Suchergebnisse

Examines the so-called "Russian world," ie, the Russian diaspora, in Armenia, providing sociodemographic and socioeconomic data as well as public organizations devoted to the problems of Russian compatriots in Armenia and the promotion of Russian culture there.

The article studies the problem of the Russian language in the countries of the former Soviet Union and the main problems and ways to overcome them. The prevalence of the Russian language in the former Soviet Union varies considerably from country to country, but the dynamics of the use of Russian in the mostly stable. The status of the Russian language in every country in the post-Soviet space has its own specifics, but it continues to perform a number of important functions, and above all, a function of the interstate language, the language of science and culture. But due to the political situation in the world and the aggression against the Russian Federation, the status of the country in general and language in particular is changing and, unfortunately, not for the better. Post-Soviet countries continue to maintain contacts with Russia, many high school graduates go to Russia for the higher education, but at the same time, the level of Russian language skills among young people is much less than before the collapse of the Soviet Union.

The author, the Mayor of Moscow, discusses the policies of the city administration aimed at supporting ethnic Russians living in the near abroad. The article describes how the city supplied legal aid to the defense of militia Colonel Vasily Kononov, who was arrested by the Latvian government on the accusation of killing nine Nazi collaborators in 1944. In advancing the rights of ethnic Russians abroad, the Moscow city government is also working together with the International Council of Russian Compatriots (ICRC). Kenny Cargill

A characteristic trend of the contemporary information space of Belarus is the promotion of narratives of the «Russian world». In parallel with the penetration and dissemination of relevant ideas in the Belarusian media, studies devoted to the study of the concept of the «Russian world» are beginning to appear in Belarusian historiography. Some Belarusian researchers try to adapt the ideas of the Russian world to the contemporary political realities of Belarus. This is manifested in the use of theses about a common history, the imposition of beliefs that Belarusians and Russians are one people, and Russian is the native language for Belarusians. Such theses take place in the context of the Belarusian academic humanities, which often, following the Soviet tradition, ideologically serves the political slogans of contemporary pro-Russian (including pro-government) circles in Belarus through a peculiar interpretation of historical facts and their adaptation to nowadays socio-political processes. At the same time, it is also worth noting the presence of different, more academic views, interpretations and approaches that take place when Belarusian researchers try to study and comprehend this phenomenon.

The article examines the doctrine of the «Russian World» in the context of postcolonial studies. This direction of scientific thought sets itself the task of overcoming the consequences of the colonial dependence of the countries of the «East» from the «Western» metropolises. Postcolonial theory uses an original methodology based on the study of the liberation of colonial discourse from the narratives imposed by the metropolis. The application of this theory to the context of Eastern Europe is controversial, but considering the facts of Russia's political, cultural and ideological hegemony in the specified region with a certain degree of reservations it is deemed appropriate. Being a postmodern construct, the «Russian World» doctrine absorbs two key components of the previous ideological systems – religious and linguistic identity. Relying on these components, it forms a new type of colonial dependence, in which Russia acts as a cultural and political metropolis. Changes in the sociopolitical context in the post-Soviet space which occurred after the Ukrainian Revolution of Dignity demonstrate the ineffectiveness of the doctrine of the «Russian World» as a colonial ideology. Key words: Russian world, postcolonial theory, ideology, narratives, discourse, Russia, Ukraine, Orthodoxy. Фоменко А. В. Доктрина «російського світу» в контексті постколоніальних досліджень / Національний педагогічний університет імені М. П. Драгоманова, Україна, Київ У статті розглянуто доктрину «Російського світу» в контексті постколоніальних досліджень. Зазначений напрямок наукової думки ставить перед собою завдання подолати наслідки колоніальної залежності країн «Сходу» від «Західних» метрополій. Постколоніалізм використовує оригінальну методологію, засновану на дослідженні процесу звільнення колоніального дискурсу від нав'язаних метрополією наративів. Застосування зазначеної теорії по відношенню до контексту Східної Європи є спірним, однак, з огляду на факти політичної, культурної та ідеологічної гегемонії Росії у вказаному регіоні, з певними обмовками визнається доречним. Будучи постмодерністським конструктом, доктрина «Російського світу» вбирає в себе два ключові компоненти попередніх ідеологічних систем – релігійну і мовну ідентичності. Спираючись на зазначені компоненти, вона формує новий тип колоніальної залежності, в якому Росія виступає в ролі культурної та політичної митрополії. Зміни соціально-політичного контексту на пострадянському просторі, що стали наслідком української Революції Гідності, демонструють неефективність доктрини «Російського світу» як колоніальної ідеології.Ключові слова: Російський світ, постколоніальна теорія, ідеологія, наративи, дискурс, Росія, Україна, православ'я.

The russian political and military leadership, the armed forces of russia are committing crimes against both the entire Ukrainian people and the residents of Melitopol, which contain signs of not only physical, but also cultural genocide. Racist invaders forcefully embody the so-called "russian world" in the occupied city, planting their way of life, language, imperial worldview, artificial culture, education, etc. The occupiers consider the multicultural Ukrainian people an "anti-russian" construct, and the independent Ukrainian state an "artificial formation", simultaneously propagandizing the model of "soviet friendship of nations". The destruction of everything Ukrainian and European began from the first days of the occupation by means of political repression of all those who did not agree with the new order. During the entire occupation, more than 600 local residents were protected, the fate of some of them is still unknown. In the city, national television does not work, there is no Ukrainian mobile connection and the Internet, Ukrainian monuments have been dismantled and streets have been renamed after the decommunization process. Residents of the city cannot communicate freely either in Ukrainian or in their ethnic language, and educational institutions are forcibly translated into russian and russian programs. In the local local history museum, "new exhibits" were made, distorting the real history and culture of the city, calling our region a part of littlerussia or novorossiya. In the city, looting "flourishes" and "nationalizes", private enterprises, apartments and houses of their abandoned inhabitants.