drawing an explosion, fire, and destruction of his neighbor’s house. He blacked out the horrors of his experience to preserve his strength. Yet, he began slowly remembering his experiences, re-creating the story of his trauma, and making memories. I was fortunate to work with [End Page E4] him for many months, carefully and thoughtfully helping him re-create the sorry of his trauma, helping to become its witness. Ultimately, it was great to see that he could control his memories and his emotional stress; he felt empowered and in control.Eva RegelThis is the story of Irina Deyneka, one of many Ukrainian psychotherapists working in Ukraine, providing mental health support to a nation ravaged by... (shrink)

The article covers the development of the idea of ​​patriarchal status in 1945-1962 within the Ukrainian Greek Catholic Church in the diaspora, focusing mainly on the third wave of Ukrainian emigration. After the Second World War, about 250,000 Ukrainian refugees found themselves in Western Europe, from where in 1947-1955, they moved to the countries of North and South America, Western Europe and Australia. The growing role of the Church, which continued to play a significant role (...) in their lives after their resettlement to the countries mentioned above, marked the experience of their stay in the DP camps. The DP camps became a place of a closer rapprochement between Ukrainian Greek Catholics and Orthodox Christians, one consequence of which was the appeals of a Ukrainian Greek Catholic bishops with a proposal to create a joint patriarchate with Ukrainian Orthodox, which would be in unity with Rome. On the other hand, the expansion of the geography of the presence of the UGCC and the founding of new metropolises in Canada and the United States brought to the fore the question of the unity of all structural units of this Church at the global level, which, as some believed, could have been secured by the patriarchal institution. Finally, the patriarchate was considered by the post-war Ukrainian emigration as a means of preserving the unity of the diaspora in the face of assimilation and disintegration. Furthermore, in the future, as an institution that could effectively help the Church revive at home after independence. The last aspect of the patriarchal idea had a significant impact on the emergence of the Ukrainian patriarchal movement, and its closeness to the goals set by the third wave of Ukrainian emigration provided that movement with a high level of massiveness and passionate vigorousness for the movement. (shrink)

The article deals with the reputational, cultural, and informational resonance of the Ukrainian Republican Capella’s tours conducted by Oleksandr Koshyts in Western Europe from 1919 to 1921. The Ukrainian Republican Capella was created on the initiative of Symon Petliura, Head of the Directorate, Chief Otaman of the Army and Navy of the Ukrainian National Republic, to promote international recognition of Ukraine’s independence and the image of Ukrainian culture in the world. It gave 208 concerts in (...) 74 of the most prestigious concert halls of 45 European cities. More than 600 reviews complimentary of Ukraine, Ukrainian state institutions, and Ukrainian culture appeared on the pages of the leading Western European press, and Ukrainian diplomatic missions abroad as well as the Capella’s office received hundreds of letters from leading European artists and politicians with enthusiastic reviews on its musical art and UNR aspirations for independence. The author provides little-known archival documents of the Ukrainian Republican Capella Foundation at the Central State Archives of the Supreme Bodies of the Government of Ukraine, covering institutional, legal, financial and diplomatic support of the Capella abroad as part of Symon Petliura’s and the UNR Directory’s policy of cultural diplomacy, and suggests that foreign tours of the Capella should be considered as the first project of cultural diplomacy in the history of modern Ukraine. (shrink)

The Ukrainian Christian ritual, which is common to Ukrainian Orthodoxy and Greek Catholicism, is called the Byzantine-Ukrainian and Eastern. The sources of its formation begin from Cyril and Methodius, who conducted their missionary work in Macedonian Bulgarians around 863 in the territory of Veliko-Moravia, in particular among the tribes of white Croats - the ancestors of modern Hutsuls. Created here, the first Slavic dioceses disseminated Cyril and Methodius Christianity among the Western Ukrainian tribes of Galicia (...) and Zakarpattya long before the official baptism of Rus-Ukraine. (shrink)

In the Article of Oksana Shepetyak "Statistical Analysis of the Relationship between the Numbers of Christian Churches of the Middle East"is analyzed the modernity of the Christians communities in their historical regions and tendency in their development. The diversity of Eastern Christianity requires a broad and multifaceted study. Most researchers focus on the history of formation, theological and liturgical aspects, and contemporaneity. This study is devoted to the comparison of only statistics, which, however, reveal an entirely new picture of the (...) Christian East. The comparison of the number of believers in the Eastern Churches shows that the Oriental non-orthodox churches dominate in the Alexandrian tradition, while the Eastern Catholic Churches predominate in the East Syrian and Western-Syrian tradition. Instead, the Churches of the Byzantine tradition in the Middle East turned into small religious communities. (shrink)

Language is a powerful tool that enables communication and shapes our identity and cultural practices. The right to choose one's language is a fundamental human right that helps preserve personal and communal identities. In a multilingual nation like Ethiopia, language goes beyond communication to define administrative boundaries. Consequently, depriving Ethiopians of their linguistic rights becomes a more complex punishment than food embargoes. This research investigated the motives and means by which the Amhara Regional State-enforced a monolingual and monocultural language education (...) policy in western Tigray through the lens of linguistic genocide. The study involved interviews with ten teachers, selected using a snowball sampling method, and document analysis to reinforce the result. Political and economic factors and a desire to promote the assimilation of Tigrayans into Amhara culture and language, a process known as "Amharanization", appear to have impacted the implementation of the language education policy in western Tigray. Authorities have implemented a variety of measures, including bans, restrictions, penalties, enforcement, forced relocation, and even heinous acts, which have caused the Tigrayan community severe physical and psychological distress. Collectively, these policies, actions, and outcomes constituted an act of linguistic genocide. This study sheds light on the severe repercussions of such policies, examines their implications, acknowledges the inherent limitations, and offers valuable recommendations for future research in this crucial area. (shrink)

Forecasting is fraught with difficulty, but the dynamic Asia?Pacific region is unlikely to remain static in its present configuration. This paper offers 7 scenarios for the future of integration of the Asia?Pacific that take into account economic, strategic, and cultural dimensions of change, and the kinds of events that could trigger regional reconfiguration. The scenarios are aligned along a continuum from low to high tension: (1) a formal, multilateral security regime, (2) a concert of Asia, (3) the status quo (...) of integration under Western hegemony, (4) integration without China, (5) a neo?Confucian cultural zone, (6) tripolarization, and (7) a new cold war between the U.S. and China. The most important bilateral relation shaping the Asia?Pacific future is the U.S.?China relation. If this relationship is well managed, and if regional multilateral institutions continue to develop, tensions in the region are likely to remain low. But the potential for serious conflict over Taiwan, Korea, trade issues, and Asian vs. Western values remains very real. (shrink)

The article analyzes Herbartians pedagogy in the West Ukrainian lands of the Austro-Hungarian Empire and the activities of educational institutions in the light of Herbartianism; retraces the main factors of training teachers of relevant qualifications at higher educational institutions, design and development of curricula and textbooks in pedagogy, publication of research results of pedagogues-Herbartians’ research work in scientific journals; points out the Herbartians’ traditions in the symbiotic training of a teacher run both by the state and by the church.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The culture of mass education has become an enduring tradition in Western Nigeria. The root of this culture is traceable to the mid-nineteenth century when the Christian missionary bodies began a process of systematic evangelization, using Western education as a medium and an indispensable tool. Early converts were taught how to read the Bible in vernacular – a measure that helped produce the first widespread literate class in Western Nigeria. Thereafter, mass education was promoted through the opening (...) of primary and secondary schools as well as teacher training colleges and trade schools. The pioneering missionary efforts, complemented in later years by the colonial government, received an accelerated boost, reaching a peak in the mid-1950s during the era of internal self-rule when the Western Nigerian government introduced the Free Education Programme in the region. In spite of the termination of the government that introduced the Free Education Scheme following the military take-over in 1966, the rising trend of popular education continued unabated. Military and civilian governments alike have, ever since, remained committed to mass education such that popular Education remains to this day, the greatest industry in Western Nigeria. The contention in this Paper is that the culture of mass education in Western Nigeria, even to this day, and in spite of occasional modifications, is a logical conclusion to an established culture of mass education, the root of which is traceable to the Christian missionary era. The paper concludes with an analysis of the impact, which the various phases of the evolutionary process have made on the history of education in Western Nigeria in particular, and the country as a whole. (shrink)

The culture of mass education has become an enduring tradition in Western Nigeria. The root of this culture is traceable to the mid-nineteenth century when the Christian missionary bodies began a process of systematic evangelization, using Western education as a medium and an indispensable tool. Early converts were taught how to read the Bible in vernacular – a measure that helped produce the first widespread literate class in Western Nigeria. Thereafter, mass education was promoted through the opening (...) of primary and secondary schools as well as teacher training colleges and trade schools. The pioneering missionary efforts, complemented in later years by the colonial government, received an accelerated boost, reaching a peak in the mid-1950s during the era of internal self-rule when the Western Nigerian government introduced the Free Education Programme in the region. In spite of the termination of the government that introduced the Free Education Scheme following the military take-over in 1966, the rising trend of popular education continued unabated. Military and civilian governments alike have, ever since, remained committed to mass education such that popular Education remains to this day, the greatest industry in Western Nigeria. The contention in this Paper is that the culture of mass education in Western Nigeria, even to this day, and in spite of occasional modifications, is a logical conclusion to an established culture of mass education, the root of which is traceable to the Christian missionary era. The paper concludes with an analysis of the impact, which the various phases of the evolutionary process have made on the history of education in Western Nigeria in particular, and the country as a whole. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Adjusting Laboratory Practices to the Challenges of WartimeOksana Sulaieva, Anna Shcherbakova, and Oleksandr DudinFunding. Oksana Sulaieva, MD, PhD is supported by the Loyola University Chicago–Ukrainian Catholic University Bioethics Fellowship Program, funded by the National Institutes of Health Fogarty International Center (D43TW011506).After 500 days of the unjust war initiated by the Russians, we look back to reflect on the challenges our medical laboratory faced during these early days. On (...) the morning of February 24th, we were awakened by the dreadful roar of sirens, the sound of which filled us with adrenaline and anxiety. Although our team had considered the risks of Russian military aggression and thus updated our emergency plan at the beginning of 2022, the first day of the war revealed that nobody was truly ready for the bombing, air alarms, tanks on the streets of towns and cities, violence and murders of civilians. That morning the city’s transportation system collapsed, and the flow of cars cluttered all the roads as people were trying to leave the city and escape the upcoming atrocities and death. Serious and disquieted people hurried along the streets—some people rushed to shelters, and others went to the military registration and enlistment offices to fight against Russian aggressors for the life, independence, and sovereignty of Ukraine.We hurried to work, committed to performing our duties. Our medical laboratory serves more than 750 hospitals in Ukraine. Despite fear and uncertainty, we walked to the lab, taking our children and alarm case1 with documents and essential things. Months later, people asked us why we went to the laboratory instead of leaving the city or even the country. At that moment, our [End Page 155] professional duties were an anchor linking us to each other against fear and panic. Our responsibility to provide patients and physicians with the results of blood testing, pathology, and molecular reports outweighed our fears of the war. We had to complete the testing of all the samples delivered to the laboratory to provide our customers—who include children, pregnant women, diabetic and cancer patients—with data essential for identifying accurate diagnoses and effective treatments. So we spent the first days of the war in the laboratory. At the same time, we had obligations and responsibilities to our staff as well. We had to consider how to manage our employees’ protection along with continuous laboratory services provided under endless air alarms and bombings. Many healthcare facilities in eastern regions and around Kyiv were affected by missiles or completely destroyed. Of our sixty laboratory offices around Ukraine, ten were damaged or abandoned due to occupation. Several of our fleet cars were also damaged and riddled with bullets. Many employees in the regional offices in Melitopol, Kherson, Mariupol, Chernihiv, and in suburbs of Kyiv such as Bucha and Irpin lost their homes as a result of massive military operations or occupation. Dozens of our employees joined the Ukrainian armed forces to defend civilians and fight against aggressors. Many others became volunteers, involved in blood donation, medical care for the wounded, cooking, and serving the troops. And still, we had to continue our work and protect our staff at the same time. We also helped each other by sharing our goods, medication, homes, cars, warmth, and support. Some pathologists stayed at the workplace for several days moving between pathology stations, microscopes and shelters, and sleeping on the floor but continuing to work.Our main challenge was the regular terroristic attacks on healthcare facilities situated far away from the front line, which in fact, violated international humanitarian law regarding respect for human rights during armed conflicts. During the first weeks of the war, the magnitude of military aggression, massive bombing, and air attacks undermined the healthcare system and endangered laboratory staff and patients. We prioritized protective measures. Some of our laboratory staff and facilities were evacuated from Kyiv to Lviv in western Ukraine. The partial relocation of our laboratory to Lviv was also driven by the displacement of several million Ukrainians to the western part of the country.We were able to arrange relatively safe accommodations for our laboratory employees and their families in Lviv. Under strikes and alarms, our... (shrink)

Materials of the discussion about informal philosophical schools held in Alushta (1987–1989, 1991, 1993). The context of the Ukrainian SSR in the 1980s and the impact of Schools on Ukrainian philosophy during the period of independence are analyzed.

In the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine, which is currently the only academic institution in the country, the President of Ukraine Viktor Yanukovych, with his approval, adopted in his Annual Address to the Verkhovna Rada the provision on "ensuring the teaching of all forms of education in higher education institutions since September 2011" academic religious studies as a normative philosophical discipline, and in secondary school - a comparative history (...) of religions. " The clericalization of education, to which, contrary to the Constitution of Ukraine, the political-mindedness and polyconfessional nature of its citizens, the V. Yushchenko during his years of presidency, and the Ministry of Education, was at his discretion, was unclear to us, and thus unacceptable. Therefore, we did not participate in the work of the various commissions, which, according to Yushchenko's instructions, began to act at the ministerial level, and especially instilled in educational structures in the western region of the country. We go to secular modern Europe, and we strive to live in the time of its Middle Ages. (shrink)

Since the 1990’s the rise of China provokes heated debates in the West. Numerous politicians and scholars, who study contemporary political affairs, pose the question, which will be the new role of China in international affairs? Many Western observers presume that China will act as the Western powers did in the past, promoting policy of domination, enslavement and gaining profits at all costs. The Chinese declarations on peace, co-operation, mutual interests, and harmony are often considered empty words, a (...) certain decorum of “real politics”, as it had been often practised in the West. An inquiry into the Chinese political and intellectual traditions, almost unknown in the West, challenges such widespread opinions and fears. Of course, it is an open question to which degree the traditional Chinese concepts will determine contemporary policy, since China had been westernised in enormous degree.Nevertheless, attitude to war, struggle, and competition constitutes one of the principal characteristics of each culture and appears closely related to its structure of values. Such attitudes determine political concepts and systems, foreign relations, norms of social life, etc. The analysis of Western and Chinese civilisations demonstrates that in this respect they represented divergent orientations. In Erich Fromm’s typology of societies, the Chinese culture could be considered non-destructive but aggressive, whereas Western civilisation could be called aggressive and destructiveOf course, there were great differences both within Chinese and within Western civilisations. Local/regional cultures belonging to each of them had their own characteristics in respect to struggle, and one could also notice great changes in the course of their histories. In general, at the dawn of these two civilisations, both of them were more or less bellicose, although in the cultures of the Chinese Central Plain “avoiding struggle” traits could be detected quite early. Appreciation of peace and harmony eventually prevailed with the predomination of the Confucian ideology, although Taoism and other schools of thought also condemned struggle and war. On the other hand, in the Mediterranean the bellicose cultures and war-mongering states prevailed. The beginning of this “great divergence” could approximately be dated for the middle of the 1st millennium BC, and the civilisations of East Asia and Europe took the opposite courses in theirsocial and political development. Struggle constituted a fundamental principle in the Western vision of the world-order, and its crucial archetype constituted the eternal struggle of Evil against Good, with the eventual triumph of God, who embodies Good and forces of Light. The Chinese tradition promoted instead the vision of the universe as one giant organism based on the principle of harmony, where Yin complements Yang. Hence both civilisations adopted the dualistic concepts, but one was antagonistic, and the second—complementary.In the 19th century, when Asian nations faced the colonial conquests, many of them tried to protect their independence and modernise themselves. For this end they tried to adopt not only Western armaments and military skills, but also Western bellicose ideology and values. Japan was obviously the champion of such a militarist course, but there were similar tendencies in China as well. Such bellicose ideology reached its apex there during the famous Maoist Cultural Revolution, when class struggle and bellicosity was exalted. The triumph of the Western bellicose approach and rejection of the traditional native heritage marked the century 1860’s–1960’s in China. However, after the unimaginable sufferings of the World War I and II, of Nazism and of communism, the West started to revalidate its traditions condemning war and violence. People started to appreciate peace and co-operation within and among nations. The United Nations and the European Union had been founded for such purposes: to promote peace and co-operation. However, the condemnation of wars did not halt military confrontation of the states, and the West still cultivates political ideologies, which propagate the “proper order” based on competition and struggle. Hence the concepts of multi-party democracy and of free market could serve as hallmarks of the West. In China, since the end of the 1970’s step by step the ancient ideological traditions have been appreciated again and the new concepts of peaceful and harmonious development evolved. At the beginning of the 21st century the Chinese leaders elaborated a new ideology of both harmonious domestic and international order aiming at peaceful development based on co-operation. Of course, there are still vivid the remnants of the previous Western-type approach of the brutal competition and of aggressive foreign policy.Notwithstanding divergent tendencies inside each of these civilisations, in general they both approach each other again, but this time in a common search for peace, cooperation and harmonious development. Their interpretations obviously differ, since in China such concepts are traditional, but rather new in the West, and in various respects both sides have different values and ideals. (shrink)

B a c k g r o u n d. According to the genre characteristics, the article is a form of publicizing analytical conclusions from the experience of research in the field of the philosophical Chinese studies at the National Academy of Sciences of Ukraine from 1991 to the present day. The material for understanding was supplied from the environment of scientific professional activity of prominent figures of Ukrainian philosophical Sinology from the H. Skovoroda Institute of Philosophy of the (...) NAS of Ukraine and the A. Krymskyi Institute of Oriental Studies of the NAS of Ukraine. The scientific achievements of academic Sinologists, who are leading researchers of Chinese philosophical education, science and culture from the archaic to modern times, are highlighted. They are, namely: V. Kiktenko, V. Pyrohiv, V. Hamianin, S. Kapranov, Y. Hobova and A. Usyk. M e t h o d s. The article uses an analytical approach based on the study of historical and philosophical sources. The methodological basis of the research is the main methods of historical and philosophical science: problem-categorical analysis, socio-cultural analysis and biographical analysis. At the same time, the methods of situational and contextual analysis of scientific texts are applied. R e s u l t s. Four conditional thematic vectors of the progress of academic philosophical Sinology in modern Ukraine are classified, namely the study of: 1. the history of ancient Chinese philosophy, especially Confucianism; 2. the history of Chinese philosophy in the 19th – early 21st centuries; 3) the history of Ukrainian Sinology in the 18th – early 21st centuries; 4. the history of modern foreign Sinology. The director of the A. Krymskyi Institute of Oriental Studies of the NAS of Ukraine and the head of the Ukrainian Association of Sinologists V. Kiktenko very effectively studies all these vectors, especially the last three of them. His colleagues at the institute V. Pyrohiv, V. Hamianin and Y. Hobova mainly research the first of these vectors, and primarily the history of Confucianism. Employees of the H. Skovoroda Institute of Philosophy of the NAS of Ukraine S. Kapranov and A. Usyk are also focused scientific attention on the history of Confucianism, in particular, the second of them studies social ethics and anthropology of Confucius. C o n c l u s i o n s. As a result it was established that modern domestic philosophical academic Sinology is a qualitatively new and innovative direction of Oriental studies in independent Ukraine. This discipline was formed as a result of the two-century progress of Ukrainian Chinese studies from the era of Hetmanshina until now. V. Kiktenko and his colleagues have made a significant and already internationally recognized contribution to the study of both the classical philosophical schools of Ancient China and their ideological heirs, in particular, the leaders of the PRC and the CCP from Deng Xiaoping to Xi Jinping during these thirty years. V. Kiktenko also laid the foundations for the study both of the history of Ukrainian Chinese studies and of modern foreign, primarily Western European and North American, Sinology. (shrink)

The article presents a comparison of the interpretations of Edmund Husserl’s early philosophy, created in different local contexts: ones by Polish researchers (Kazimir Tvardovsky, Jan Luka sevich, Vladyslav Tatarkevych, Roman Ingarden, Aleksander Rozenblum-Augustowski) in the period 1895-1945, and Ukrainian philosopher Volodymyr Yurynets. This comparison takes place against the background of considering the differences in the conditions of the development of philosophy in pre-war and interwar Poland and the USSR. The author demonstrates the similarity of the readings of Husserl’s phenomenology (...) by Polish researchers and Yurynets and proves that the similarity between them is not only in the thematic focus of criticism of phenomenological philosophy, but also in its validity and level. In addition, the author offers an approach to the study of Yurynets’ figure and work, based on considering him primarily as a representative of Western intellectual culture. In particular, the possibility of considering Yurynets ‘ objections to Husserl’s project of phenomenological philosophy not as determined by ideological dictates, but as symptomatic of the European intellectual culture of the beginning of the 20th century is substantiated. Both Yurynets and the Polish phenomenological movement criticize phenomenology for its lack of coherence, and it is about both the internal coherence of phenomenological philosophy and its coherence with contemporary sciences. Particular attention is paid to the role of Yurynets in the history of Ukrainian studies of phenomenological philosophy in the context of the discussion about the origins of phenomenological studies in Ukraine.The author considers the investigations of the phenomenological movement in Poland to be fruitful for modern studies of phenomenological philosophy in Ukraine - a phenomenon that had a significant impact on the development of a wide range of humanitarian disciplines in Europe in the 20th-21st centuries and which has direct intersections and common personalities with Ukrainian philosophy. The same seems promising for other European local traditions. (shrink)

Throughout all the years of independence and the systemic transformation that Ukraine is currently in, the country's official policy on religious phenomenon has undergone significant positive changes compared to the previous period. It also affected the creation of certain conditions for the functioning of different religious organizations and the very nature of the religious factor in society. In our view, the process of revival and development in the new historical conditions of Islam in the context of the specific culture of (...) the Donetsk region is quite indicative and peculiar. (shrink)

The reception of Martin Bernal’s Black Athena in 1987 by classicists focused on Bernal’s errors of fact rather than on the content of his message. The thrust of this message was that Classics is a Eurocentric project that systematically excluded the Levantine and Egyptian contribution to European civilization. In 1996, I was hired to develop a Black Athena course to counter the Afrocentric view that black people were systematically excluded from their contribution to the fetishization of “Western Civilization” in (...) Classics, Near Eastern Studies, Art History, and History, among other fields of study. I chose to avoid devaluating Afrocentric views or valorizing traditional views of Greece as the ethnically pure fount of European civilization. Instead, the course structure underscored that a thorough interrogation of the evidence could promote inclusive and multicultural histories by focusing on how civilization began in the east. Fast forward to the present: classicists have embarked on numerous projects to decolonize the fields of ancient studies through outreach, “colorizing” the Classics, and by recruiting people of color to reshape these fields. In considering the ethical issues involved in this project to decolonize Classics and related areas of research, I argue that the institutional positionality of a discipline that inscribes itself as central can never de-colonize itself but should de-center its privileged position in favor of a broader approach including neighboring regions. (shrink)

The purpose of the article is to identify, analyze and summarize the main theological and sociological approaches to the study of the latest trends of the Western Protestant theological inquiry that takes into account the condition of postmodernity, based on the study of the researches of the Emerging church. As a methodological foundation of the research it is employed the interdisciplinary approach, as well as the comparative method, which gives the researcher the opportunity to fully consider the theological and (...) socio-cultural features of Emerging Church. Scientific novelty. As follows from the analysis, there are various theological and sociological interpretations of the church. In particular, the phenomenon of post-modern religiosity is interpreted as a form of protest against the traditional evangelical Protestantism, as the movement of cultural and religious criticism, whose identity is formed by the deconstruction of narratives and discourses of traditional evangelical Christianity, as the autonomous Protestant tradition that applies postmodern forms of knowledge for rethinking of the Christian faith. Conclusions. A new phenomenon of Western Christianity has caused intense debate in the scientific and especially theological environment. Despite the availability of a wide range of interpretations of the new movement, the researchers acknowledge its religious innovative meaning, recognizing the potential of the Emerging Church to actualize the process of transformation of traditional institutions and practices of Protestantism so that it again would be able to enter into dialogue with society in a new socio-cultural situation. (shrink)

After Stalin's death, the struggle for power took place in the top of the CPSU, and in the lower echelons they took a standstill, so in 1953, in the reports of the ROC Commissioner and the Commissioner of Religious Cults, he was formally restrained.

David Garland's The Culture of Control provides a powerful analysis of trends in crime and criminal justice policy over the last 30 years. This note re?examines two parts of the Garland thesis. First, it argues that punitive criminal justice policy is rooted in an authoritarian neoconservative politics that shares little with free?market ideology. Second, research on the collateral consequences of incarceration suggests that the penal system, at least in America, has become a significant influence on, rather than just a product (...) of, the social structure of late modernity. (shrink)

This article examines the interaction of ideas of Modern Western philosophy, including Polish philosophy, and Ukrainian philosophy in Eastern Galicia in the late eighteenth century through the early twentieth century. The authors argue that during this period the methodological foundations of Ukrainian philosophy and its history, both in periodization, and the development of philosophical terminology, were intensively elaborated. This is proved by the analyzing works of such Galician thinkers and cultural figures as Klym Hankevych and Ilarion Svientsits’kyi. (...) Both were able to involve Ukrainian philosophy in Central-Eastern philosophical discourse. Such an involvement was fruitful because it contributed to the development of Ukrainian philosophy and its methodology for both historic-philosophical researches and the formation of philosophical terminology. (shrink)

This paper describes a phenomenological investigation of the experience of farm tourism in the South West Tapestry Region of Western Australia from the perspective of both hosts and guests. The purpose of the study was to gain an understanding of what motivates people to operate a farm tourism business, and what motivates people to seek farm tourism holidays. In this context, phenomenology was applied as action research into the human dynamics of tourism. The study employs a combined methodological (...) research model drawn from the work of distinguished phenomenologists to explicate the experience of hosts and guests. The phenomenological descriptions derived through the explication process encapsulate the invariant structures or essence of meaning for each group. The most significant of these structural meanings for guests was the desire to relax in the tranquillity of the rural landscape and so recover from the stresses of their busy city lifestyle. Hosts were highly motivated to meeting new people, especially those with whom they shared a common interest. The motivations for the two groups were found to be highly compatible which augurs well for the future of farm tourism in the region. Indo-Pacific Journal of Phenomenology , Volume 2, Edition 1, April 2002. (shrink)

Considering the period of the fund's activities, namely the end of the 18th and the beginning of the 20th century, one should pay attention to the state of education of Bukovina before the foundation, in particular, in the pre-Austrian period. The situation with education here was not the best, but on the contrary - she was in an abandoned state. At that time the church was engaged in school, and therefore the focus was on religious education. The first schools in (...) the country were founded at the Putna monastery and in the region of Suceava and Radovtsy. If the boyars wanted to give their sons a higher education, they were forced to send them to Ukrainian schools in Lviv or Kiev, and whether in the capital of Western European countries - Vienna or Paris. It follows that the majority of the population, which remained outside the spiritual state or origin not from the boyars, remained illiterate, but in decades and was completely ignorant. This situation with education in the region was until the annexation of Bukovina by the Austrian Empire in 1774. (shrink)

One of the most important elements of the spiritual culture of a society that actively influences the lives of many peoples living in Ukraine is religion. The analysis of the status of various religious communities in the legal field of the Crimean ASSR, their interaction with the central and local bodies of Soviet power gives an opportunity to thoroughly study the mechanism of suppression of religion, the formation of completely different forms of worldview and value system. The study of this (...) problem is especially relevant at the present stage, when new principles of state-church relations are being developed. (shrink)