Religion and the crisis in Ukraine

Kozelsky, Mara

doi:10.1080/1474225x.2014.957635

Cited by 12 publications

(9 citation statements)

References 18 publications

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“…It must be noted that various issues at the intersection of religion and politics in Ukraine have by no means been ignored by scholars of religion, sociologists, and political scientists since the mid-1990s (Bociurkiw 1995; Plokhy and Sysyn 2003; Mitrokhin 2010). Extensive research has been done on the church–state relations and the political role of churches in Ukraine in the period before and during the Euromaidan protests of 2013 (Denysenko 2014; Kozelsky 2014; Wanner 2014; Wawrzonek 2014; Panych 2015). Amongst the most significant studies on the religious factor in the Russian–Ukrainian conflict are the articles of Mulford (2016), Hudson (2018), and Jedraszczyk (2018).…”

Section: Literature Review Methodology and Source Materialsmentioning

confidence: 99%

Church and State in Ukraine after the Euromaidan: President Poroshenko's Discourse on Religion, 2014–2018

Shestopalets

2019

Politics and Religion

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This article explores the discursive aspect of the church–state relationship in Ukraine after the Euromaidan protests and the outburst of the Russian–Ukrainian crisis in February 2014. In particular, it analyzes the evolution of the core elements in the discourse on religion by President Petro Poroshenko in the period 2014–2018. It also traces the sources of his ideological representation of the church as a key attribute of Ukrainian political order and national identity, along with the army and the state language. This study demonstrates that, in addition to their intensive practical efforts intended to facilitate the emergence of a united autocephalous Orthodox Church, the Ukrainian state authorities strove to establish and promote an ideological paradigm which features a close binding of religion and nationalism.

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Section: Literature Review Methodology and Source Materialsmentioning

confidence: 99%

Church and State in Ukraine after the Euromaidan: President Poroshenko's Discourse on Religion, 2014–2018

Shestopalets

2019

Politics and Religion

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“…These political and religious developments in Russia have been particularly evident in the Ukrainian crisis. Once again, religion is not the only thing at play here; it is however, as recent studies have highlighted, a central aspect of the crisis that intersects and interacts in various ways with other features of national and international politics (Kozelsky, 2014; Suslov, 2016; Wanner, 2015). The Ukrainian Greek Catholic Church has overtly supported Kiev.…”

Section: Ukraine: Moments Of Religious and Political Electricitymentioning

confidence: 99%

Das Abendland: The politics of Europe’s religious borders

Forlenza

Turner

2018

Critical Research on Religion

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The religious borders of Europe, which are more evident and controversial than ever, challenge established forms of political legitimacy and the legal requirements for citizenship. Perhaps covertly rather than overtly, they shape politics and policies. While scholars have once again resorted to Edward Said’s Orientalism to describe the dynamic at play, this article argues that the Orientalism narrative of East and West is too simple to capture the actual complexity of Europe’s borders. There are four religious and thus four cultural-symbolic borders, which are increasingly defining the continent: north-western Europe is Protestant, southern Europe is Catholic, the East is Orthodox and increasingly nationalist, and the South and Near East are Muslim. The cultural purity and the values that Europe craves in search of identity and order are simply not available in a world of global interconnectedness and social diversity.

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“…18 A similar case was the celebration of the mythologized figure of tenth-century Prince Vladimir. According to legend, he was baptized in Crimea, and this was referred by Putin as a way of legitimizing the annexation of the peninsula in 2014; Prince Vladimir is known as the baptizer of Russia -an event celebrated by a huge monument installed next to the Kremlin in 2016 (see Kozelsky, 2014;Obrashchenie, 2014).…”

Section: Final Stop: Religion In Political Imaginary and Practicementioning

confidence: 99%

From urban landscape to national culture: Russia’s conspicuous religious simulacra and enduring, if fragile, secularity

Agadjanian

2021

Social Compass

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This article considers the place religion holds in post-Soviet Russian society, and most importantly, the case of the dominant Russian Orthodoxy. It shows that the gap between low everyday religiosity and high public profile of religion is the key to a specific Russian version of secularity. How religion’s spectacular appropriation of physical and social space, up to the imaginative space of the national culture as such, does not cancel the strong counterweight of deeply ingrained secular cultural arrangements – either genetically linked to some European variations or specifically related to (post)communist experience.

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Religion and the crisis in Ukraine

Cited by 12 publications

References 18 publications

Church and State in Ukraine after the Euromaidan: President Poroshenko's Discourse on Religion, 2014–2018

Church and State in Ukraine after the Euromaidan: President Poroshenko's Discourse on Religion, 2014–2018

Das Abendland: The politics of Europe’s religious borders

From urban landscape to national culture: Russia’s conspicuous religious simulacra and enduring, if fragile, secularity

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