Provides a systematic and accessible overview of church-state relations in the Soviet Union. This text explores the shaping of Soviet religious policy from the death of Stalin until the collapse of communism, and considers the place of religion in the post

Making use of newly available archive material, this book provides the first systematic and accessible overview of church state relations in the Soviet Union. John Anderson explores the shaping of Soviet religious policy from the death of Stalin until the collapse of communism, and considers the place of religion in the post-Soviet future. The book discusses the motivations of Khrushchev's renewed assault on religion, the Brezhnev leadership's response to the election of a Polish Pope and the perceived revitalisation of Islam, the factors underlying Gorbachev's liberalisation of religious policy, and the problems in this area facing the newly independent states of the former Soviet Union. This study will be of interest to students and scholars of Soviet and post-Soviet studies, religious history, and the politics of church state relations.

How do Muslims relate to Islam in societies that experienced seventy years of Soviet rule? How did the utopian Bolshevik project of remaking the world by extirpating religion from it affect Central Asia? Adeeb Khalid combines insights from the study of both Islam and Soviet history to answer these questions. Arguing that the sustained Soviet assault on Islam destroyed patterns of Islamic learning and thoroughly de-Islamized public life, Khalid demonstrates that Islam became synonymous with tradition and was subordinated to powerful ethnonational identities that crystallized during the Soviet period. He shows how this legacy endures today and how, for the vast majority of the population, a return to Islam means the recovery of traditions destroyed under Communism. Islam after Communism reasons that the fear of a rampant radical Islam that dominates both Western thought and many of Central Asia’s governments should be tempered with an understanding of the politics of antiterrorism, which allows governments to justify their own authoritarian policies by casting all opposition as extremist. Placing the Central Asian experience in the broad comparative perspective of the history of modern Islam, Khalid argues against essentialist views of Islam and Muslims and provides a nuanced and well-informed discussion of the forces at work in this crucial region.

Church-state relations have undergone a number of changes during the seven decades of the existence of the Soviet Union. In the 1920s the state was politically and financially weak and its edicts often ignored, but the 1930s saw the beginning of an era of systematic anti-religious persecution. There was some relaxation in the last decade of Stalin's rule, but under Khrushchev the pressure on the Church was again stepped up. In the Brezhev period this was moderated to a policy of slow strangulation of religion, and Gorbachev's leadership saw a thorough liberalization and re-legitimation of religion. This 1992 book brings together fifteen of the West's leading scholars of religion in the USSR. Bringing much hitherto unknown material to light, the authors discuss the policy apparatus, programmes of atheisation and socialisation, cults and sects, and the world of Christianity.

Focusing on the eras of Lenin, Stalin, Gorbachev, and Yeltsin, a multi-layered account of the rise and fall of the Soviet Union chronicles and analyzes the Soviet experiment from the tsar to the first president of the Russian republic. UP.

Emily B. Baran offers a gripping history of how a small, American-based religious community, the Jehovah's Witnesses, found its way into the Soviet Union after World War II, survived decades of brutal persecution, and emerged as one of the region's fastest growing religions after the Soviet Union's collapse in 1991. In telling the story of this often misunderstood faith, Baran explores the shifting boundaries of religious dissent, non-conformity, and human rights in the Soviet Union and its successor states. Soviet Jehovah's Witnesses are a fascinating case study of dissent beyond urban, intellectual nonconformists. Witnesses, who were generally rural, poorly educated, and utterly marginalized from society, resisted state pressure to conform. They instead constructed alternative communities based on adherence to religious principles established by the Witnesses' international center in Brooklyn, New York. The Soviet state considered Witnesses to be the most reactionary of all underground religious movements, and used extraordinary measures to try to eliminate this threat. Yet Witnesses survived, while the Soviet system did not. After 1991, they faced continuing challenges to their right to practice their faith in post-Soviet states, as these states struggled to reconcile the proper limits on freedom of conscience with European norms and domestic concerns. Dissent on the Margins provides a new and important perspective on one of America's most understudied religious movements.