PENTECOSTALISM AND SOCIETY IN RUSSIA IN 1991–2024

This article examines Protestantism in Korea and the role of Protestantism in public life. The reasons for the success of Christian mission are analyzed, as well as peculiarities of Korean Protestantism in the international Christian movement. The development of Protestantism is shown as a holistic phenomenon in relationship with Catholicism and Buddhism. In addition to domestic and foreign historiography, official sources of statistical information are used. The activities of Protestant missionary organizations, the country's religious policy and the involvement of Protestant organizations in political activity are studied. Mega-churches and their role in Korean Protestantism have also been studied. The study revealed that the main reason for the strong expansion of Protestantism in the postwar period was due to both U.S. influence in postwar Korea and the «anti-superstition» policy. After independence, the majority practised folk religions and the state encouraged their conversion to Christianity or Buddhism. Today, Protestants constitute 20 percent of Korea's population, Buddhists 16 percent, and Catholics 8 percent. Mega-churches have become widespread; the Yoido Full Gospel Church is the largest church in the world, attended by half a million people. A peculiarity of Korea is the large number of missions sent abroad – the country is second only to the United States in the number of Protestant missionaries. It is concluded that Christianity will remain the most numerous religion in the country. At the same time, the influence of religious systems will diminish and individual religiosity will come first.

The article is devoted to the study of modern views of Russians on the history of the Soviet past. The subject of the study is the ideas of residents of a multinational region — the Republic of Bashkortostan, which reflect the specific attractiveness of everyday life in the Soviet era — a time of large-scale political, legal, socio-economic and cultural transformations. As is known, the historical memory of society includes a wide range of impressions about the heyday of the socialist system. The work shows the importance of the ethnic factor in the formation of everyday judgments about the positive aspects of the Soviet way of life. The goal set by the author determined the use of general scientific (analysis, synthesis, abstraction, generalization), special historical (historical and comparative, the principle of historicism, systems approach) and sociological methods (mathematical and statistical analysis of empirical data), as well as an interdisciplinary approach, most often used by scientists in related fields of social and humanitarian knowledge. The main source material is the results of ethnosociological studies conducted in the republic in question (2018). Interpretation of the questionnaire data showed both similarities and differences between the answers of representatives of different ethnic groups to the question «In your opinion, was there anything particularly attractive in “Soviet life”?» A significant part of the population paid attention to a number of important components of life during the years of the USSR. This is confidence in the future, free access to a number of basic needs (education, health care and housing), and the absence of problems with employment of citizens. But among the respondents there were also those who did not find anything attractive for themselves in Soviet life.

Objectives: This study aimed to measure the sensory integration awareness of audiologists working in different fields, how they perceive the effect of hearing loss on sensory processing, and their level of knowledge and education on this subject. Materials and Methods: The observational study included 208 audiologists (62 males, 146 females; mean age: 25.4±3.9 years; range, 21 to 54 years) regardless of their experience between May 2024 and August 2024. Participants were asked about their sex, age, university degree, and city of work, as well as field of work and years of experience. They were then asked to complete a 22-question form about sensory integration issues in individuals with hearing loss. Results: Considering the general level of awareness of sensory integration, 54% of the participants had a low level of knowledge. When the awareness rate was grouped according to the field of work, audiologists working in the field of rehabilitation were the group with the highest awareness rate with a rate of 45.5%. Eighty-nine percent of the participants stated that they did not receive any sensory integration training, but 64% stated that they would like to receive sensory integration training. Conclusion: Considering the perceptual and behavioral benefits of multisensory integration, audiologists have a great responsibility in the development of auditory perception, both in the early detection and intervention of hearing loss and in the field of auditory rehabilitation. Sensory integration training should be included in the undergraduate programs of audiologists. It is also important to include sensory integration therapy in the auditory rehabilitation program for children with hearing loss.

The article presents a questionnaire related to “Soviet icons”, that is, folezhny (foil) icons (in image cases) crafted in the Soviet years. The questionnaire is preceded by an introduction with a brief characterization of the social, material and technological aspects of the craft of the Soviet icon as a unique phenomenon of religious life in the Soviet decades. The authors give references to existing research on that issue. The published methodology provides a framework for conducting interviews on Soviet icons in any region. The questionnaire consists of four semantic blocks: 1) the name, morphology, types of foil icons; 2) the creators of foil icons; 3) foil icons in the Soviet years; 4) foil icons in the post-Soviet era. In addition, the questionnaire provides a basis for collecting information about modern moderators who deal in own, collect or dispose Soviet icons, and about the semiotic ideologies that determine their assessments and actions. The proposed sequence of questions reflects the desired course of the conversation and takes into account logical links between topics. The article is recommended as a practical guide for expedition work and research of local traditions of Soviet icons in different regions of Russia and in other post-Soviet countries where Orthodox traditions were maintained during the Soviet era

The article considers theoretical and methodological problems of the Soviet historical experience, noting their lack of development due to the complexity of the issue of the past as an objective reality and its relationship with the present. The Soviet historical experience is considered as a set of regular trends and recurring phenomena and events of the Soviet past, reflected in the historiographical process. The author reveals the fundamental problem of philosophy about the essence of being and non-being and their correlation in the context of the acute theoretical and methodological confrontation between materialists and idealists. In the Soviet era, the efforts of scholars focused primarily on the historical experience of the CPSU, and in later years the historical experience of the USSR was either perceived indiscriminately critical, or gave way to a number of “hot” topics that were not commonly mentioned in the Soviet Union. The concept of “historical experience” in general has been underdeveloped in Russian historical science also due to the fact that the bearers of historical action in our country were often guided by the thesis “let's renounce the old world”, and the mechanism of elite change often worked with great disruptions. Preferred to talk about the lessons of history in relation to this or that event, which is important, but not enough. It is proved that the Soviet historical experience is indivisible and irreversible, it is necessary to take this into account and use a system of methods in the study based on the principle of historicism: comparative-historical (the history of the USSR - world history); descriptive-narrative (characterization of processes, phenomena, events that make up the content of this experience); biographical (analysis of authorship and author's position in a variety of works on the topic), etc. It is also proved that generations of Soviet people have been forming various kinds of sources for decades, i.e. part of the global history). Attention is drawn to the fact that generations of Soviet people for decades formed various kinds of sources, i.e. part of the global information resource, which was the content of the Soviet historical experience. It is concluded that such experience as an object of research is a major problem of modern humanities, it is necessary to analyze the sources on the basis of the use of generally accepted methods of historical knowledge, which is an urgent task of historical science. In this case, the whole mechanism of formation of historical experience, including methodological apparatus, historiographical aspects, interpretations of memory policy, forms the subject of the study.

This article has been prepared to mark the 180th anniversary of the birth of the eminent Ukrainian scientist and Nobel laureate Illia Mechnikov. The purpose of this article is to review the contributions of Ukrainian biographical scholarship devoted to the figure of Ilia Mechnikov, a native of Slobozhanshchyna, Ukraine, where he began his teaching and research career (in Odesa). The authors single out, from the broader body of biographical literature, the specifically Ukrainian contribution to Mechnikov studies from the late 19th to the early 21st century. The methodological framework of the study combines general scientific methods (analysis, synthesis, generalization) with special historical approaches (historical-genetic, historical-typological, historical-systemic, and biographical), based on the principles of historicism, systematization, integrity, scientific objectivity, and verification. The scientific novelty of this research lies in the fact that, for the first time in Ukrainian historiography, a comprehensive review has been made of the works by Ukrainian scholars devoted to the study of Mechnikov’s biography and scientific legacy. This forms the foundation for recognizing his belonging to Ukraine’s civilizational heritage and for identifying him as a Ukrainian scientist. Conclusions. The remarkable personality of Illіa Mechnikov (1845–1916) attracted scholarly attention, including from Ukrainian researchers, even during his lifetime. However, a deeper understanding of his place in science and the significance of his intellectual legacy began only after his death – through extensive obituaries and commemorative publications. During the Soviet era, Ukrainian authors sought to demonstrate that the progress of Soviet science was rooted in the strong traditions established by “progressive” scholars of the imperial period, often classifying Mechnikov unambiguously as a “Russian” scientist. Following the collapse of the USSR, processes of national historiographical formation began. Ukrainian scholarship has justifiably incorporated Mechnikov’s legacy into Ukraine’s civilizational treasury, given that he spent much of his life in Slobozhanshchyna and Southern Ukraine, particularly in Odesa. Therefore, from the perspective of national identification, Illіa Mechnikov should rightly be regarded as a Ukrainian scientist.

Introduction. The article focuses on the figure of Noyon (Prince) Tseren-David Tundutov, a most renowned Kalmyk nobleman whose multifaceted efforts were derived from the dramatic social upheavals and disturbances of the late nineteenth and early twentieth centuries. The topic still remains understudied since earlier works contained only insufficient data which made it virtually impossible to describe his personality in greater detail. Furthermore, the bulk of the former were published in the Soviet era, and the evaluations of Kalmyk noblemen’s endeavors are definitely to be revised. Goals. So, the paper aims to — wherever possible — extensively outline sociopolitical, economic, and household aspects of Noyon Ts.-D. Tundutov’s life. Materials and methods. The study basically employs both general scientific and special historical methods, with particular roles to be played by that of systems analysis and the principle of historicism that have proved instrumental in examining Noyon Ts.-D. Tundutov’s deeds contextually. The principle of objectivity has been secured by specially selected and compared sources of diverse origin, including some newly introduced material pertaining to records management. Results. Noyon Ts.-D. Tundutov was taking a most active part in solving social and political issues that arose from facts of the early twentieth-century Kalmyk life, namely: land and nationality questions, religious problems, economic affairs, and his endeavors as a deputy of the Imperial Duma. Special attention should be paid to the complete data on the Noyon’s real and personal property uniquely published herein. Conclusions. Despite the 1892 Reform had virtually deprived him of any subject commoners he succeeded in gaining opportunities for a successful development of his gardens and farms reported to have became diversified enough. In social and political life, he did achieve a status of somewhat ethnos-wide leader capable of demonstrating personal qualities required by the community in the early twentieth century.

The article examines the development of archival science, the introduction of new forms of documents and the organization of document circulation in Ukraine during the Soviet era, which is relevant for the retrospective analysis of the mentioned processes and familiarization with the experience of unification and standardization of documents. The goal is to consider the most important aspects of the organization of archival matters and documentation in Ukraine of the specified period. The methodological principles of the research are the principles of historicism, scientific objectivity and systematicity in the coverage of historical facts. In July 1919, in connection with the reorganization of the Archive Section into the Main Archive Department of the People’s Commissariat of the Ukrainian Socialist Soviet Republic, appropriate provincial commissions were created in the provincial departments of public education, which were entrusted with the supervision of the organization of records and the selection of documents containing a certain value. Organizational and scientific activity in the field of management was fixed by regulatory documents and the creation of a whole network of public organizations, institutes and laboratories that dealt with issues of scientific organization of work and investigative activities. In 1921, the All-Ukrainian Institute of Labor, located in Kharkiv and subordinated to the People’s Commissar of Labor, was created to solve the pressing problems of the organization of office management on the basis of the implementation of methods of scientific labor organization. The greatest achievement of the activities of scientists and practitioners of that time was their development in 1928 of the «Rules for the organization of the archival part of the administrative work in state, professional and cooperative institutions and enterprises». The post-war years were marked by the implementation of a number of measures to improve the level of record-keeping in state institutions, the development of sample nomenclature of cases, instructions on record-keeping and their publication in archival units. At the end of the 1980s, a complete system of documentation support for management was formed, which met the then requirements of Soviet business broadcasting and the standards of drafting official documents. The material, technical and organizational support for record keeping was improved, an own republican normative and scientific-methodological base was formed, popular science publications on issues of organization and work with documents in Soviet Ukraine were put into practice, specialized departments at universities, advanced training courses were started, and appropriate educational and reference literature on the organization of office management and secretarial work.

Introduction. The turn of the 1980s-1990s in the history of our country is characterized by the liberalization of the social system, which changed, in particular, the relations between the state and the Orthdox church. One of the crucial issues in this area is the consideration of state support for the revival of the Church, which allows to determine the place and role of the Orthodox confession in the life of post-Soviet Russia. The article analyzes the features of the historical development of the economic policy of regional authorities aimed at restoring the position of the local eparchy, which was implemented in the late 1980s – early first decade of the 2000s.The purpose of the research is to reveal a comprehensive chronological framework of the historical aspects of economic policy carried out in relation to the Orthodox confession of Chuvashia. Materials and Methods. To achieve this goal, both unpublished archival documents and published sources were used. The main source for the article was the materials from the funds of the state historical archive of the Chuvash Republic and the state archive of modern history of the Chuvash Republic (documents of official records management of public authorities and religious organizations), which are first introduced into scientific use. The study is based on the principle of historicism, comparative-historical and descriptive methods, which revealed the content of the research. Results. According to the results of the study of economic policy of the Chuvash authorities to revive The Cheboksary-Chuvash eparchy in the late 1980s–early 2000s, the author gives a comprehensive description of the considered historical processes. In particular, two stages concerning the transformation of state support for Orthodoxy are proposed and described. The first phase covers 1987–1993 and it is connected with the origin and formation of the practice of returning the monuments of Orthodox Church culture to the Cheboksary-Chuvash eparchy, periodic financial assistance for their repair and restoration work. The second stage (1993–2003) is the time of approval and implementation of the conceptual bases of restoration of the property confiscated from the Russian Orthodox Church during the Soviet period of history, fixed in the regional legislation. It is also established that the main directions of economic policy of the Chuvash authorities in relation to the Russian Orthodox Church were the return of the Church from the state jurisdiction of the property confiscated from it during the Soviet era, as well as the allocation of funds and construction materials for the repair of destroyed and the construction of new churches. Discussion and Conclusion. The consideration of the amount of economic assistance provided by the leadership of the Chuvash Republic to the local Orthodox Church testify to their important role in the full revival of Orthodoxy to the beginning of the first decade of the 2000s, which began in the Chuvash Republic in 1987. The process of state revival of the Church until 1993 was not systematic and was carried out as the need for ongoing democratic reforms. Only in 1994–1997 the decrees of the President of the Chuvash Republic were adopted, accelerating not only the free transfer of buildings-monuments of Orthodox architecture to the ownership of the Cheboksary-Chuvash eparchy, but providing significant financial support for its revival. Undoubtedly, by assisting The Cheboksary-Chuvash eparchy in the restoration of Orthodox architecture, the local authorities fulfilled their moral duty to make amends for the crimes committed by the Soviet state against the Orthodox Church in the Republic. Keywords: denominations, Russian Orthodox Church, Chuvash ASSR Orthodoxy, Chuvash Republic, Cheboksary-Chuvash diocese.

Introduction. The article focuses on the figure of Noyon (Prince) Tseren-David Tundutov, a most renowned Kalmyk nobleman whose multifaceted efforts were derived from the dramatic social upheavals and disturbances of the late nineteenth and early twentieth centuries. The topic still remains understudied since earlier works contained only insufficient data which made it virtually impossible to describe his personality in greater detail. Furthermore, the bulk of the former were published in the Soviet era, and the evaluations of Kalmyk noblemen’s endeavors are definitely to be revised. Goals. So, the paper aims to — wherever possible — extensively outline sociopolitical, economic, and household aspects of Noyon Ts.-D. Tundutov’s life. Materials and methods. The study basically employs both general scientific and special historical methods, with particular roles to be played by that of systems analysis and the principle of historicism that have proved instrumental in examining Noyon Ts.-D. Tundutov’s deeds contextually. The principle of objectivity has been secured by specially selected and compared sources of diverse origin, including some newly introduced material pertaining to records management. Results. Noyon Ts.-D. Tundutov was taking a most active part in solving social and political issues that arose from facts of the early twentieth-century Kalmyk life, namely: land and nationality questions, religious problems, economic affairs, and his endeavors as a deputy of the Imperial Duma. Special attention should be paid to the complete data on the Noyon’s real and personal property uniquely published herein. Conclusions. Despite the 1892 Reform had virtually deprived him of any subject commoners he succeeded in gaining opportunities for a successful development of his gardens and farms reported to have became diversified enough. In social and political life, he did achieve a status of somewhat ethnos-wide leader capable of demonstrating personal qualities required by the community in the early twentieth century.

For centuries, two directions of Christianity coexisted on the territory of Belarus: Orthodoxy and Catholicism. At the end of the 19th century Protestant communities, mostly belonging to Baptism, began to be established. In Western Belarus in the 1920s and 1930s, thanks to the mission of Gustav Schmidt, a new Protestant denomination, Pentecostalism, began to spread. In the post-war period, under pressure from the authorities, most of the Belarusian Pentecostal congregations joined the Baptist Union. In 1991 the United Church of Christians of Evangelical Faith in Belarus was established, uniting the majority of Pentecostals. In the 1990s Belarusian churches sent missionaries to Russia, where in the Soviet years the share of Pentecostals was much smaller, dominated by unregistered churches of ultra-conservative character, less effective in the conditions of religious freedom. At present Protestants make up 1.2 per cent of the population of Belarus, 60 per cent of them Pentecostals. Most Pentecostals are part of the United Church, which is the third largest denomination in Belarus. Pentecostalism has the greatest influence in the Brest region. Protestantism has spread primarily by attracting Orthodox Christians; mission among Belarusian Catholics, for many of whom Catholicism is part of their cultural identity, has been less successful.

Research objectives: New publications on the medieval period led to a favorable development in the historiography of the Kasimov Tatars. The authors aims to analyze the factors and trends in the study of Kasimov Tatars history in the Soviet era, collecting and systematizing information about the Kasimov Museum of Local Lore’s formation in the 1920s of collections on the history of the Tatars of the Kasimov district of the Ryazan province as a material component of collective memory. Another aim is to show the interest of the Tatar public in the first Soviet years in preserving their historical and cultural heritage. Research materials: This article is based on the analysis of archival sources, funds of the Kasimov Historical and Cultural Museum-Reserve, and materials of the district newspaper «Krasny Voskhod». Novelty of the research: Scientific novelty emerges from a comprehensive study of the formation in the first decade of Soviet power of a museum’s ethnographic collection about the lives and way of life of the Kasimov Tatars and its popularization among the Kasimov people. Results of the research: As a result of the analysis of archival sources, periodical press materials, and collections from the funds of the Kasimov Historical and Cultural Museum-Reserve, the formation of the Muslim (Tatar) department of the Museum of Local Lore is shown and conclusions are drawn about the origin of commemoration among the Kasimov Tatars as an important means of preserving and transmitting historical memory.

Both Sides Now Lewis H. Siegelbaum Svetlana Alexievich, Secondhand Time: The Last of the Soviets. An Oral History. 496 pp. New York: Random House, 2016. ISBN-13 978-0399588808. $30.00. Arkady Ostrovsky, The Invention of Russia: The Journey from Gorbachev's Freedom to Putin's War. 400 pp. London: Atlantic Books, 2015. ISBN-13 978-0857891587. $20.00. Anya von Bremzen, Mastering the Art of Soviet Cooking: A Memoir of Food and Longing. 368 pp. London: Doubleday, 2013. ISBN-13 New York: Broadway Books, 2014. ISBN-13 978-0307886828. $16.00. I've looked at life from both sides now,from win and lose,and still somehowit's life's illusions I recall.I really don't know life at all. —Joni Mitchell, "Both Sides Now," 1969 These three books, written by Soviet-born individuals, are about the same thing: what it meant to be Soviet and the radical, wrenching adjustments that perestroika and the end of the Soviet Union required. Other authors—political scientists, anthropologists, and historians—have tried their hand before at analyzing late Soviet socialism and the transition(s) to the Russia of the 21st century. Among them, Alexei Yurchak's account of komsomol´tsy unconsciously practicing post-Soviet behavior before 1991, Stephen Kotkin's structuralist approach to why Mikhail Gorbachev's renovationist efforts were doomed, and Serguei Oushakine's exploration of psychic trauma in Barnaul have nearly owned the territory, ceding some slight ground to biographies such as Archie Brown's sympathetic handling of an embattled Gorbachev, [End Page 444] Tim Colton's apologia for Boris Yeltsin, and Leon Aron's more fawning treatment.1 We also have the memoirs of key players in the rollicking game of regime change and some excellent accounts by journalists.2 The three books under review here differ from previous works and from one another in several obvious and fundamental ways. Svetlana Alexievich's Secondhand Time evokes the "vanished way of life" of Soviet civilization by weaving together hundreds of conversations with ordinary people recorded between 1991 and 2012. Their recollections, though prompted by the events of the near present, manage to evoke the broad sweep of Soviet history. Anya von Bremzen's Mastering the Art of Soviet Cooking uses celebratory meals and their preparation as a mnemonic device to reconstruct the Soviet era as she and her mother experienced it before their emigration as "refugees" in 1974. She structures the book by decades, beginning with a sumptuous feast from late imperial Russia, proceeding through the meager fare available during the early Soviet years, and so on, up to and including the bounteousness of Putin's Russia. Arkady Ostrovsky's The Invention of Russia is a more conventional history, and the only one of the three under review to bother with the scholarly apparatus of notes and an index. Ostrovsky, who left Moscow in 1992 to pursue a doctorate at Cambridge in comparative literature, dwells in the world of the media and its moguls. Relying on memoirs by, and interviews he conducted with, a few dozen dramatis personae, he takes the reader on an excursion through the ups and downs of Soviet print journalism as practiced from the Thaw years through zastoi and perestroika, before shifting in the second part of the book to what one of his heroes, Aleksandr Iakovlev (Alexander Yakovlev), called "the television whirlpool" of the post-Soviet decades (176). An oral history, a family memoir, and an analysis of politics and the media, the three books also differ significantly in terms of perspective. [End Page 445] Alexievich, recipient of the 2015 Nobel Prize in Literature, considers herself "an accomplice." Her aim, as she states in the opening lines, is "paying our respects to the Soviet era" by "trying to honestly hear out all the participants of the socialist drama" (3–4). The book's subjectivity is overwhelmingly that of her interlocutors. They sigh, get angry, cry, break into song, and go silent in mid-sentence. Alexievich is very sparing with her own comments. Ostrovsky, by contrast, positions himself as an omniscient outsider, one with sharply critical views of "pro-Western liberals who [in the 1990s] … used the media to enrich themselves" but "now act...

This article examines the formation and mainstreaming of creative labour in Soviet society. Because the Soviet cultural revolution did not completely destroy the old foundations of society, but rather transformed them into a new form, Soviet culture was not rebuilt anew; it preserved the past while adding new, original features. One of the elements of this innovation was the development of a different attitude toward labour than the traditional one. From the very first years of Soviet power, efforts were made to liberate society from all forms of alienation, including alienation from labour. Characteristic features were the cultivation of enthusiasm, camaraderie, and the development of social labour. As a result, labour (physical or artistic) began to be perceived as a creative process. A striking example of this, in our opinion, is the activities of theatre groups during the Great Patriotic War. During the Soviet era, theatre is viewed, on the one hand, as a sociocultural institution, one of the primary transmitters of the cultural and social values of the multiethnic Soviet society, whether traditional Russian ones or newly emerging. On the other hand, it is viewed as a collective action, where artists inspired others with their personal example of labour and the fight against invaders. During the war, theatre repertoires primarily included military themes, but productions not only demonstrated the tragedy of those years but also the significance of labour exploits. Frontline theaters and brigades were established, and theatrical companies actively toured not only to remote settlements but also to the front lines. This article demonstrates that theatre art embodied the propaganda of the just nature of the war, strengthening friendship between peoples, and loyalty to socialist ideas. It illustrates the unifying significance and role of regional theatre figures in calling for labour exploits, fostering patriotic sentiments, and consolidating multiethnic Soviet society. The author concludes that during the Soviet years, an attitude toward labour as a creative process developed, regardless of whether it was physical or intellectual, in an artist's studio or on a theatre stage. The importance of this perception of labour was clearly demonstrated during the Great Patriotic War. Using the work of theatre companies as an example, it was revealed that both the theatre workers themselves and the products of their work demonstrated the need for labour exploits, social and military service.

This was the title of the international scientific conference organised at Vytautas Magnus University on 17–18 May 2002. Organisers of the conference were the Faculty of Humanities, the Genocide Victims Rescue Research Centre, the Institute of Political Science and Diplomacy, and the Centre for European Studies. The Soviet regime, both in the pre–war Bialystok Voivodeship, in western Belarus, and in Lithuania (and, we might add, in Latvia and in the western Ukraine as well), extremely complicated the relationship of the mainstream ethnic community with the minorities, particularly the Jews. The Soviet years further emphasised national stereotypes and facilitated the motivation of the Holocaust: in recent years, the theory of two genocides has emerged and flourished, and, as we have seen, not only in Lithuania. This theory has become a feature of the lives of many people who lived through the Soviet era, however briefly.