Browsing by Author "Brehunets, N."

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Lohvynyuk Repressive psychiatry as a means of combating religious dissedents in the Soviet Union
(2022) Vysoven, О.; Висовень, О.; Brehunets, N.; Брехунець, Н.; Lohvynyuk, Т.; Логвинюк, Т.
The article highlights the impossibility of the coexistence of modern civilization in conditions of impunity for crimes against humanity, which have no statute of limitations, but due to the lack of punishment and concealment of information it creates even greater crimes. Many of the unjustly convicted political prisoners have been rehabilitated since the condemnation of Stalin's cult of personality and his crimes in Soviet Ukraine since 1956. As a result of the mass rehabilitation of political prisoners, the regime gained serious opposition, some of whom сonsisted of evangelical Baptist communities who advocated genuine freedom of conscience. The Soviet regime used a whole range of preventive and punitive means to fight the opposition, an important place among which was occupied by repressive psychiatry. Therefore, the theoretical and legal framework was brought under psychiatric repression, which caused significant restrictions for the so-called mentally ill. In the 1970-80s, the punitive and repressive machine of the totalitarian system by the hated KGB developed torture for dissidents. The main role in their subjugation was relied on psychiatrists and their methods, based on the so-called “innovative” teaching of the Moscow School of Psychiatrists A. Snezhnevsky, on “slow schizophrenia.” This diagnosis was recognized only in the USSR and its satellite countries. Anyone who expressed somehow dissatisfaction with the actions of the ruling regime could be diagnosed with “slow schizophrenia.”In the late 1970s, threats by the psychiatric hospital for active believers became systemic. The special services put pressure on the members of the Council of Relatives of Prisoners, who were engaged in printing and publishing the crimes of the totalitarian government against humanity and freedom of conscience and religion. Despite the measures taken by the leadership and intelligence services of the totalitarian regime to debunk the so-called “myths of punitive medicine in the USSR,” believers and the international community gathered many real facts and interviewed people who were subjected to inhumane torture in medical facilities of the communist state.
Repressive policy of the occupiers during the declared Russian-Ukrainian hybrid war against religious communities of Ukraine
(2022) Vysoven, О.; Висовень, О.; Figurnyi, Yu.; Фігурний, Ю.; Molotkina, V.; Молоткіна, В.; Brehunets, N.; Брехунець, Н.
The article analyzes the repressive policy of the occupiers during the undeclared RussianUkrainian hybrid war against the religious communities of Ukraine in 2014–2022. It has been established that the “russian world'' is a neo-imperial, geopolitical, ideological doctrine aimed at the theoretical substantiation and practical restoration of the "great historical Russia" within the borders of the Russian Empire at the peak of its power in 1914. By way of the "russian world," an important "soft power" of the Kremlin, Russia first planned to capture the mental space of Ukraine and the brains of its citizens; then, if necessary, they would deploy troops and annex this territory to their state. The Russian Orthodox Church played an important role in Russia's neo-imperial plans, as it was an active embodiment of the “russian world" in the spiritual, political, cultural, and humanitarian spaces of Ukraine. Russia's undeclared war against Ukraine and Ukrainians, which began in 2014 and temporarily occupied a large part of Ukraine, was a real ordeal for the Ukrainian state and its citizens and a terrible tragedy for believers of all faiths. Examples of crimes against humanity committed by Russian terrorist forces on the temporarily occupied territories of Ukraine against religious communities are highlighted. The consequences of the criminal and aggressive policy of the Kremlin and the "russian world" introduced by the Russian terrorist forces and its impact on the situation of believers are shown. There are two tendencies that characterize the attitude of the Russian aggressors and their servants towards the believers of different denominations in Ukraine. During the first stage of the hybrid war (February 20, 2014 – February 23, 2022) the occupiers and their proxies on the temporarily occupied territories of Eastern Ukraine (parts of Donetsk and Luhansk regions) and Crimea in accordance with the "russian world" doctrine favorized the Ukrainian Orthodox Churches of the Moscow Patriarchate, because they rightly considered it their ally in the conquest of Ukraine. During the second phase of the fullscale aggression of Russian troops (February 24, 2022) and the collapse of the so-called Russian blitzkrieg, the occupiers became inhumane and began destroying religious buildings, killing clergy and believers regardless of religion.
Repressive policy of the occupiers during the declared Russian-Ukrainian hybrid war against religious communities of Ukraine 2014-2022
(2022) Vysoven, О.; Висовень, О.; Figurnyi, Y.; Фігурний, Ю.; Molotkina, V.; Молоткіна, В.; Brehunets, N.; Брехунець, Н.
The article analyzes the repressive policy of the occupiers during the undeclared RussianUkrainian hybrid war against the religious communities of Ukraine in 2014–2022. It has been established that the “russian world'' is a neo-imperial, geopolitical, ideological doctrine aimed at the theoretical substantiation and practical restoration of the "great historical Russia" within the borders of the Russian Empire at the peak of its power in 1914. By way of the "russian world," an important "soft power" of the Kremlin, Russia first planned to capture the mental space of Ukraine and the brains of its citizens; then, if necessary, they would deploy troops and annex this territory to their state. The Russian Orthodox Church played an important role in Russia's neo-imperial plans, as it was an active embodiment of the “russian world" in the spiritual, political, cultural, and humanitarian spaces of Ukraine. Russia's undeclared war against Ukraine and Ukrainians, which began in 2014 and temporarily occupied a large part of Ukraine, was a real ordeal for the Ukrainian state and its citizens and a terrible tragedy for believers of all faiths. Examples of crimes against humanity committed by Russian terrorist forces on the temporarily occupied territories of Ukraineagainst religious communities are highlighted. The consequences of the criminal and aggressive policy of the Kremlin and the "russian world" introduced by the Russian terrorist forces and its impact on the situation of believers are shown. There are two tendencies that characterize the attitude of the Russian aggressors and their servants towards the believers of different denominations in Ukraine. During the first stage of the hybrid war (February 20, 2014 – February 23, 2022) the occupiers and their proxies on the temporarily occupied territories of Eastern Ukraine (parts of Donetsk and Luhansk regions) and Crimea in accordance with the "russian world" doctrine favorized the Ukrainian Orthodox Churches of the Moscow Patriarchate, because they rightly considered it their ally in the conquest of Ukraine. During the second phase of the fullscale aggression of Russian troops (February 24, 2022) and the collapse of the so-called Russian blitzkrieg, the occupiers became inhumane and began destroying religious buildings, killing clergy and believers regardless of religion.
The Influence of Atheist Propaganda of the Communist Regime on the Lives of Believers and Their Children (1946-1991)
(2021) Vysoven, О.; Висовень, О.; Brehunets, N.; Брехунець, Н.; Figurnyi, Yu.; Фігурний, Ю.; Zham, E.; Жам, О.
The article is devoted to the analysis of the antireligious policy of the Soviet government, which was carried out by the communist regime in Ukraine in the cultural and educational spheres to completely eradicate religion from the lives of the Soviet people. The main purpose of atheistic propaganda was to convince ordinary people that religion and its bearers were enemies of the communist state. Atheistic propaganda was carried out in the form of lectures on natural science and atheistic topics, atheistic evenings of questions and answers, and demonstrations of scientific and feature films. Punitive and repressive methods of atheistic propaganda were used to punish opposition believers who failed to cooperate with the authorities. Special officers of the State Security Committee, Komsomol, and party activists, researchers, teachers, artistic, and creative intelligentsia took part in the atheistic propaganda. Although the Khrushchev campaign continued to spend a lot of money on films to promote atheism, most of them were not very successful, so the communist regime failed to end religion in a short time, especially at the domestic level. The communist regime organized educational work among pupils and students in the spirit of militant materialism in schools, secondary schools, special educational institutions, and higher education institutions. Atheistic propaganda for children and youth was carried out systematically in the form of popular lectures on natural sciences, atheistic topics, demonstrations of scientific films, and through group and individual conversations. In order to prevent the penetration of religious ideology in the minds of children and to influence their feelings, one of the means of this influence was scientific, popular science articles, and works of art directed against religion and its adherents. Children and young people brought up in the spirit of militant materialism were involved together with teachers, lecturers, Communist Party, and Komsomol, pioneering activists in the re-education of children from religious families. It was children whose parents belonged to opposition religious communities or were serving sentences for religious beliefs who found it most difficult to socialize without renunciation of their parents and religion.
Аналіз праць сучасних українських дослідників, присвячених етнологічним та етнокультурним студіям відомого археолога, етнолога, історика Леоніда Залізняка
(Домбровська Я. М., 2023) Брехунець, Н.; Brehunets, N.
Мета статті – проаналізувати праці сучасних українських дослідників, присвячених етнологічним та етнокультурним студіям відомого археолога, етнолога, історика Леоніда Залізняка. Методологія історіографічного дослідження базується на академічних принципах історизму, науковості, всебічності та системності. Використано метод історіографічного аналізу та синтезу, а також порівняльний, ретроспективний, історико-хронологічний та історико-ситуаційний методи. Наукова новизна полягає у розробці актуальної проблематики, яка залишається ще недостатньо вивченою та потребує подальших напрацювань. Висновки. Виявлено, що з часу відновлення Української держави у 1991 р. гостро постало питання про осмислення проблеми походження українського народу та формування в гуманітарному просторі України верифікованої етногенетичної концепції, яка остаточно ліквідує тоталітарні рудименти та допоможе українцям краще розуміти своє минуле й більш впевнено відчувати себе у сучасних суперечливих суспільно-політичних процесах. Показано, що бездіяльність академічної наукової спільноти й активні антиукраїнські й антидержавницькі дії як прихильників трипільсько-арійських фантазій так й адептів проросійських радянських етногенетичних догматів, а саме існування єдиної давньоруської народності, посприяли впровадженню в український гуманітарний простір вигаданих і задогматизованих гіпотез та блокування ними ранньосередньовічної концепції походження українців. Простежено, що однією з перших дослідниць наукового доробку Л. Залізняка стала О. Шакурова (у дівоцтві – Лєбєдєва), яка у низці своїх досліджень проаналізувала головні етногенетичні положення і напрацювання вченого. З’ясовано, що В. Балушок, О. Гончаренко, К. Івангородський, С. Конча, Ю. Кириченко та Ю. Фігурний активно долучилися до аналізу етнологічної та етнокультурної проблематики у працях Л. Залізняка. Окреслено, що праці сучасних українських дослідників, присвячених етнологічним та етнокультурним студіям відомого археолога, етнолога, історика Леоніда Залізняка, враховуючи їх важливість, й надалі потребують фахового вивчення. The purpose of the article is to analyze the works of modern Ukrainian researchers devoted to ethnological and ethnocultural studies of the famous archaeologist, ethnologist, and historian Leonid Zaliznyak. The methodology of historiographic research is based on the academic principles of historicism, scientificity, comprehensiveness and systematicity. The method of historiographical analysis and synthesis was used, as well as comparative, retrospective, historical-chronological and historical-situational methods. Scientific novelty consists in the development of topical problems that are still not sufficiently studied and require further development. Conclusions. It was found that since the restoration of the Ukrainian state in 1991, the question of understanding the problem of the origin of the Ukrainian people and the formation of a verified ethnogenetic concept in the humanitarian space of Ukraine, which will finally eliminate the totalitarian vestiges and help Ukrainians to better understand their past and feel more confident in the modern contradictory social and political processes. It is shown that the inactivity of the academic scientific community and the active anti-Ukrainian and anti-state actions of both supporters of Tryplian-Aryan fantasies and followers of pro-Russian Soviet ethnogenetic dogmas, namely the existence of a single ancient Russian nationality, contributed to the introduction of invented and dogmatized hypotheses intothe Ukrainian humanitarian space and their blocking of the early medieval concept of origin Ukrainians. It has been observed that O. Shakurova (née Lebedev) became one of the first researchers of L. Zaliznyak's scientific output, who in a number of her studies analyzed the main ethnogenetic positions and achievements of the scientist. It was found that V. Balushok, O.Goncharenko, K. Ivangorodskyi, S. Koncha, Yu. Kyrychenko, and Yu. Figurny actively participated in the analysis of ethnological and ethnocultural issues in the works of L. Zaliznyak. It is outlined that the works of modern Ukrainian researchers devoted to the ethnological and ethnocultural studies of the famous archaeologist, ethnologist, historian Leonid Zaliznyak, given their importance, will continue to require professional study.