This book is the first comprehensive description of the Church-State systems that are in force in the post-Communist countries of Central and Eastern Europe. The reports it contains are structured along similar lines, so that analogies and differences of the national legal systems can easily be identified and no significant profile of Church and State relations is overlooked. After a short historical and sociological introduction, each report deals with issues like registration of religious organizations, financing of Churches, religious education in public schools, etc.

Companion to Law and religion in post-communist Europe.

This book presents a comprehensive overview of religious policy in Russia since the end of the communist regime, exposing many of the ambiguities and uncertainties about the position of religion in Russian life. It reveals how religious freedom in Russia has, contrary to the widely held view, a long tradition, and how the leading religious institutions in Russia today, including especially the Russian Orthodox Church but also Muslim, Jewish and Buddhist establishments, owe a great deal of their special positions to the relationship they had with the former Soviet regime. It examines the resurgence of religious freedom in the years immediately after the end of the Soviet Union, showing how this was subsequently curtailed, but only partially, by the important law of 1997. It discusses the pursuit of privilege for the Russian Orthodox Church and other ‘traditional’ beliefs under presidents Putin and Medvedev, and assesses how far Russian Orthodox Christianity is related to Russian national culture, demonstrating the unresolved nature of the key question, ‘Is Russia to be an Orthodox country with religious minorities or a multi-confessional state?’ It concludes that Russian society’s continuing failure to reach a consensus on the role of religion in public life is destabilising the nation.

A collection of essays concerned with theoretical and empirical analyses of trust and distrust in post-communist Europe which show that, while political and economic changes can have rapid effects, cultural and psychological changes may linger and influence political trust and representations of democracy.

Having won a two-third majority in Parliament at the 2010 elections, the Hungarian political party Fidesz removed many of the institutional obstacles of exerting power. Just like the party, the state itself was placed under the control of a single individual, who since then has applied the techniques used within his party to enforce submission and obedience onto society as a whole. In a new approach the author characterizes the system as the ?organized over-world?, the ?state employing mafia methods? and the ?adopted political family', applying these categories not as metaphors but elements of a coherent conceptual framework. The actions of the post-communist mafia state model are closely aligned with the interests of power and wealth concentrated in the hands of a small group of insiders. While the traditional mafia channeled wealth and economic players into its spheres of influence by means of direct coercion, the mafia state does the same by means of parliamentary legislation, legal prosecution, tax authority, police forces and secret service. The innovative conceptual framework of the book is important and timely not only for Hungary, but also for other post-communist countries subjected to autocratic rules. ÿ

"In Islam in Post-communist Eastern Europe: Between Churchification and Securitization Egdūnas Račius reveals how not only the governance of religions but also practical politics in post-communist Eastern Europe are permeated by the strategies of churchification and securitization of Islam. Though most Muslims and the majority of researchers of Islam hold to the view that there may not be church in Islam, material evidence suggests that the representative Muslim religious organizations in many Eastern European countries have been effectively turned into ecclesiastical-bureaucratic institutions akin to nothing less than 'national Muslim Churches'. As such, these 'national Muslim Churches' themselves take an active part in securitization, advanced by both non-Muslim political and social actors, of certain forms of Islamic religiosity."-- Back cover.

This is the first volume to overview the complex Romanian transitional justice effort, detail the political negotiations that have led to the adoption and implementation of relevant legislation, and assess these processes in terms of their timing, sequencing, and impact on democratization.

When the Bolsheviks set out to build a new world in the wake of the Russian Revolution, they expected religion to die off. Soviet power used a variety of tools--from education to propaganda to terror—to turn its vision of a Communist world without religion into reality. Yet even with its monopoly on ideology and power, the Soviet Communist Party never succeeded in overcoming religion and creating an atheist society. A Sacred Space Is Never Empty presents the first history of Soviet atheism from the 1917 revolution to the dissolution of the Soviet Union in 1991. Drawing on a wealth of archival material and in-depth interviews with those who were on the front lines of Communist ideological campaigns, Victoria Smolkin argues that to understand the Soviet experiment, we must make sense of Soviet atheism. Smolkin shows how atheism was reimagined as an alternative cosmology with its own set of positive beliefs, practices, and spiritual commitments. Through its engagements with religion, the Soviet leadership realized that removing religion from the "sacred spaces" of Soviet life was not enough. Then, in the final years of the Soviet experiment, Mikhail Gorbachev—in a stunning and unexpected reversal—abandoned atheism and reintroduced religion into Soviet public life. A Sacred Space Is Never Empty explores the meaning of atheism for religious life, for Communist ideology, and for Soviet politics.

Focusing on schools, festivals, commemorative ceremonies, and monuments, Catherine Wanner shows how Soviet-created narratives have been recast to reflect a post-Soviet Ukrainocentric perspective. In the process, we see how new histories are understood and acted upon. This reveals regional cleavages and the resilience of cultural differences produced by the Soviet regime. For some people, the system they criticized yesterday is the one they long for today.

Lavinia Stan and Lucian Turcescu examine the relationship between religion and politics in ten former communist Eastern European countries. Contrary to widespread theories of increasing secularization, Stan and Turcescu argue that in most of these countries, the populations have shown themselves to remain religious even as they embrace modernization and democratization. Church-state relations in the new EU member states can be seen in political representation for church leaders, governmental subsidies, registration of religions by the state, and religious instruction in public schools. Stan and Turcescu outline three major models: the Czech church-state separation model, in which religion is private and the government secular; the pluralist model of Hungary, Bulgaria and Latvia, which views society as a group of complementary but autonomous spheres - for example, education, the family, and religion - each of which is worthy of recognition and support from the state; and the dominant religion model that exists in Poland, Romania, Estonia, and Lithuania, in which the government maintains informal ties to the religious majority. Church, State, and Democracy in Expanding Europe offers critical tools for understanding church-state relations in an increasingly modern and democratic Eastern Europe.