Report on International Religious Freedom 2005: Ukraine
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ENGLISH Original: RUSSIAN Delegation of the Russian Federation
PC.DEL/21/19 17 January 2019 ENGLISH Original: RUSSIAN Delegation of the Russian Federation STATEMENT BY MR. ALEXANDER LUKASHEVICH, PERMANENT REPRESENTATIVE OF THE RUSSIAN FEDERATION, AT THE 1212th MEETING OF THE OSCE PERMANENT COUNCIL 17 January 2019 On the situation in Ukraine and the need to implement the Minsk agreements Mr. Chairperson, The start of the new year 2019 has not brought any significant improvement in the situation in Ukraine. The Ukrainian leadership has proved unable to refrain from armed provocations in Donbas or measures that result in a further deterioration of the situation across the country. The New Year/Christmas ceasefire declared in Donbas is not being fully respected. It has helped to reduce the number of skirmishes but has not led to “complete silence”. It would appear that the Ukrainian Government had and still has no intention of observing the ceasefire. This is confirmed by the observations made by the OSCE Special Monitoring Mission to Ukraine (SMM) – within a day of the announcement of the ceasefire, some Ukrainian soldiers admitted to the Mission that they had not even received any such orders. During the first day of the ceasefire 162 violations were recorded. The shelling did not even stop on the eve of the peaceful holiday of Orthodox Christmas. On 16 January, company tactical exercises involving live firing were carried out by a mechanized unit of the 17th Separate Tank Brigade (Kryvyi Rih, Zaporizhia region), during which offensive operations were practised. The Ukrainian Government has persistently paid no heed to the disengagement of forces and hardware in Stanytsia Luhanska. -
'Traditional' Churches in Independent Ukraine
Ukraine twenty years after independence ISBN 978-88-548-7765-8 DOI 10.4399/97888548776586 pag. 55–74 (febbraio 2015) ‘Traditional’ Churches In Independent Ukraine In Search of Common Identity F. Iwan Dacko, F. Oleh Turii It is general knowledge that the year 1989 marked a significant change in the public life of Eastern European countries. Ukraine was no exception. After the celebrations of the millennium of Baptism of Kyivan Rus’ (1988) one can even speak of a resurrection (Keleher 1993; 1997, Gudziak 1997, p. 49–72) of political, and particularly reli- gious life in Ukraine, which ultimately lead to the proclamation of its independence on 24 August 1991 and disintegration of Soviet Union. When we compare statistics they speak for themselves. In 1985 there were 16 religious confessions registered in the Ukrainian SSR, whereas in 2011 the number had risen to 120. In 1985, on the other hand, 6.2 thousand religious communities were oYcially recorded in Ukraine, whereas in 2011 they were 34.5 thousand, tendency increasing (Tserkva i suspil’stvo 2000–2001, p. 207)1. Objectively one has to admit that with such increase, there were tensions and conflict situations within these communities. This fact has been widely noted, especially among the Western mass media, frequently exaggerated and overestimated on all sides. Furthermore, there were and are tendencies to overemphasize these facts and politicize them. Today, however, after more than twenty years, we dare to express the opinion that basically it was, and still is the search towards self identification, or rather identity, of each religious community. -
Local and Regional Government in Ukraine and the Development of Cooperation Between Ukraine and the EU
Local and regional government in Ukraine and the development of cooperation between Ukraine and the EU The report was written by the Aston Centre for Europe - Aston University. It does not represent the official views of the Committee of the Regions. More information on the European Union and the Committee of the Regions is available on the internet at http://www.europa.eu and http://www.cor.europa.eu respectively. Catalogue number: QG-31-12-226-EN-N ISBN: 978-92-895-0627-4 DOI: 10.2863/59575 © European Union, 2011 Partial reproduction is allowed, provided that the source is explicitly mentioned Table of Contents 1 PART ONE .................................................................................................... 1 1.1 Introduction..................................................................................................... 1 1.2 Overview of local and regional government in Ukraine ................................ 3 1.3 Ukraine’s constitutional/legal frameworks for local and regional government 7 1.4 Competences of local and regional authorities............................................... 9 1.5 Electoral democracy at the local and regional level .....................................11 1.6 The extent and nature of fiscal decentralisation in Ukraine .........................15 1.7 The extent and nature of territorial reform ...................................................19 1.8 The politics of Ukrainian administrative reform plans.................................21 1.8.1 Position of ruling government ..................................................................22 -
Fractured Orthodoxy in Ukraine and Politics: the Impact of Patriarch Kyrill’S “Russian World”1
Logos: A Journal of Eastern Christian Studies Vol. 54 (2013) Nos. 1–2, pp. 33–67 Fractured Orthodoxy in Ukraine and Politics: The Impact of Patriarch Kyrill’s “Russian World”1 Nicholas E. Denysenko Abstract (Українське резюме на ст. 67) This article analyzes the intersection of “church” and “state” in Ukraine and the many complexities of a situation involving a multiplicity of both ecclesial and political actors: in the latter category, both Russia and Ukraine itself, in the context of a globalized world; in the former category the Ukrainian Orthodox Church of the Moscow Patriarchate; the Ukrainian Autocephalous Orthodox Church (in both pre- and post-war iterations); the Ukrainian Greco-Catholic Church; and the Ukrainian Orthodox Church-Kyiv Patriarchate. Adding to the complexity of these relations among these chur- ches and between these states is a new theopolitical ideology being sponsored by the current Patriarch Kiril of Moscow under the heading of a “Russian world,” which is supposed to unite at least East-Slavic Orthodoxy (if not other Orthodox Churches) and their host countries against the perceived threats of “Western” globalization. This “Russian world” is analyzed here for what it says, what reactions it has evoked among the four major churches in Ukraine; and for what it might portend for Orthodox Christians in Ukraine and well as relations between Moscow and Constantinople in the ongoing struggle for understanding of global primacy among Orthodox hierarchs. 1 All translations from Ukrainian and Russian are by Nicholas Denysenko unless otherwise noted. 34 Nicholas E. Denysenko Introduction Historically, Ukraine is a cradle of Orthodox Christianity, the center of the baptism of Rus’ in 988 during the rule of Grand Prince Vladimir. -
Odessa Intercultural Profile
City of Odessa Intercultural Profile This report is based upon the visit of the CoE expert team on 30 June & 1 July 2017, comprising Irena Guidikova, Kseniya Khovanova-Rubicondo and Phil Wood. It should ideally be read in parallel with the Council of Europe’s response to Odessa’s ICC Index Questionnaire but, at the time of writing, the completion of the Index by the City Council is still a work in progress. 1. Introduction Odessa (or Odesa in Ukrainian) is the third most populous city of Ukraine and a major tourism centre, seaport and transportation hub located on the northwestern shore of the Black Sea. Odessa is also an administrative centre of the Odessa Oblast and has been a multiethnic city since its formation. The predecessor of Odessa, a small Tatar settlement, was founded in 1440 and originally named Hacıbey. After a period of Lithuanian control, it passed into the domain of the Ottoman Sultan in 1529 and remained in Ottoman hands until the Empire's defeat in the Russo-Turkish War of 1792. In 1794, the city of Odessa was founded by decree of the Empress Catherine the Great. From 1819 to 1858, Odessa was a free port, and then during the twentieth century it was the most important port of trade in the Soviet Union and a Soviet naval base and now holds the same prominence within Ukraine. During the 19th century, it was the fourth largest city of Imperial Russia, and its historical architecture has a style more Mediterranean than Russian, having been heavily influenced by French and Italian styles. -
Sacred Architecture in the Area of Historical Volhynia
E3S Web of Conferences 217, 01007 (2020) https://doi.org/10.1051/e3sconf/202021701007 ERSME-2020 Sacred architecture in the area of historical Volhynia Liliia Gnatiuk1,* 1National Aviation University, Interior Design Department, Faculty of architecture, construction and design, Kyiv, Ukraine Abstract. This article discusses the genesis and historical development of the sacred complexes of historic Volhyn. Based on historical and architectural analysis, it is presented that sacred complexes of historic Volhynia were built according to the canons of temple architecture, and at the same time they have their own characteristics, related to national traditions and regional features which appeared as a result of the process of forming Christianity as a religion associated with national development in the specific study territory. The results of a comprehensive analysis of historical and archival documents found in the archives of Ukraine, Poland and Russia, as well as field research are presented. Results of system and theoretical research of significant retrospective analysis of canonical, historical and political prerequisites of sacral complexes were generalized. The concept of sacred complex structures throughout ХІ-ХІХ th centuries is suggested in correlation with the change of religious identity formation and differentiation according to religious requirements. Existence of autochthonous traditions and genuine vector of the Volhynia’s sacred complex development, considering the specific geopolitical location between East and West in the area where two different cultures collide with each other has been proved. The work is shifting statements concerning direct borrowing of architectural and stylistic components of architectural and planning structure and certain decorative elements. 1 Introduction Architecture more than other forms of art reflects the state of society, its political level, the degree of economic development, aesthetic tastes and preferences. -
Kyiv and Vatican Reaffirm That Pope's Visit Is on Track Kuchma Dismisses
INSIDE:• Ukraine and Russia sign pact on military cooperation — page 3. • Malanky: New York- and Toronto-style — page 10. • Non-profit organization promotes publishing in Ukraine — page 13. Published by the Ukrainian National Association Inc., a fraternal non-profit association Vol. LXIX HE KRAINIANNo. 4 THE UKRAINIAN WEEKLY SUNDAY, JANUARY 28, 2001 EEKLY$1/$2 in Ukraine UkrainianT CatholicU bishops convene Kuchma dismissesW Tymoshenko synod to elect primate of Church Former vice PM vows to continue fight by R.L. Chomiak Church worldwide. by Roman Woronowycz Yuschenko until January 23 to announce Special to The Ukrainian Weekly It was Metropolitan Sheptytsky who Kyiv Press Bureau that he had issued his own governmental reformed, renewed and globalized the decree. LVIV – The Synod of Bishops of the Church that until his tenure had been limit- KYIV – President Leonid Kuchma Mr. Kuchma said in Berlin that he Ukrainian Greek-Catholic Church began its ed to a corner of the Austro-Hungarian brought the political axe down on Vice signed the order not only because of the work here on Wednesday, January 24, with empire known as Eastern Galicia. It was he Prime Minister Yulia Tymoshenko on investigation by Procurator General the principal topic on the agenda being the who started sending priests to the continents January 19 in connection with charges of Mykhailo Potebenko but also “for other election of a new primate for the Church, a where Ukrainian Catholics were settling; as smuggling, forgery and tax evasion that reasons,” according to Interfax-Ukraine, successor to Cardinal Myroslav Ivan a result, today there are 34 Ukrainian the country’s chief prosecutor has leveled which included Ms. -
D. Martyshyn JEL M 400 DOI: 10.31264/2545-093X-2019-1(3
International Journal of New Economics, Public Administration and Law, № 1 (3) 2019 JEL M 400 DOI: 10.31264/2545-093X-2019-1(3)-189-195 Martyshyn Dеnys PhD in theology, Associate Professor [email protected] ORCID: 0000-0002-2770-7757 Researcher ID: S-5270-2018 SPIN: 5795-9773 The Head of the Department of Ukrainian Studies, Orthodoxy and Theology, Interregional Academy of Personnel Management, Kyiv, Ukraine ORTHODOX CHURCHES OF UKRAINE: REALITIES AND PROSPECTS OF DEVELOPMENT OF SOCIAL POLICY IN THE CONTEXT OF PROCESSES OF STATE FORMATION KOŚCIOŁY ORTODOX NA UKRAINIE: RZECZYWISTOŚCI I PERSPEKTYWY ROZWOJU POLITYKI SPOŁECZNEJ W KONTEKŚCIE PROCESÓW BUDOWLANYCH PAŃSTWA ПРАВОСЛАВНЫЕ ЦЕРКВИ УКРАИНЫ: РЕАЛИИ И ПЕРСПЕКТИВЫ РАЗВИТИЯ СОЦИАЛЬНОЙ ПОЛИТИКИ В КОНТЕКСТЕ ПРОЦЕССОВ ГОСУДАРСТВЕННОГО СТРОИТЕЛЬСТВА Abstract The article describes the modern theoretical foundations of social policy of Ukrainian Orthodox Churches and the practical activities of religious organizations in the context of the processes of state formation. The role of Orthodox Churches of Ukraine in strengthening the processes of state formation and unification of the Ukrainian people in the context of political, economic and cultural changes in the life of Ukraine is highlighted. The real problems and possible ways of developing the social policy of the Christian Church, as well as the main aspects of state building in the national theological and political thought are analyzed. It is substantiated that the dialogue between Ukrainian Christian Churches and society will always be the basic element of state formation, social development, as well as the platform of democratization processes in Ukraine. The article shows the interconnection between the social doctrine of the Church and the public administration, political science, philosophy and sociology. -
QUARTERLY REPORT for the Implementation of the PULSE Project
QUARTERLY REPORT for the implementation of the PULSE Project APRIL – JUNE, 2020 (²I² QUARTER OF US FISCAL YEAR 2020) EIGHTEENTH QUARTER OF THE PROJECT IMPLEMENTATION QUARTERLY REPORT for the implementation of the PULSE Project TABLE OF CONTENTS List of abbreviations 4 Resume 5 Chapter 1. KEY ACHIEVEMENTS IN THE REPORTING QUARTER 5 Chapter 2. PROJECT IMPLEMENTATION 7 Expected Result 1: Decentralisation enabling legislation reflects local government input 7 1.1. Local government officials participate in sectoral legislation drafting 8 grounded on the European sectoral legislative principles 1.1.1. Preparation and approval of strategies for sectoral reforms 8 1.1.2. Preparation of sectoral legislation 24 1.1.3. Legislation monitoring 33 1.1.4. Resolving local government problem issues and promotion of sectoral reforms 34 1.2. Local governments and all interested parties are actively engaged and use 40 participatory tool to work on legislation and advocating for its approval 1.2.1 Support for approval of drafted legislation in the parliament: 40 tools for interaction with the Verkhovna Rada of Ukraine 1.2.2 Support to approval of resolutions and directives of the Cabinet of Ministers: 43 tools for interaction with the Cabinet of Ministers of Ukraine 1.3. Local governments improved their practice and quality of services 57 because of the sound decentralised legislative basis for local governments 1.3.1. Legal and technical assistance 57 1.3.2. Web-tools to increase the efficiency of local government activities 57 1.3.3. Feedback: receiving and disseminating 61 Expected Result 2: Resources under local self-governance authority increased 62 2.1. -
The Ukrainian Weekly, 2021
INSIDE: l Romaniw recounts the Revolution of Dignity – page 7 l Metropolitan Epifaniy celebrates second anniversary – page 8 l Ukrainian National Museum announces re-opening – page 11 THE UKRAINIAN WEEKLY Published by the Ukrainian National Association Inc., a fraternal non-profit association Vol. LXXXIX No. 8 THE UKRAINIAN WEEKLY SUNDAY, FEBRUARY 21, 2021 $2.00 Rada resolution calls Euro-Maidan Parliament to consider bill on Western-backed a nation-building moment graft-fighting agency, threatening its independence Zelenskyy signs memoranda with UAE for $3 billion investment by Mark Raczkiewycz February 18-20, 2014, according to prose- cutors. Mr. Yanukovych subsequently fled KYIV – The Verkhovna Rada, Ukraine’s office and in 2019 was convicted in absen- legislative body, on February 17 passed a tia and sentenced to 13 years for high trea- resolution saying that the pro-democracy son while in self-exile in Russia. Euro-Maidan uprising that culminated this In the aftermath, Russia invaded month seven years ago was a significant Ukraine’s Crimean Peninsula and eventual- nation-building moment in the country’s ly seized it in early March 2014. history. Simultaneously, Moscow started to orches- Referred to as the “Revolution of trate anti-Kyiv protests that spread Dignity” in the document, a solid majority throughout the north- and southeast – of 295 lawmakers voted to give recognition including in Kharkiv, Odesa, Mykolayiv, to the nearly three-months of anti-govern- Kherson, Luhansk and Donetsk regions. ment protests against then-President Government and auxiliary buildings in Viktor Yanukovych’s increasingly authori- some of the cities were temporarily occu- tarian rule. -
Ukrainian Orthodox Church
UKRAINIAN ORTHODOX CHURCH - A POWERFUL PEACE ACTOR? According to the Constitution, Ukraine is a secular state, where its churches and all religious organizations are separated from the state and the legislative process. According to theologian Gennadiy Druzenko, in the framework of the regional scope, Ukraine might be described as one of the most religious countries in Europe.1 It is an undeniable fact, as the history of the Ukrainian Church dates back to the times of the Kyivan Rus, when its Prince Volodymyr the Great received Christianity from Constantinople in 988. It was one of the most remarkable event in the Ukrainian state creation that united Ukrainian people spiritually. However, it further served as an instrument of manipulations and basis for lies from the Russian side so as to justify its rights for the Ukrainian state. Further centuries are marked by a constant fight of the Ukrainian Orthodox Church of the Kyiv Patriarchate, Ukrainian Autocephalous Orthodox Church against the Ukrainian Orthodox Church of the Moscow Patriarchate, one of the most pivotal soft instruments of the Russian hybrid warfare and the Russian foreign policy in promoting ideas of the so-called “Russian World”, to become a powerful actor on the international arena and win hearts and minds of Ukrainians. Nevertheless, in the times of the “Ukraine crisis”, that broke out in 2014 after the illegal annexation of Crimea and the manifestations of the Russian aggression in Eastern Ukraine, the question of the religious independence from Russia was more pressing than ever. And finally, on January 9, 2019, a historical event has taken place – Ecumenical Patriarchate Bartholomew signed the Tomos of autocephaly, as a result the newly-established Orthodox Church of Ukraine was granted its canonical independence. -
Eastern Christianity and Politics: Church-State Relations in Ukraine
CAMBRIDGE INSTITUTE ON RELIGION & INTERNATIONAL STUDIES Eastern Christianity and Politics: Church-State Relations in Ukraine Lucian N. Leustean | 11 January 2016 Cambridge Institute on Religion & International Studies Clare College Trinity Lane CB2 1TL Cambridge United Kingdom CIRIS.org.uk This report was commissioned by CIRIS on behalf of the Transatlantic Policy Network on Religion and Diplomacy (TPNRD). CIRIS’s role as the secretariat for the TPNRD is a partnership with George Mason University and is funded by the Henry Luce Foundation. 1 Eastern Christianity and Politics: Church-State Relations in Ukraine On 23 June 2001, Pope John Paul II arrived in Kyiv for a five-day state visit on the invitation of President Leonid Kuchma. Upon arrival, his first words uttered in Ukrainian were: ‘Let us recognise our faults as we ask forgiveness for the errors committed in both the distant and recent past. Let us in turn offer forgiveness for the wrongs endured. Finally, with deep joy, I have been able to kiss the beloved soil of Ukraine. I thank God for the gift that he has given me today’.1 The Pope’s words, which combined religious diplomacy with political reconciliation, were received with scepticism by his counterparts in Kyiv and Moscow. A few weeks earlier, Metropolitan Vladimir, head of the largest Ukrainian Orthodox Church (Moscow Patriarchate), asked the Pope to cancel his visit, an unusual request which was regarded as breaching the Vatican protocol. Furthermore, Patriarch Aleksii II of the Russian Orthodox Church declined meeting the Pope either in Moscow, or in Kyiv, as long as ‘the Greek-Catholic war continues against Orthodox believers in Ukraine and until the Vatican stops its expansion into Russia, Belarus and Ukraine’.2 The Patriarch’s reference to ‘a war’ between Orthodox and Catholics, and continuing religious tension in Ukraine, are part of the wider and complex trajectory of church- state relations within the Eastern Christian world which has developed after the end of the Cold War.