The prospect of creating children through somatic cell nuclear transfer has elicited widespread concern, much of it in the form of fears about harms to the children who may be born as a result. There are concerns about possible physical harms from the manipulations of ova, nuclei, and embryos, which are parts of the technology, and about possible psychological harms, such as a diminished sense of individuality and personal autonomy. There are ethical concerns as well about a degradation of the quality of parenting and family life if parents are tempted to seek excessive control over their children's characteristics, to value children according to how well they meet overly detailed parental expectations, and to undermine the acceptance and openness that typify loving families. Virtually all people agree that the current risks of physical harm to children associated with somatic cell nuclear transplantation cloning might justify a prohibition at this time on such experimentation[i]. In addition to physical harms, many worry about psychological harms associated with such cloning. One of the forms of psychological harm most frequently mentioned is the possible loss of a sense of uniqueness. Although the myth of genetic determinism is dispelled, but some doubts about cloning and identity remain that I am going to argue that somatic cell nuclear transfer cloning creates serious issues of identity and individuality especially in the Psychological identity and forces us to reconsider how we define ourselves because Cloned children each will be genetically virtually identical to a human being who has already lived and also the expectations for their lives may be shadowed by constant comparisons to the life of the "original."[ii] Moreover, comment on the importance of genetic uniqueness not only for individuals but also in the eyes of their parents [i] . See :National Bioethics Advisory Commission [NBAC], Cloning Human Beings, Bethesda, MD: Government Printing Office, June 1997.p.62 [ii] . See :President's Council on ...
The conflict between Christianity and Islam is a core issue for all varieties of European neo-nationalist and nativist right-wing ideological organisation, from populist and far-right parties to extra-parliamentary groups and individuals. As a mundane political-social critique, this defensive and nationalistic form of anti-Islamism focuses on the downsides of mass immigration from Northern Africa and the Middle East, stressing the incompatibility of gross gender inequality, sexual intolerance and religiously motivated Islamist terrorism as well as the theocratic sharia system of laws with the secular European model of society. Antisemitism makes an appearance in the guise of the old Nazi concept which portrays 'World Jewry' as a community of international financial exploiters, allegedly inspired in their misdeeds by their religion. However, this notion is being countered by a stronger, prosemitic ideology, portraying the state of Israel as an ally in the struggle against Islam(ism). As 'traditional' European religions, Christianity and the different historical and local varieties of paganism serve as important points of positive identification.
The conflict between Christianity and Islam is a core issue for all varieties of European neo-nationalist and nativist right-wing ideological organisation, from populist and far-right parties to extra-parliamentary groups and individuals. As a mundane political-social critique, this defensive and nationalistic form of anti-Islamism focuses on the downsides of mass immigration from Northern Africa and the Middle-East, stressing the incompatibility of gross gender inequality, sexual intolerance and religiously motivated Islamist terrorism as well as the theocratic sharia system of laws with the secular European model of society (Vuorinen 2014: 188–94). Antisemitism makes an appearance in the guise of the old Nazi concept which portrays 'World Jewry' as a community of international financial exploiters, allegedly inspired in their misdeeds by their religion. However, this notion is being countered by a stronger, prosemitic ideology, portraying the state of Israel as an ally in the struggle against Islam(ism). As 'traditional' European religions, Christianity and the different historical and local varieties of paganism serve as important points of positive identification. ; Peer reviewed
The relevance of the research. The various approaches are analyzed on the essence of nostalgia, ranging from psychological understanding of this phenomenon as emigrant`s neurosis and mental illness to a more profound comprehension of it as a cultural and philosophical "universalia" that concerns complicated mechanisms of historical memory, identity, time and eternity. Analysis of research and publications. Among contemporary researchers investigating the ethical, religious and cultural-historical dimensions of nostalgia, there should be mentioned S. Boim, F. Davis, S. Merzlyakov, V. Nurkov, Y. Davydov, E. Loftus, O. Fedkov, M. Rewakowicz, M. Shkandrij, M. Boichenko, O. Yakovleva, V. Liakh, E. Novikov and many others researchers. The purpose of the paper is to examine the ethical and religious dimensions of nostalgia, to figure out the connection of nostalgia with the problems of memory, time and eternity. Presentation of the main research material. The article deals with the cultural phenomenon of nostalgia, its religious, ethical and general philosophical aspects. It is shown that nostalgia is based on memory value selectivity, due to which a moral tradition, social and individual identity, and the continuity of generations are established. Modern man rebels against the actual state of being as untrue and non-authentic. He feels nostalgia for the past as something right and proper. A person not only mythologizes, but also seeks to resurrect the past in a symbolic way. In this almost religious faith in the resurrection of what is gone there is an existential certainty for the final cancellation of time and triumph of eternity, within which everything is preserved and nothing is forgotten. Nostalgic lust for the past is inherent to humanity throughout its history and is especially actualized in the culture of postmodernism. Conclusion. Nostalgia is a kind of personal and social myth creation, the construction of the historical identity. It reconstructs the past, which appears not only valuable and significant for the present, but also proper. Nostalgia is a moral phenomenon based on a morally healthy memory, capable of forgiveness, reconciliation and love for one's own destiny. The attention is stressed on metaphysical, political and aesthetic forms of nostalgia that oppose destructive force of nihilism ; Актуальність дослідження. У статті проаналізовані різноманітні підходи до вивчення сутності ностальгії, починаючи від психологічного розуміння цього феномену як «неврозу емігранту» чи душевної хвороби і закінчуючи більш глибинним його осмисленням як культурної і філософської універсалії, яка зачипає проблеми пам'яті , історичної ідентичності, часу, вічності тощо. Аналіз досліджень і публікацій. Серед сучасних дослідників, що вивчають різні філософські, релігійні та культурно-історичні аспекти ностальгії, слід відмітити С. Бойма, Ф. Девіса, С. Мерзлякова, В. Нуркова, Ю. Давидова, Э. Лофтус, О. Федькова, М. Ревакович, М. Шкандрія, М. Бойченко, О. Яковлеву, В. Ляха и многих других. Мета статті - дослідити етичні і релігійні виміри ностальгії, з'ясувати звязок ностальгії із проблемами пам'яті, часу і вічності. Результати дослідження. В статті досліджено культурний феномен ностальгії, її соціальні, психологічні, етичні і загальнофілософські аспекти. Показано, що завдяки ностальгії, яка спирається на ціннісно навантажену память, встановлюється моральна традиція, соціальна та індивідуальна ідентичність, звязок поколінь. Бунтуючи проти актуального стану речей і ностальгуючи за минулим як належним, людина не просто міфологізує, але й намагається символічно воскресити його. У ностальгічній вірі у воскресіння міститься надія на остаточне скасування всього темпорального і торжество вічності. Туга за минулим супроводжує людство протягом усієї його історії і особливо актуалізується в культурі постмодерну. Висновки. Ностальгія – різновид персонального і соціальної міфотворчості, спосіб конструювання історичної ідентичності. Вона реконструює минуле, яке виступає не лише цінним і значущим для теперішнього, але й належним. Ностальгія – це моральний феномен, заснований на морально здоровій памяті, здатної до пробачення, примирення і любові до власної долі. Виокремлені метафізична, політична та естетична форми ностальгії, які протистоять руйнівній силі нігілізму ; Актуальность исследования. В статье проанализированы различные подходы к исследованию сущности ностальгии, начиная от психологического понимания этого феномена как «невроза эммигранта» или душевной болезни и заканчивая более глубоким его осмыслением как культурной и философской универсалии, которая затрагивает проблемы памяти, исторической идентичности, времени, вечности. Анализ исследований и публикаций. Среди современных исследователей, изучающих различные философские, религиозные и культурно-исторические аспекты ностальгии, следует отметить С. Бойма, Ф. Девиса, С. Мерзлякова, В. Нуркова, Ю. Давидова, Э. Лофтус, О. Федкова, М. Ревакович, М. Шкандрия, М. Бойченко, О. Яковлеву, В. Ляха и многих других. Цель статьи – исследовать этические и религиозные измерения ностальгии, выяснить связь с ностальгии с проблемами памяти, времени и вечности. Результаты исследования. В статье исследован культурный феномен ностальгии, её социальные, психологические, этические и общефилософские аспекты. Показано, что благодаря ностальгии, которая опирается на «ценностно нагруженную» память, устанавливается моральная традиция, социальная и индивидуальная идентичность, связь поколений. Бунтуя против актуального состояния вещей и ностальгируя за прошлым как должным, человек не просто мифологизирует, но и пытается символически воскресить его. В ностальгической вере в воскресение содержится надежда на окончательное упразднение времени и триумф вечности. Тоска по прошлому сопровождает человечество на протяжении всей его истории и особенно актуализуется в культуре постмодерна. Выводы. Ностальгия – разновидность персонального и социального мифотворчества, способ конструирования исторической идентичности. Она реконструирует прошлое, которое выступает не только ценным и значимым для настоящего, но и должным. Ностальгия - это моральный феномен, основанный на морально здоровой памяти, способной к прощению, примирению и любви к своей судьбе. Выделены метафизическая, политическая и эстетическая формы ностальгии, которые противостоят разрушительной силе нигилизму
The relevance of the research. The various approaches are analyzed on the essence of nostalgia, ranging from psychological understanding of this phenomenon as emigrant`s neurosis and mental illness to a more profound comprehension of it as a cultural and philosophical "universalia" that concerns complicated mechanisms of historical memory, identity, time and eternity. Analysis of research and publications. Among contemporary researchers investigating the ethical, religious and cultural-historical dimensions of nostalgia, there should be mentioned S. Boim, F. Davis, S. Merzlyakov, V. Nurkov, Y. Davydov, E. Loftus, O. Fedkov, M. Rewakowicz, M. Shkandrij, M. Boichenko, O. Yakovleva, V. Liakh, E. Novikov and many others researchers. The purpose of the paper is to examine the ethical and religious dimensions of nostalgia, to figure out the connection of nostalgia with the problems of memory, time and eternity. Presentation of the main research material. The article deals with the cultural phenomenon of nostalgia, its religious, ethical and general philosophical aspects. It is shown that nostalgia is based on memory value selectivity, due to which a moral tradition, social and individual identity, and the continuity of generations are established. Modern man rebels against the actual state of being as untrue and non-authentic. He feels nostalgia for the past as something right and proper. A person not only mythologizes, but also seeks to resurrect the past in a symbolic way. In this almost religious faith in the resurrection of what is gone there is an existential certainty for the final cancellation of time and triumph of eternity, within which everything is preserved and nothing is forgotten. Nostalgic lust for the past is inherent to humanity throughout its history and is especially actualized in the culture of postmodernism. Conclusion. Nostalgia is a kind of personal and social myth creation, the construction of the historical identity. It reconstructs the past, which appears not only valuable and significant for the present, but also proper. Nostalgia is a moral phenomenon based on a morally healthy memory, capable of forgiveness, reconciliation and love for one's own destiny. The attention is stressed on metaphysical, political and aesthetic forms of nostalgia that oppose destructive force of nihilism ; Актуальність дослідження. У статті проаналізовані різноманітні підходи до вивчення сутності ностальгії, починаючи від психологічного розуміння цього феномену як «неврозу емігранту» чи душевної хвороби і закінчуючи більш глибинним його осмисленням як культурної і філософської універсалії, яка зачипає проблеми пам'яті , історичної ідентичності, часу, вічності тощо. Аналіз досліджень і публікацій. Серед сучасних дослідників, що вивчають різні філософські, релігійні та культурно-історичні аспекти ностальгії, слід відмітити С. Бойма, Ф. Девіса, С. Мерзлякова, В. Нуркова, Ю. Давидова, Э. Лофтус, О. Федькова, М. Ревакович, М. Шкандрія, М. Бойченко, О. Яковлеву, В. Ляха и многих других. Мета статті - дослідити етичні і релігійні виміри ностальгії, з'ясувати звязок ностальгії із проблемами пам'яті, часу і вічності. Результати дослідження. В статті досліджено культурний феномен ностальгії, її соціальні, психологічні, етичні і загальнофілософські аспекти. Показано, що завдяки ностальгії, яка спирається на ціннісно навантажену память, встановлюється моральна традиція, соціальна та індивідуальна ідентичність, звязок поколінь. Бунтуючи проти актуального стану речей і ностальгуючи за минулим як належним, людина не просто міфологізує, але й намагається символічно воскресити його. У ностальгічній вірі у воскресіння міститься надія на остаточне скасування всього темпорального і торжество вічності. Туга за минулим супроводжує людство протягом усієї його історії і особливо актуалізується в культурі постмодерну. Висновки. Ностальгія – різновид персонального і соціальної міфотворчості, спосіб конструювання історичної ідентичності. Вона реконструює минуле, яке виступає не лише цінним і значущим для теперішнього, але й належним. Ностальгія – це моральний феномен, заснований на морально здоровій памяті, здатної до пробачення, примирення і любові до власної долі. Виокремлені метафізична, політична та естетична форми ностальгії, які протистоять руйнівній силі нігілізму ; Актуальность исследования. В статье проанализированы различные подходы к исследованию сущности ностальгии, начиная от психологического понимания этого феномена как «невроза эммигранта» или душевной болезни и заканчивая более глубоким его осмыслением как культурной и философской универсалии, которая затрагивает проблемы памяти, исторической идентичности, времени, вечности. Анализ исследований и публикаций. Среди современных исследователей, изучающих различные философские, религиозные и культурно-исторические аспекты ностальгии, следует отметить С. Бойма, Ф. Девиса, С. Мерзлякова, В. Нуркова, Ю. Давидова, Э. Лофтус, О. Федкова, М. Ревакович, М. Шкандрия, М. Бойченко, О. Яковлеву, В. Ляха и многих других. Цель статьи – исследовать этические и религиозные измерения ностальгии, выяснить связь с ностальгии с проблемами памяти, времени и вечности. Результаты исследования. В статье исследован культурный феномен ностальгии, её социальные, психологические, этические и общефилософские аспекты. Показано, что благодаря ностальгии, которая опирается на «ценностно нагруженную» память, устанавливается моральная традиция, социальная и индивидуальная идентичность, связь поколений. Бунтуя против актуального состояния вещей и ностальгируя за прошлым как должным, человек не просто мифологизирует, но и пытается символически воскресить его. В ностальгической вере в воскресение содержится надежда на окончательное упразднение времени и триумф вечности. Тоска по прошлому сопровождает человечество на протяжении всей его истории и особенно актуализуется в культуре постмодерна. Выводы. Ностальгия – разновидность персонального и социального мифотворчества, способ конструирования исторической идентичности. Она реконструирует прошлое, которое выступает не только ценным и значимым для настоящего, но и должным. Ностальгия - это моральный феномен, основанный на морально здоровой памяти, способной к прощению, примирению и любви к своей судьбе. Выделены метафизическая, политическая и эстетическая формы ностальгии, которые противостоят разрушительной силе нигилизму
Article was prepared within the scopes of grant funded by Shota Rustaveli National Scientific Fund of Georgia (FR 17-554 Documentary Sources (Deeds, Epigraphic Inscriptions, Colophons) in the First half of 17th c. (1600-1662) about the Kings of Kartli and Kakheti (research and publication of sources). For thorough study of Iran-Georgian relationships in 16th – 17th centuries research of Georgian-Persian historical documents is of particular interest. These historical documents provide valuable data about social, administrative and state institutes in Georgia.Georgian-Persian historical documents describe dynamically the political, social and religious processes that have taken place in Eastern Georgia due to intervention of Safavid Iran in 16th-17th centuries. Studying of the separate segments of diplomatic monuments – interrelations between Georgian and Persian texts provide precise illustration of Georgian reality and specific nature of political, social and religious relations between Iran and Georgia.Research of Georgian-Persian bilingual deeds clearly shows attempts of Iran to intervene into Georgian landholding system and its substitution with Iranian-Moslem one; Invocation of Georgian kings and the legends on their Persian seals clearly demonstrate the political and religious influence to which they were subjected as a result of Safavid censorship. Based on all these, we can imagine specific nature of operation of Georgian secretariat-chancellery, see the movement of the documents from their composition to their entry into legal force and the term of their effectiveness.Studying of the seals on Persian and Georgian texts of diplomatic monuments allowed identification of important chancellery officials participating in issuance of Georgian-Persian documents, as well as in their consideration and approval.Georgian texts of bilingual documents, with their contents and structure, were entirely based on Georgian traditions of paperwork while the Persian texts complied with Iranian requirements. Iranian diplomatic formulas were adapted to Georgian reality.Georgian-Persian historical deeds provide unbiased description of severe reality resulting from religious and political power of Iran in Eastern Georgia; and Georgians had to fight for maintaining their state, national and religious identity. ; Исследование проводилось при финансовой поддержке Грузинского национального научного фонда имени Шота Руставели. В рамках проекта (Ф №17_554) «Документальные источники (грамоты, эпиграфические памятники, колофоны рукописей) о царях Картли и Кахети первой половины XVII века (1600–1662) (публикация и исследование источников)».Для тщательного изучения грузино-персидских отношений XVI–XVII вв. особенный интерес представляет исследование исторических документов этого периода. Эти исторические документы содержат важную информацию о грузинских социальных, административных и государственных институтах.Грузино-персидские исторические документы в динамике отражают те политические, социальные и религиозные процессы, которые имели место в XVI–XVII в. в Восточной Грузии при вмешательстве Сефевидского Ирана. Изучение отдельных сегментов дипломатических памятников – взаимосвязь грузинских и персидских текстов наглядно представляет грузинские реалии и особенности политических, социальных и религиозных отношений Ирана и Грузии.Исследование грузино-персидских двуязычных документов позволяет нам увидеть попытку Ирана вмешаться в систему землевладения в Грузии и заменить ее ирано-мусульманской. Инвокацио грузинских царей и существующие легенды на их персидских печатях ясно указывают на те политические и религиозные влияния, которые они испытывали вследствие цензуры Сефевидов. В свете всего сказанного, мы можем представить себе специфику работы царской канцелярии (самдиванмсигнобро) рузии, движение документа от его разработки до вступления в законную силу и срок действия документа.Наблюдение за печатями на персидских и грузинских текстах дипломатических памятников выявило тех важных канцелярских чиновников, которые принимали участие в составлении, обсуждении и утверждении грузино-персидских документов.Грузинский текст двуязычных документов по своему содержанию и структуре полностью основывался на традиции составления грузинского документа, а персидский текст – иранских канцелярских требованиях. Иранские дипломатические формулы адаптированы под грузинские реалии.Грузино-персидские исторические документы с большой объективностью отражают сложную ситуацию, сложившуюся в Восточной Грузии в результате религиозной и политической власти Ирана; и в каких тяжелых реалиях приходилось грузинам бороться за сохранение своей национальной и религиозной идентичности. ; Дослідження проводилося за фінансової підтримки Грузинського національного наукового фонду імені Шота Руставелі. У межах проекту (Ф №17_554) «Документальні джерела (грамоти, епіграфічні пам'ятки, колофони рукописів) про царів Картлі і Кахеті першої половини XVII століття (1600–1662) (публікація і дослідження джерел)».Для ретельного вивчення грузино-перських відносин XVI–XVII ст. особливий інтерес представляє дослідження історичних документів цього періоду. Ці історичні документи містять важливу інформацію про грузинсьі соціальні, адміністративні і державні інститути.Грузино-перські історичні документи в динаміці відображають ті політичні, соціальні та релігійні процеси, які мали місце в XVI–XVII ст. у Східній Грузії при втручанні Сефевідської Ірану. Вивчення окремих сегментів дипломатичних пам'ятників – взаємозв'язок грузинських і перських текстів наочно представляє грузинські реалії та особливості політичних, соціальних і релігійних відносин Ірану і Грузії.Дослідження грузино-перських двомовних документів дозволяє нам побачити спробу Ірану втрутитися в систему землеволодіння в Грузії і замінити її ірано-мусульманською.Інвокаціі грузинських царів і наявні легенди на їх перських печатках ясно вказують на ті політичні та релігійні впливи, які вони відчували внаслідок цензури Сефевидів. У світлі всього сказаного, ми можемо уявити собі специфіку роботи царської канцелярії (самдіванмсігнобро) рузіі, рух документа від його розробки до вступу в законну силу і термін дії документа.Спостереження за печатками на перських і грузинських текстах дипломатичних пам'ятників виявило тих важливих канцелярських чиновників, які брали участь у складанні, обговоренні та затвердженні грузино-перських документів.Грузинський текст двомовних документів за своїм змістом і структурою повністю ґрунтувався на традиції складання грузинського документа, а перський текст – іранських канцелярських вимогах. Іранські дипломатичні формули адаптовані під грузинські реалії.Грузино-перські історичні документи з великою об'єктивністю відображають складну ситуацію, що склалася в Східній Грузії в результаті релігійної та політичної влади Ірану; і в яких важких реаліях доводилося грузинам боротися за збереження своєї національної та релігійної ідентичності.
This writing aims to analyze the sociological aspects of multicultural Islamic religious education. Multicultural Islamic religious education is a solution to the plurality of Indonesian society in accordance with the democratic principles adopted by the Indonesian nation. Multicultural Islamic religious education is an important aspect in building the nation's next generation. Sociological aspects in multicultural Islamic religious education are fundamentally reflected by the existence of conducive cooperation between Islamic religious education in the family, school and community environment, good educational control will be realized. In a sociological context, the family is the first and foremost institution known to children. In this case, his parents are the first to be known and provide educational values. Then the school environment, the school at this time is a need for everyone to get an education from school. Schools in this case have two important aspects, namely individual aspects and social aspects. On the one hand, schools are tasked with influencing and creating conditions that allow optimal development. Furthermore, the community environment, a diverse society such as in Indonesia often creates the potential for friction or even conflict. Therefore, differences are a necessity in a pluralistic society. Differences must be accepted as a necessity. Such acceptance will lead to people's attitudes that can accept existing differences. This is what will produce students who have good morals, who will not only make their parents and teachers proud, but also the community as users of educational outcomes.
Internet censorship remains one of the most common methods of state control over the media. Reasons for filtering cyberspace include ensuring the security of the current regime, attempts to limit all kinds of opposition movements, and the protection of the religious and moral norms of society. In Arab countries, where religion plays a major role in the sociopolitical sphere, the latter is particularly important. Since, in Islamic law, there is no direct reference to censorship in practice, governments cause many resources to be filtered under various pretexts. At the same time, as the example of Egypt during the Arab spring shows, moral and religious reasons for filtering the Internet have more grounds than, say, the persecution of opposition leaders.
India is a land of sacred cows. They are abundant in the fields, are present with gods in every temple, figure prominently in Parliament and Assemblies, are the deciding factor in elections, and are the subject of judgement in the highest court of India. The sacredness has attained such heights that social scientists from allover the world have made attempts;to find an approach to the study of sacred cows. Cultural ecologists (Harris 1966) and economists (Raj 1969, Heston 1971) have argued intensely in favour of the appropriateness of their respective approach to the problem. I attempt here to add yet another approach, which I call a sociological approach. The objective of this paper is to demonstrate the cultural meaning of cow, which is held in great reverence , by Hindus, and to show t):lat these values of sacredness are more heavily influenced by the socio-political system than by the economic system.
This document constitutes one of the intellectual outputs (IO5) of the Erasmus+ project Religious Education and Diversity (READY): Sharing experiences of and approaches to teacher education in the context of "Education and Training 2020." This paper summarizes, structures and analysis the READY material. It deals with student teachers' and teacher trainers' reflections on study visits, on student teachers' lesson planning and teaching,reflection papers, the produced DVDs and several other papers that are available on the READY website. See: http://www.readyproject.eu/ ; The READY project is co-funded by the European Union. This text reflects the views only of the authors, and the Education, Audiovisual and Culture Executive Agency and the European Commission cannot be held responsible for any use which may be made of the information contained therein. ; Religious Education and Diversity (READY)
One unexplored dimension of bridging divides and promoting peace is pilgrimage. Definitions matter. The way that we define a phenomenon impacts the way it is understood and practiced. When definitions channel our vision along paths that are culturally prescribed, what appears normal, tme and trusted by one person, can appear prejudiced or even incomprehensible to another. Peter Jan Margry (2008, 17), for example, defines pilgrimage, much as others do, as a journey to a place that is regarded as more sacred or salutary than the environment of everyday life. He says that pilgrims seek a transcendental encounter with a specific cult object at this place for the purpose of acquiring spiritual, emotional or physical healing or benefit. Many definitions of pilgrimage tend to emphasize this personal act of devotion as the journey's defining feature. However, emphasizing the role and experiences of the individual, while paying scant attention to the social and cultural context of the pilgrimage, is the product of a specific cultural lens. Emphasizing the transformative journey of the solitary traveler severely limits our ability to consider motivations or impacts from other vantage points. It is impossible to contemplate the impact for peace, for example, beyond the perspective of the transformed individual. In this book, we are calling for a paradigm shift in pilgrimage and religious tourism research through the development of newer definitions that recognize that pilgrims and pilgrimages are embedded not just within religions and economics, but in ever-changing cultures, societies, and political systems. Individuals may be seeking growth, healing, or blessings through their sacred journeys, but the societies in which these pilgrimages are embedded have their own specific interests, needs and agendas. Victor Turner (1969), for example, discussed how "anti-structural" pilgrimage practices, as evidenced by communitas (equality and unity in diversity), are developed by cultures in order to generate and maintain cohesion. Yet this relationship between the individual and society is not referenced in standard definitions of pilgrimage. We cannot consider the motives or desired outcomes of one without the other: the pilgrim and the pilgrimage, the seeker and the system, are tw o sides of the one coin. Our goal, through fifteen case studies, is to demonstrate one dimension of this broader vista: how pilgrimage and religious tourism, under the right circumstances, can have a transformative role beyond the level of the individual, especially in the realm of peace-building. ; peer-reviewed
The subject of the article – the religious organization "New Generation" – is discussed as a new religious movement, and in the aspect of sociology of religion is to be typologically interpreted as a Christian neo-charismatic evangelical movement having formed as a result of cleavage. Attention is focused on the ways of political collaboration of the movement "New Generation" and the fundamental aspects of its political ideology. The choice of the study subject is grounded on the lengthy and active activity of the group in the territory of Latvia, its topicality, popularity and dynamic growth in the material as well as in the social and political aspects. It is proved by several indicators of social attention and identification – the number of publications in press, intensity of thematic discussions and forums on the Internet, publicity measures, TV broadcasts, political and public activities. The aim of the paper is to identify the main aspects of the political ideology of the religious organization "New Generation" by analyzing the available sources. In order to clear up these aspects, it is necessary to view the courses of activity of the religious organization and its activities in the spheres of civil, public and political participation. As the reference objects, mass media materials have been used as well as periodicals featuring the discourse of the organization (interviews with the organization leaders). As the primary source, the book New World Order by Alexey Ledyaev, the founder and main leader of "New Generation", has been used in which he voices the main postulates of his revelation as well as the political guidelines for the future development of the system of administration of the world and of Latvia. The book of A. Ledyaev is to be judged as the quintessence of the political ideology of "New Generation" following which the social life in the congregation of this movement has been formed and ensured and which determines the degree of political participation and content of the movement adherents. The following hypothesis is brought forward in the study – the elements and aspects forming the political ideology and the system of world-outlook and values of the religious movement "New Generation" clearly indicate a representation of the ideology of the Christian reconstructionism and its adaptation to the context and political situation of Latvia. Factors like the social agents involved in the formation of communication networks, the rhetoric of expression used in the construction of the space for discourse, the content of ideas reflected in the narratives applied in the context of the organization, models of development planning of the strategic policy and political slogans allow identification of "New Generation" as a religious movement oriented to Christian fundamentalism, which construct its political ideology using the political technologies and action models of the rightist Christians. The political ideology realized by the organization contains features of Christian reconstructionism – political programmes and strategies. On this score, "New Generation" belongs to those Christian fundamentalist organizations that practise a radical and clearly targeted policy.
The peculiarities of the formation of the main geopolitical strategies for the development of the transboundary, ethnocontact region have been revealed and the detailed analysis of the development of geopolitical factors during the Independence period of Ukraine has been carried out. The Chernivtsi region is a demonstrative example of such a region, in which representatives of many nationalities live (Ukrainians, Romanians, Moldovans, Russians and others), and also the territories inhabited by Ukrainians, Romanians and Moldovans encounter here, which makes it possible to characterize the region as ethnocontact. The results of the conducted study reveal a new vision of the problems of relations in the Chernivtsi region with representatives of the most numerous national groups of the population, including Ukrainians, Romanians, Moldovans and Russians, as well as prospects for further interethnic and interstate relations. As a result of the application of various research methods, the typification of the administrative divisions of the Chernivtsi region based on the stability of the geopolitical factors of their development has been carried out, the chronology of the development of interstate relations between Ukraine and Romania, and the emergence of ideas of various types of separatism (territorial, religious, political, etc.) have been analyzed, as well as the recommendations to various state and local authorities concerning preservation and increase of such their sustainability have been developed. It was established that the main factors of the formation of the geopolitical situation in the region under study include ethnic, linguistic, religious, socio-economic, cultural, educational, historical-geographical and foreign-policy, and the territorial dependence of the political situation on these factors has been described. They can be used in the process of working out of various regional development programs and in the strategizing for interstate relations between Romania and Moldova.
The peculiarities of the formation of the main geopolitical strategies for the development of the transboundary, ethnocontact region have been revealed and the detailed analysis of the development of geopolitical factors during the Independence period of Ukraine has been carried out. The Chernivtsi region is a demonstrative example of such a region, in which representatives of many nationalities live (Ukrainians, Romanians, Moldovans, Russians and others), and also the territories inhabited by Ukrainians, Romanians and Moldovans encounter here, which makes it possible to characterize the region as ethnocontact.The results of the conducted study reveal a new vision of the problems of relations in the Chernivtsi region with representatives of the most numerous national groups of the population, including Ukrainians, Romanians, Moldovans and Russians, as well as prospects for further interethnic and interstate relations.As a result of the application of various research methods, the typification of the administrative divisions of the Chernivtsi region based on the stability of the geopolitical factors of their development has been carried out, the chronology of the development of interstate relations between Ukraine and Romania, and the emergence of ideas of various types of separatism (territorial, religious, political, etc.) have been analyzed, as well as the recommendations to various state and local authorities concerning preservation and increase of such their sustainability have been developed. It was established that the main factors of the formation of the geopolitical situation in the region under study include ethnic, linguistic, religious, socio-economic, cultural, educational, historical-geographical and foreign-policy, and the territorial dependence of the political situation on these factors has been described.They can be used in the process of working out of various regional development programs and in the strategizing for interstate relations between Romania and Moldova.
