The Conflict between Traditional Christian Churches in Ukraine as a Conflict of Identities: Where to Search for the Prospects of Reconciliation? A Reflection in the Light of the Theories of Paul Ricoeur and John Paul Lederach

Abstract

After the independence of Ukraine in 1991 there emerged or re-emerged four churches that derive their roots from ancient Kyiv Christianity. Those churches conflict with each other, the main cause of the split and tensions being the issue of cultural and social–political identities in the country. Such conflicting narrative identities have to be reconciled by the mutual recognition of their diversity when churches in Ukraine want to become a real force for transformation in society. Among the different models of the search for rapprochement in this article I refer to the theories of Paul Ricoeur and John Paul Lederach. According to the ethics of memory of Paul Ricoeur, traditional Ukrainian churches should abandon endless circles of melancholia about their losses and create new identities through the process of mourning. Because the tensions among traditional Christian denominations in Ukraine are not likely to be solved by institutional measures as history proves, churches should concentrate their efforts on working on social and relational platforms. Here I refer to the ethics of moral imagination of John Paul Lederach that envisions focusing the reconciliatory activities on locations of interaction between people that should finally contribute to the rapprochement.     

Book reviews

In the context of a shift away from municipal multiculturalism towards community cohesion, and in the light of renewed debates around difference, national identity and Britishness, this article sets out a geographically informed theoretical framework which focuses upon the spatial (re)construction of racial and ethnic identities. The article develops the idea of the everyday as a way of viewing the spatially contingent, complex and negotiated state of inter-ethnic relations in a specific UK city. Not only does this reveal the manner in which strong and stubborn boundaries between social groups are entrenched through the (re)enforcement of spatialised relations of power, but also how accommodations across, between and within difference are realised. Through the employment of empirical material from Leicester, England, the article contends that everyday solidarities emerge from a number of intersecting spatial influences which do not equate to abstract or fixed versions of national belonging.     

Maya Reborn

Since the mid-1980s there has been tremendous interest among anthropologists and Maya speakers in preserving, promoting, and revitalizing aspects of Maya culture throughout Mesoamerica. While the emphasis and intensity of this effort varies regionally, ethnographers have documented efforts to revitalize Maya theater in Chiapas, to promote spoken Maya in Guatemala, to excavate new ruin sites in Yucatan, and to reinvigorate Maya literature, music, and dance in all three areas.     

The 2010 independence jubilees: the politics and aesthetics of national commemoration in Africa

In 2010, as many as seventeen African states celebrated their independence jubilees. The debates surrounding the organisation of these celebrations, and the imagery and performances they employed, reflect the fault lines with which African nation‐building has to contend, such as competing political orientations as well as religious, regional and ethnic diversity. The celebrations represented constitutive and cathartic moments of nation‐building, aiming to enhance citizens' emotional attachments to the country and inviting to remember, re‐enact and re‐redefine national history. They became a forum of debate about what should constitute the norms and values that make‐up national identity and, in the interstices of official ceremonies, provided space for the articulation of new demands for public recognition. A study of the independence celebrations thus allows us to explore contested processes of nation‐building and images of nationhood and to study the role of ritual and performance in the (re)production of nations.     

The Maya “Protoclassic” from the Perspective of Recent Research at Nakum,Peten, Guatemala

Recently, the Maya site of Nakum has been the subject of intensive research by the Institute of Archaeology of the Jagiellonian University, Kraków, Poland. This work has significantly enriched our knowledge of the ancient Maya of northeastern Guatemala, especially during the so-called Terminal Preclassic or Protoclassic period (ca. 100 b.c.–a.d. 300), when many Maya centers suffered decline. The Protoclassic covers the transitional moment between two important periods of Maya chronology, the Preclassic and Classic, but so far, the typical ceramic components of this phase have been found in only a handful of Maya sites. Our research indicates that Nakum underwent important building programs and stable cultural growth during the discussed period. Here we discuss evidence of architectural and cultural activity at Nakum during the Terminal Preclassic within a wider geographic context. Our research highlights the role that Nakum played within Maya geopolitics in northeastern Guatemala and also contributes to the understanding of socio-cultural processes that the Maya civilization was undergoing during the as-yet poorly understood Protoclassic period.     

A tale of two regions: geopolitics,identities, narratives,and conflict in Kharkiv and the Donbas

In 2014 Russia occupied and then annexed the Ukrainian region of Crimea, and subsequently incited and later directly supported a rebellion in southeastern Ukraine, ostensibly in both cases to protect the Russian-speaking population. Although the Crimean gambit was quickly resolved in Russia’s favor, at least on the ground, the fighting in the Donbas region of eastern Ukraine continues with huge loss of life, well over 2 million internally displaced persons, and massive damage to infrastructure. On the other hand, in the neighboring Kharkiv region, the population remained loyal to the Ukrainian state and Russian incitements to rebellion were rebuffed. This paper delves deeper into the mindset of the residents of eastern Ukraine to ascertain why support for Russia differs between these two regions. It focuses on the identities, memories, and narratives of the main groups of residents inhabiting the Donbas and Kharkiv Oblast. Then it compares the attributes of these main groups to each other to illustrate their differences. It characterizes the geopolitical narratives promoted by Russia to generate support for its actions to re-construct the Russian geostrategic area of control and demonstrates where and with which group these emotive narratives were successful and where and why they failed.     

Multiple Waves of Political Disintegration in the Classic Maya Collapse: New Insights from the Excavation of Group D,Ceibal, Guatemala

In the study of the Classic Maya collapse around the 9th century a.d., scholars tend to emphasize its gradual nature. New data, however, point to multiple episodes of rapid social change that affected wide areas. We investigated these critical moments at Ceibal (Seibal), Guatemala, through intensive excavations in its Group D. This naturally defensible location was used as a primary elite complex, possibly including a royal palace, during the Late Classic period (a.d. 600–810). By refining the chronology, we have identified four episodes of political disruption, including the impact of a military defeat by the Dos Pilas dynasty in a.d. 735, the takeover of Ceibal by an illegitimate ruler in a.d. 771, the ritual destruction of various buildings at the Ceibal dynastic collapse around a.d. 810, and the final abandonment of Ceibal around a.d. 900. These finds provide significant insights into the process of political disintegration in the Maya lowlands.     

Spectrochemical Characterization of Red Pigments Used in Classic Period Maya Funerary Practices

We studied the composition, colour chromaticity and form of application of red pigments in human bone samples from seven Classic period Lowland Maya sites. The samples were analysed by X‐ray diffraction, scanning electron microscopy (SEM) and X‐ray energy‐dispersive spectroscopy (EDS). Colour was measured using conventional colour identification standards (Munsell) and reflectance spectroscopy. Cinnabar and hematite were identified as the pigments used. We conclude that the reflectance method has advantages over conventional visual results, as it provides precise, objective and quantifiable optical data to distinguish the chromaticity, colour saturation and brightness of the pigments.     

Providing Cultural Context for ‘Sacrifice of the Social Outcasts’

In ‘Sacrifice of the Social Outcasts’, C.L. Kieffer proposes that the disabled formed a socially marginal group that might have been preferentially targeted for human sacrifice in ancient Maya society. Extensive ethnohistoric and iconographic evidence exists that the disabled and deformed held high status in pre‐contact Mesoamerica precisely because of their physical disabilities and played well‐defined social roles. Several incidences of the sacrifice of these individuals are produced, but they are associated with extraordinary events. The actual cultural context suggests that the sacrifice of a disabled individual may have larger social implications. Copyright © 2015 John Wiley & Sons, Ltd.