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In the post-Soviet period, new opportunities have been created for cross-cultural interaction revealing a global religious marketplace. The Russian Arctic seemed to have become an attractive land for international Protestant missionary activities. Since the mid-1990s, scholars began to register the growing influence of evangelical movements among the indigenous population of Siberia and the Far North. Based on a case study of religious communities in the Polar Ural Mountains and the Yamal peninsula, the article addresses the transformation of postsocialist religious landscape into a "battlefield" of different missionary principles and strategies. The picture was also amplified with the persistence of Soviet atheistic discourse on "destructive foreign religious sects" and local authorities' policy of putting pressure upon and intimidating Protestant religious associations. The endurance of Soviet anti-religious ideology and the issue of "destructive sects" dominated local public discourse and influenced the ways in which the local authorities reacted to recent religious rearrangements. This article explores the background of the emerging diverse and competitive religiosity in the Arctic and across post-Soviet Russia and describes the main tensions that determined religious activity in the Russian Arctic. ; В постсоветский период появились новые возможности для межкультурного взаимодействия, открывшие в том числе и мировой религиозный рынок. Российская Арктика стала привлекательным полем для международной протестантской миссионерской деятельности. Особенно заметным стало возрастающее влияние евангельских миссионерских движений среди коренного населения Сибири. На примере религиозных общин Полярного Урала и Ямала, в данной статье пойдет речь о том, как перестраивался религиозный ландшафт Сибири и Севера после социализма, превращаясь в "зону конфликта" различных миссионерских принципов и стратегий. При этом, устойчивость советской анти-сектантской идеологии и бинарное противопоставление "традиционных" и "нетрадиционных" религий определяли специфику местной религиозной политики и индивидуальный путь каждого верующего. В данной статье обсуждаются предпосылки возникшему разнообразию и религиозной конкуренции в Арктике и по всей России, а также описываются основные противоречия, определившие динамику религиозной жизни в Российской Арктике.

In the post-Soviet period, new opportunities have been created for cross-cultural interaction revealing a global religious marketplace. The Russian Arctic seemed to have become an attractive land for international Protestant missionary activities. Since the mid-1990s, scholars began to register the growing influence of evangelical movements among the indigenous population of Siberia and the Far North. Based on a case study of religious communities in the Polar Ural Mountains and the Yamal peninsula, the article addresses the transformation of postsocialist religious landscape into a "battlefield" of different missionary principles and strategies. The picture was also amplified with the persistence of Soviet atheistic discourse on "destructive foreign religious sects" and local authorities' policy of putting pressure upon and intimidating Protestant religious associations. The endurance of Soviet anti-religious ideology and the issue of "destructive sects" dominated local public discourse and influenced the ways in which the local authorities reacted to recent religious rearrangements. This article explores the background of the emerging diverse and competitive religiosity in the Arctic and across post-Soviet Russia and describes the main tensions that determined religious activity in the Russian Arctic. ; В постсоветский период появились новые возможности для межкультурного взаимодействия, открывшие в том числе и мировой религиозный рынок. Российская Арктика стала привлекательным полем для международной протестантской миссионерской деятельности. Особенно заметным стало возрастающее влияние евангельских миссионерских движений среди коренного населения Сибири. На примере религиозных общин Полярного Урала и Ямала, в данной статье пойдет речь о том, как перестраивался религиозный ландшафт Сибири и Севера после социализма, превращаясь в "зону конфликта" различных миссионерских принципов и стратегий. При этом, устойчивость советской анти-сектантской идеологии и бинарное противопоставление "традиционных" и "нетрадиционных" религий определяли специфику местной религиозной политики и индивидуальный путь каждого верующего. В данной статье обсуждаются предпосылки возникшему разнообразию и религиозной конкуренции в Арктике и по всей России, а также описываются основные противоречия, определившие динамику религиозной жизни в Российской Арктике.

Von allen zentralasiatischen Staaten hat sich Kirgisistan als das für die Tätigkeit ausländischer Missionare fruchtbarste Feld erwiesen. Der Beitrag informiert über die religiöse Gesetzgebung des Landes und die staatliche Religionspolitik und geht auf das Verhältnis der verschiedenen Ethnien zur Religion sowie die Beziehungen zwischen Religion und Politik ein. Weitere Darstellungsschwerpunkte bilden die religiöse Situation in der Stadt Osch, einem der islamischen Zentren Zentralasiens, der Wahhabbismus und das Verhältnis der Frauen zur Religion. (BIOst-Mrk)

This review describes the conceptual and content parts of the collection of articles authored by English-speaking specialists in antiquity and the history of the early Middle Ages, analysing the peculiarities of development and functioning of certain realities of the Mediterranean civilization of the 3rd–8th centuries. The author emphasises the relevance of the research in question as regards the issues considered in the collection. Additionally, the author points out the fact that the solutions of some issues are debatable, namely, the manifestations of stability and even growth of sociocultural traditions of late antiquity in the context of conversion to Christianity and adaptation of the legacy of antiquity by the Barbarian world. The reviewer pays close attention to the articles of the collection using a new approach at comparing the religious and cultural aspects of functioning of the Western Roman, early Byzantine, Western Barbarian, and early Muslim worlds in the context of their interaction on the basis of traditions of late antiquity. ; Рецензия раскрывает концептуальную и содержательную стороны сборника статей преимущественно англоязычных антиковедов и специалистов по истории раннего Средневековья, анализирующих особенности развития и функционирования конкретных реалий средиземноморской цивилизации III–VIII вв. Указана актуальность избираемой исследователями тематики в рамках заявленных сборником проблем. Подчеркнута спорность решения вопросов, касающихся проявлений стабильности и даже роста социально-культурных традиций поздней античности в обстановке христианизации и освоения варварским миром античного наследия. Особое внимание обращено на статьи сборника, по-новому сравнивающие религиозно-культурные аспекты функционирования западно-римского, ранневизантийского, западного варварского и раннего мусульманского миров в условиях их взаимодействия на базе традиций поздней античности.

The article considers religious tolerance as the basis for ensuring internal stability and integration of the society, keeping them from upheavals, suppressing the split of nations and states. According to Article 31 of the Constitution of the Republic of Uzbekistan, "Freedom of conscience is guaranteed for all. Everyone has the right to profess any religion or not to profess anyone. Forced imposition of religious beliefs is unacceptable". As noted in Article 61 of the Constitution, "religious organizations and associations are separated from the state and are equal before the law. The state does not interfere in the activities of religious associations". The article considers that religion embraces various interaction processes: communication, socialization, transference of religious experience, development of ties between individual believers, between believers and the religious community, the clergy, between religious organizations of different religions. The article discusses freedom of conscience – the guaranteed constitutional right of citizens to profess any religion or not to profess anyone. As noted in Article 3 of the Law of the Republic of Uzbekistan "On Freedom of Conscience and Religious Organizations", any compulsion is not allowed when a citizen determines his attitude to religion, to profess or not to profess religion, to participate or not to participate in religious services, religious rites and ceremonies, in receiving religious education. The involvement of minors in religious organizations, as well as the training of their religion against their will, the will of their parents or persons replacing them, is not allowed. The exercise of freedom to practice religion or other convictions is subject only to those restrictions that are necessary to ensure national security and public order, life, health, morality, rights and freedoms of other citizens. Foreign citizens and stateless persons enjoy the right to freedom of conscience and freedom of religion on an equal basis with citizens of the Republic of Uzbekistan and bear the responsibility established by law for violation of legislation on freedom of conscience and religious organizations.

"Kratkoe izlozhenīe sochinenī͡ia 'Pon͡iatīe o Bog͡ie, kak' sovershennoĭ osnovi͡e nasheĭ zhizni'." ; Mode of access: Internet.

Environmental protection is considered an important element in most religions. The article is devoted to the philosophical understanding of the problem of the influence of religion on the environment, human behavior and attitude to nature. Religion has always touched upon the problem of the relationship between man and the world around him. In the existing religious traditions, various ideals of the relationship between man and nature have been formed. As a result, the ideological functions of religion acquire special significance. In our time, religions can be a spiritual source for the development and formation of environmental ethics and natural aesthetics. Religious ethics awakens in people a consciousness that is different from material and technological thinking. Religion helps people understand that their control over the living and inanimate world is unlimited and that cruelty towards nature will turn to them. Religion teaches people that the purpose of life is not to maximize consumption. While technology gives man the physical strength to create or destroy the world, religion teaches virtue. Directly or indirectly, religion can be a powerful source of environmental protection. Therefore, we need to use the power of the influence of religion to protect nature. The nature of the influence of religion on the current state and development of society largely depends on the relationship between people of different faiths. The religious consciousness of people developed in the direction of knowledge of the world and its laws, methods of practical use. Some religious ideologies deify human nature and reflect people's responses to their environment. Religion, as a form of social consciousness, has always, in one way or another, taken care of man's relationship with the natural world, traditionally expressed a certain moral and ethical concern for the environment and determined the moral obligations of man in relation to the environment.

В статье дан краткий исторический анализ понятию
толерантность. В современном обществе толерантность чаще всего имеет
религиозную и духовную направленность. При этом немаловажную роль
занимает смещение вектора толерантности в сторону тоталитаризма.
Понятие толерантность как свободомыслие и свобододуховность человека
подменяется возвеличиванием, абсолютизацией свободы любой
индивидуальности, что ведет к отрицанию моральных принципов и в итоге
свобода перейдет во вседозволенность.