The conflict in Eastern Ukraine and the European refugee crisis have led to a dramatic increase in forced displacement across Europe. Fleeing war and violence, millions of refugees and internally displaced people face the social and political cultures of the predominantly Christian Orthodox countries in the post-Soviet space and Southeastern Europe. This book examines the ambivalence of Orthodox churches and other religious communities, some of which have provided support to migrants and displaced populations while others have condemned their arrival. How have religious communities and state institutions engaged with forced migration? How has forced migration impacted upon religious practices, values and political structures in the region? In which ways do Orthodox churches promote human security in relation to violence and ‘the other’? The book explores these questions by bringing together an international team of scholars to examine extensive material in the former Soviet states (Ukraine, Russia, Georgia and Belarus), Southeastern Europe (Turkey, Greece, Serbia, Bulgaria and Romania), Western Europe and the United States.

This book discusses in detail how Orthodox Christianity was involved in and influenced political transition in Ukraine, Serbia, and Georgia after the collapse of communism. Based on original research, including extensive interviews with clergy and parishioners as well as historical, legal, and policy analysis, the book argues that the nature of the involvement of churches in post-communist politics depended on whether the interests of the church (for example, in education, the legal system or economic activity) were accommodated or threatened: if accommodated, churches confined themselves to the sacred domain; if threatened, they engaged in daily politics. If churches competed with each other for organizational interests, they evoked the support of nationalism while remaining within the religious domain.

This book probes into the dynamics between Orthodox Christianity and the COVID-19 pandemic, unraveling a profound transformation at institutional and grassroots levels. Employing a multidisciplinary approach, and drawing upon varied data sources, including surveys, digital ethnography, and process tracing, it presents unprecedented insights into church-state relations, religious practices, and theological traditions during this crisis. Chapters analyze divergent responses across countries, underscore religious-political interplay, and expose tensions between formal and informal power networks. Through case studies, the book highlights the innovative adaptability within the faith, demonstrated by new religious practices and the active role of local priests in responding to the pandemic. It critically examines how the actions of religious and political figures influenced public health outcomes. Offering a fresh perspective, the book suggests that the pandemic may have permanently influenced the relationship between Orthodox Christianity, public health, and society.

"In 1947, Myron Taylor, the United States (US) envoy to the Vatican and an ally of President Truman, met with several European religious leaders. In that meeting, Taylor called on "people of all faiths" to "unite upon a universal two-point declaration embodying the spirit of belief in God and belief in human liberty" (Inboden 2008, 124). The political significance of this statement is clear from the context: Taylor held this meeting to gain European support for the emerging struggle between the US and the Soviet Union. While much of Truman's early Cold War policies involved military and economic might, he also hoped to build up the America's "soft power" by appealing to common religious values and identities among allies. The role of religion in Truman's diplomacy should not be a surprise to anyone who studies (or engages in) US politics. As observers since Alexis de Tocqueville have noted, religion is an essential element of America. It infuses debates, and influences political struggles, and therefore it ends up also becoming an important element of US foreign policy. The idea of Manifest Destiny, which guided the country's early expansion, included a belief in the providential backing of the new United States of America. Religious rhetoric and imagery popped up repeatedly throughout the Cold War while continuing to influence US priorities in the 21st century, from debt relief to religious freedom promotion. Few, then would take issue with the claim that religion influences American politics, both domestic and international. But can religion actually be a tool for policy-makers? That is, can US leaders draw on faith to advance US interests?"--

Bulgaria’s entangled Muslim and Orthodox Christian pasts still shape contemporary notions of identity, religion, and politics—and secularism—in unexpected ways. This book freshly looks at how these vital traditions come up against one another and the challenges of the world today.

This authoritative collection offers a detailed overview of religious ideas, structures, and institutions in the making of Europe. Written by leading scholars in the field, it demonstrates the enduring presence of lived and institutionalised religion in the social networks of identity, policy, and power over two millennia of European history.

This is the book of abstracts for the Migration Conference 2020, 8 to 11 September. We’re pleased to welcome you to the 8th Migration Conference. The Migration Conference 2020 is held online via Microsoft Teams platform due to COVID-19 Pandemic restrictions. We have as usual covering a wide array of topics in this year’s edition too. There are about 350 presentations and debates running over 4 days from 8th to 11th September 2020. We have tried to address the time zone differences by moving sessions towards mid-day and grouping presentations, where possible, according to time zones. However, we believe this is not perfect to accommodate hundreds of colleagues from Brazil to Japan, and Australia to Canada. PLEASE NOTE all times are GMT+1 British Summer Time (BST). MS Teams will normally show the times according to your computers local time. Our all-women keynote speakers line up this year features Nissa Finney, Jelena Dzankic, Martina Cvajner, Elli Heikkila, Agnes Igoye, and Helén Nilsson. Although the main language of the conference is English, this year we will have linguistic diversity as usual and there will also be some sessions in Spanish and Turkish. We thank all participants, invited speakers and conference committees for their efforts and contribution. We are particularly grateful to hundreds of colleagues who served as reviewers and helped the selection process.