Books by Kutuzova Natalia
В книге впервые представлена систематизированная информация о работе наиболее часто используемых ... more В книге впервые представлена систематизированная информация о работе наиболее часто используемых в отношении Республики Беларусь международных правозащитных механизмов: уставных процедур ООН (Универсальный периодический обзор, спецпроцедуры Совета по правам человека), договорных органов (Комитет по правам человека, Комитет по ликвидации дискриминации в отношении женщин), ОБСЕ, Венециан-
ской комиссии Совета Европы. Исследование охватывает период с 1991 г. по сентябрь 2015 г. и включает в себя сведения о коммуникациях с этими механизмами субъектов обращения к ним и государства, решениях и рекомендациях МПМ, имплементации данных решений. Авторами книги проведен анализ эффектов, возникающих от использования МПМ, сделаны выводы о степени влияния деятельности международных органов
и процедур на общественные отношения и правовую систему Республики Беларусь в области защиты прав человека, а также предложены некоторые рекомендации для повышения эффективности использования этих механизмов.
2.1. Партнерство религиозных организаций Беларуси с органами власти (Н. Василевич, Н. Кутузова)
... more 2.1. Партнерство религиозных организаций Беларуси с органами власти (Н. Василевич, Н. Кутузова)
3.1. Благотворительная и социальная деятельность религиозных организаций в Беларуси (Н. Василевич, Н. Кутузова)
3.3. Религиозное медиапространство Беларуси (Н. Василевич, Н. Кутузова)
Abstract in English:
Religious organisations in public environment in Belarus and Ukraine: building the mechanisms of partnership
The post-Soviet period was the beginning of a complicated way of building the basis for state independence for Belarus and Ukraine. Its geo-cultural specifics are caused by its long-lasting peripheral position within the borders of the expansive Soviet empire with its directive economic, social, and cultural politics and ideology. Realizing and overcoming the status of ‘imperial outskirts’ and the totalitarian stereotypes connected with it, building the strategy of independent state development—those are the characteristics of transitional societies overcoming their marginality and constructing independent identification models, in religious sphere as well. Religion appeared to be a significant factor for overcoming the post-Soviet syndrome. It was the very sphere where people sought for the meaning of the post-Soviet identity, as well as for the landmark for building new post-colonial nations.
Religious structure of the societies of Belarus and Ukraine is alike—prevailing Christian Churches and dominating Orthodoxy. However, throughout history, Belarusian and Ukrainian lands have always been a multi-religious region. The history has given a chance for the Christians of different churches, Muslims and Judaists to meet on Belarusian and Ukrainian lands. This multi-religiosity of Belarusian and Ukrainian region became the key factor for developing the models for social and jural communication. Cooperation and rivalry of religious communities in the spheres of culture and charity, as well as joint defence against external enemy often were the source of examples of patriotism and mutual tolerance; these particular processes made it possible to create a universal jural field of cooperation of religious societies and organisations and its members.
Religious organisations in Belarus and Ukraine are the juridically legitimate communities of followers of various religious traditions. Religious communities are existential islands of personal-social environment where the conceptualisation of the sense of life of one person as a member of society happens. Spiritual and intellectual search determines and meaningfully guides one’s social activity.
The object of our collective study is the activity of religious organisations in social environment of Belarus and Ukraine which, from the one hand, is aimed at executing the higher religious meanings of social service and salvation and, on the other hand, has to consider quite specific social circumstances: political and jural format, ideological and political environment, fields of interest of the other religious organisations.
The writing team defines social environment as a self-organising system of social communication which is beholden for its origin to various actors. In religiously heterogeneous societies, these are particularly stable (more often historical) religious communities that construct new rules and contents of the social dialogue, create new management models based on wide social participation and control. In this case the public sphere is open for the expression of cultural, lingual, and religious identities. The most resistant and in demand is the presence of religious organisations in the spheres of family and non-school education, vulnerable social groups assistance, culture, and media environment. Religious organisations’ functioning in social environment is based on socially acceptable and understandable jural principles of the freedom of thought and faith which lead to jural regulation of the wide presence and interaction of religious organisations in socially significant spheres.
The authors of this monograph build their working hypothesis on three assumptions: first—the assumption of potential connection between the multi-religious factor and constructing pluralistic social environment in Belarus and Ukraine which could be free of the etatism stereotypes; second—the assumption of dependence of the qualitative state of social multi-religious communication from the degree of integration of religious organisations into the life of society; third—the assumption of dependence of socially effective activity of religious organisations from existing in Belarus and Ukraine jural and political systems determining the format for this activity.
Working on the present monograph, the writing team has deliberately chosen the path of field analytics which helped for the first time collect a vast evidential and empirical material on positive effects and problems connected with the activity of religious organisations in the spheres of social service and charity, media, education, and culture. The authors consider this material a framework for further field research, as well as the basis for scientific and analytical work including comparative analysis with the experience of similar activity in other countries.
Uploads
Books by Kutuzova Natalia
ской комиссии Совета Европы. Исследование охватывает период с 1991 г. по сентябрь 2015 г. и включает в себя сведения о коммуникациях с этими механизмами субъектов обращения к ним и государства, решениях и рекомендациях МПМ, имплементации данных решений. Авторами книги проведен анализ эффектов, возникающих от использования МПМ, сделаны выводы о степени влияния деятельности международных органов
и процедур на общественные отношения и правовую систему Республики Беларусь в области защиты прав человека, а также предложены некоторые рекомендации для повышения эффективности использования этих механизмов.
3.1. Благотворительная и социальная деятельность религиозных организаций в Беларуси (Н. Василевич, Н. Кутузова)
3.3. Религиозное медиапространство Беларуси (Н. Василевич, Н. Кутузова)
Abstract in English:
Religious organisations in public environment in Belarus and Ukraine: building the mechanisms of partnership
The post-Soviet period was the beginning of a complicated way of building the basis for state independence for Belarus and Ukraine. Its geo-cultural specifics are caused by its long-lasting peripheral position within the borders of the expansive Soviet empire with its directive economic, social, and cultural politics and ideology. Realizing and overcoming the status of ‘imperial outskirts’ and the totalitarian stereotypes connected with it, building the strategy of independent state development—those are the characteristics of transitional societies overcoming their marginality and constructing independent identification models, in religious sphere as well. Religion appeared to be a significant factor for overcoming the post-Soviet syndrome. It was the very sphere where people sought for the meaning of the post-Soviet identity, as well as for the landmark for building new post-colonial nations.
Religious structure of the societies of Belarus and Ukraine is alike—prevailing Christian Churches and dominating Orthodoxy. However, throughout history, Belarusian and Ukrainian lands have always been a multi-religious region. The history has given a chance for the Christians of different churches, Muslims and Judaists to meet on Belarusian and Ukrainian lands. This multi-religiosity of Belarusian and Ukrainian region became the key factor for developing the models for social and jural communication. Cooperation and rivalry of religious communities in the spheres of culture and charity, as well as joint defence against external enemy often were the source of examples of patriotism and mutual tolerance; these particular processes made it possible to create a universal jural field of cooperation of religious societies and organisations and its members.
Religious organisations in Belarus and Ukraine are the juridically legitimate communities of followers of various religious traditions. Religious communities are existential islands of personal-social environment where the conceptualisation of the sense of life of one person as a member of society happens. Spiritual and intellectual search determines and meaningfully guides one’s social activity.
The object of our collective study is the activity of religious organisations in social environment of Belarus and Ukraine which, from the one hand, is aimed at executing the higher religious meanings of social service and salvation and, on the other hand, has to consider quite specific social circumstances: political and jural format, ideological and political environment, fields of interest of the other religious organisations.
The writing team defines social environment as a self-organising system of social communication which is beholden for its origin to various actors. In religiously heterogeneous societies, these are particularly stable (more often historical) religious communities that construct new rules and contents of the social dialogue, create new management models based on wide social participation and control. In this case the public sphere is open for the expression of cultural, lingual, and religious identities. The most resistant and in demand is the presence of religious organisations in the spheres of family and non-school education, vulnerable social groups assistance, culture, and media environment. Religious organisations’ functioning in social environment is based on socially acceptable and understandable jural principles of the freedom of thought and faith which lead to jural regulation of the wide presence and interaction of religious organisations in socially significant spheres.
The authors of this monograph build their working hypothesis on three assumptions: first—the assumption of potential connection between the multi-religious factor and constructing pluralistic social environment in Belarus and Ukraine which could be free of the etatism stereotypes; second—the assumption of dependence of the qualitative state of social multi-religious communication from the degree of integration of religious organisations into the life of society; third—the assumption of dependence of socially effective activity of religious organisations from existing in Belarus and Ukraine jural and political systems determining the format for this activity.
Working on the present monograph, the writing team has deliberately chosen the path of field analytics which helped for the first time collect a vast evidential and empirical material on positive effects and problems connected with the activity of religious organisations in the spheres of social service and charity, media, education, and culture. The authors consider this material a framework for further field research, as well as the basis for scientific and analytical work including comparative analysis with the experience of similar activity in other countries.
ской комиссии Совета Европы. Исследование охватывает период с 1991 г. по сентябрь 2015 г. и включает в себя сведения о коммуникациях с этими механизмами субъектов обращения к ним и государства, решениях и рекомендациях МПМ, имплементации данных решений. Авторами книги проведен анализ эффектов, возникающих от использования МПМ, сделаны выводы о степени влияния деятельности международных органов
и процедур на общественные отношения и правовую систему Республики Беларусь в области защиты прав человека, а также предложены некоторые рекомендации для повышения эффективности использования этих механизмов.
3.1. Благотворительная и социальная деятельность религиозных организаций в Беларуси (Н. Василевич, Н. Кутузова)
3.3. Религиозное медиапространство Беларуси (Н. Василевич, Н. Кутузова)
Abstract in English:
Religious organisations in public environment in Belarus and Ukraine: building the mechanisms of partnership
The post-Soviet period was the beginning of a complicated way of building the basis for state independence for Belarus and Ukraine. Its geo-cultural specifics are caused by its long-lasting peripheral position within the borders of the expansive Soviet empire with its directive economic, social, and cultural politics and ideology. Realizing and overcoming the status of ‘imperial outskirts’ and the totalitarian stereotypes connected with it, building the strategy of independent state development—those are the characteristics of transitional societies overcoming their marginality and constructing independent identification models, in religious sphere as well. Religion appeared to be a significant factor for overcoming the post-Soviet syndrome. It was the very sphere where people sought for the meaning of the post-Soviet identity, as well as for the landmark for building new post-colonial nations.
Religious structure of the societies of Belarus and Ukraine is alike—prevailing Christian Churches and dominating Orthodoxy. However, throughout history, Belarusian and Ukrainian lands have always been a multi-religious region. The history has given a chance for the Christians of different churches, Muslims and Judaists to meet on Belarusian and Ukrainian lands. This multi-religiosity of Belarusian and Ukrainian region became the key factor for developing the models for social and jural communication. Cooperation and rivalry of religious communities in the spheres of culture and charity, as well as joint defence against external enemy often were the source of examples of patriotism and mutual tolerance; these particular processes made it possible to create a universal jural field of cooperation of religious societies and organisations and its members.
Religious organisations in Belarus and Ukraine are the juridically legitimate communities of followers of various religious traditions. Religious communities are existential islands of personal-social environment where the conceptualisation of the sense of life of one person as a member of society happens. Spiritual and intellectual search determines and meaningfully guides one’s social activity.
The object of our collective study is the activity of religious organisations in social environment of Belarus and Ukraine which, from the one hand, is aimed at executing the higher religious meanings of social service and salvation and, on the other hand, has to consider quite specific social circumstances: political and jural format, ideological and political environment, fields of interest of the other religious organisations.
The writing team defines social environment as a self-organising system of social communication which is beholden for its origin to various actors. In religiously heterogeneous societies, these are particularly stable (more often historical) religious communities that construct new rules and contents of the social dialogue, create new management models based on wide social participation and control. In this case the public sphere is open for the expression of cultural, lingual, and religious identities. The most resistant and in demand is the presence of religious organisations in the spheres of family and non-school education, vulnerable social groups assistance, culture, and media environment. Religious organisations’ functioning in social environment is based on socially acceptable and understandable jural principles of the freedom of thought and faith which lead to jural regulation of the wide presence and interaction of religious organisations in socially significant spheres.
The authors of this monograph build their working hypothesis on three assumptions: first—the assumption of potential connection between the multi-religious factor and constructing pluralistic social environment in Belarus and Ukraine which could be free of the etatism stereotypes; second—the assumption of dependence of the qualitative state of social multi-religious communication from the degree of integration of religious organisations into the life of society; third—the assumption of dependence of socially effective activity of religious organisations from existing in Belarus and Ukraine jural and political systems determining the format for this activity.
Working on the present monograph, the writing team has deliberately chosen the path of field analytics which helped for the first time collect a vast evidential and empirical material on positive effects and problems connected with the activity of religious organisations in the spheres of social service and charity, media, education, and culture. The authors consider this material a framework for further field research, as well as the basis for scientific and analytical work including comparative analysis with the experience of similar activity in other countries.