A week ago, the Solomensky District Court in Kyiv granted the prosecution’s request to change the remand of the abbot of the Kyiv-Pechersk Lavra Vyshgorod and Chernobyl Metropolitan Pavel (Lebed) from house arrest to pretrial detention.
The court allowed him to post bail of 33 million hryvnias (just over $800,000) to remain under house arrest.
Metropolitan Pavel is accused of collaborationism and propagandizing the ideology of the “Russian world.” He faces eight years in prison and confiscation of his property. The latter is the likely reason for setting such a high cash bail, which would shed light on his condition and allow that money to be forfeited. Metropolitan Pavel (Lebed) will remain in pre-trial detention until August 14.
During the court session, the metropolitan stated that he was ready to swear on the Bible that he was innocent. “I have never supported the aggressor, I have never supported Putin,” he said. And he distributed from the pretrial detention center an address to the monks in the Kiev-Pechersk Lavra, in which he compared himself to the confessors from the time of the Bolshevik regime. “All the accusations against me are complete lies. The false witnesses, including on the part of some brothers, they cannot accuse me of anything.” He also urged the monks not to accept a new abbot.
Russian Patriarch Kirill did not hide his joy at the opportunity this news gives him to resume the topic of “the canonical Ukrainian Church in persecution, which needs protection against the godless regime in Kiev.”
During the bishops’ conference, which took place on July 20 in Moscow, Patriarch Kirill designated Metropolitan Pavel as a confessor and said: “A religious figure cannot and should not be subjected to such repressive measures because of his religious beliefs. I note with great concern that the change of the remand of Metropolitan Pavel, a man of advanced age, from house arrest to pre-trial detention threatens him with a serious deterioration in his health and may lead to his death in the detention center.”
However, Patriarch Kirill does not take any action towards his (former) clerics detained in Russia, among whom Fr. Ioan Kurmoyarov, who is also of advanced age and imprisoned for his anti-war beliefs, with the refusal of communion and the possibility of wearing Christian symbols.
Propaganda in the country needs cases like that of Mitr. Pavel to justify its political and military aggression. The actual involvement of any individual is of no importance, much less the problems of the Ukrainian Church. An eloquent example is provided by the comments on the arrest of Vyshgorod Metropolitan Pavel by two famous Russian propagandists:
Kiril Frolov commented on the case as follows: “We, the Orthodox Christians, supporting our head and the holy church both on the military front and on the information-political front, humbly ask His Holiness Patriarch Kirill to ask President Putin to crush the ukro-reich of the antichrists and liberate Kiev.”
And Alexander Dugin reportedly said: “We will liberate Kyiv. We will return the Lavra to the people. Everything else is pointless. We will wipe Ukraine off the face of the earth, and then deal with its masters. But not immediately. We said: from the face of the earth!”
They have sharply reduced their purchases of cognac and vodka, writes Vedomosti newspaper.
According to Rosstat data, quoted by the newspaper, sales of vodka decreased by 16.4% during the year, and of cognac – by 20.3%.
Such a noticeable decrease is probably due to the shadow market, experts of the publication admit. Since many foreign brands left Russia after the start of the war, fake alcohol products from shadow manufacturers can be purchased in stores.
Another reason is the decrease in the income of the population, especially the middle class. So people start buying cheaper drinks. Counterfeit products are not counted in the statistics.
Earlier, the Ministry of Industry and Trade noted that while there is a moratorium in Russia, restrictions on inspections of shops selling alcohol, the state cannot fully identify and stop the sale of counterfeit products.
Photo by Kelly : https://www.pexels.com/photo/assorted-alcoholic-drinks-2796105/
Art has always been a powerful medium of expression, allowing artists to communicate their thoughts, emotions, and ideas through various forms. Within the realm of visual art, colours hold significant meaning and symbolism, enabling artists to convey messages and evoke certain responses from their viewers. This article explores the profound association between colours and symbolism in art, shedding light on how artists utilize this connection to tell stories and establish deeper connections with their audience.
I. The Language of Colors: Understanding Symbolism in Art
Colours have long been associated with different emotions, cultural beliefs, and societal norms. Certain colours are universally recognized and understood to represent specific feelings or ideas. For instance, red often symbolizes passion, love, or danger, while blue is often associated with calmness, sadness, or trust. Understanding these color associations is crucial for artists who aim to evoke a particular response from their viewers or convey a specific message.
Artists often rely on the psychological effects of colours to create a particular atmosphere or mood in their artwork. Warm colours like yellow, orange, and red are known to evoke feelings of energy, happiness, and excitement, while cool colours like blue, green, and purple tend to elicit a sense of calmness, serenity, and tranquillity. By strategically choosing the dominant colours in their compositions, artists can manipulate the emotions and reactions of their audience, enhancing the impact of their work.
II. Symbolism Transcending Colors: Hidden Messages in Art
While colours play a significant role in the symbolism of art, it is important to recognize that the deeper meaning behind a piece lies not only in the choice of colour but also in the composition, subject matter, and overall context of the artwork. Symbolism in art can be subtle, requiring viewers to delve beneath the surface to fully grasp the message being conveyed.
Artists often incorporate various symbols and motifs into their work to represent abstract concepts or personal experiences. These symbols could manifest as religious or cultural icons, animal representations, or even everyday objects that hold symbolic meaning to the artist. Colours can also be imbued with additional symbolism when used in combination with these symbols, creating a multi-layered narrative within the artwork.
The interpretation of art heavily relies on the viewer’s own experiences, knowledge, and perception. Therefore, the meaning behind symbols and the colour palette used in a piece can differ from person to person. This subjectivity encourages dialogue and allows viewers to connect with the artwork on a personal level, fostering a sense of engagement with the artist’s intention.
In conclusion, the symbolism of colours in art unlocks a whole new level of communication between artists and their audiences. By tapping into the inherent associations and psychological effects of colors, artists can effectively convey emotions, ideas, and stories. Understanding the symbolism behind colors in art not only enhances our appreciation of the work but also deepens our connection with the artist’s intentions and the narrative they seek to communicate.
Religious freedom is a fundamental human right, and while the European Union (EU) is known for its efforts to promote this liberty internationally, some of its member states still grapple with discriminatory policies impacting religious minority groups. Mollie Blum, a researcher for the U.S. Commission on International Religious Freedom (USCIRF), delves into this pressing issue, shedding light on restrictive laws and practices in the EU that hinder religious minorities’ rights and contribute to societal discrimination.
I will here explore into some notable examples of these policies, including restrictions on religious clothing, ritual slaughter, and the propagation of “anti-sect” information that the USCIRF is concerned about. The report of Blum discusses blasphemy and hate speech laws, while also touching on policies that disproportionately impact Muslim and Jewish communities. To better understand the situation, let’s explore these issues in detail. (LINK TO FULL REPORT BELOW).
Restrictions on Religious Clothing
The USCIRF found incidents and policies that target Muslim women in various EU member states, restrictions on religious head coverings, such as the Islamic hijab, Jewish yarmulke, and Sikh turban, which persist still today in 2023. Such regulations, as pointed out by the report, have a disproportionate impact on Muslim women, perpetuating the notion that wearing a headscarf is contrary to European values and promoting social assimilation.
Recent developments in France, the Netherlands, and Belgium highlight the growing limitations on religious clothing, criticizes the report. For instance, France attempted to expand bans on religious headscarves in public spaces, while the Netherlands and Belgium also imposed restrictions on face coverings. These measures contribute to a sense of alienation and discrimination among religious minorities, affecting their daily lives.
Ritual Slaughter Restrictions
Per the report, animal rights activists and politicians in several EU countries advocate for restrictions on ritual or religious slaughter, directly affecting Jewish and Muslim communities. These restrictions impede religious dietary practices and force individuals to abandon deeply held religious beliefs. For example, Belgium’s regions of Flanders and Wallonia have outlawed ritual slaughter without pre-stunning, while the Greek highest court ruled against permitting ritual slaughter without anesthesia. Finland witnessed a positive development in favour of ritual slaughter practices, recognizing the importance of protecting religious freedoms.
“Anti-Sect” Restrictions
Bloom shows in her report for USCIRF hou certain EU governments have propagated harmful information about specific religious groups, labelling them as “sects” or “cults.” The French government’s involvement with already discredited organizations like FECRIS, through the government agency MIVILUDES (which some would say is the “Sugar Daddy” of FECRIS) has provoked media reactions that negatively affect individuals associated with religious organizations. Many times, the rights of these religions are fully recognized by the United States and even many European countries, and even the European Court of Human Rights.
In France, recent laws have given authorities the power to use special techniques to investigate what they call “sects” and penalize those deemed guilty before a fair trial. Similarly, some regions in Germany (namely Bavaria) require individuals to sign statements denying affiliation with the Church of Scientology (over 250 governmental contracts have been issued in 2023 with this discriminatory clause), leading to a smear campaign against Scientologists, which continue to have to defend their rights. It is interesting that of all countries in Europe or even the world, Germany requests people to declare if they are of a specific religion or not (in this case exclusively for Scientology).
Blasphemy Laws
Upholding Freedom of Expression Blasphemy laws in several European countries continue to be a matter of concern. While some countries have repealed such laws, publishes the USCIRF report, others have strengthened provisions against blasphemy. Poland’s recent attempts to expand its blasphemy law and the enforcement of blasphemy charges in Italy are examples of this. Such laws conflict with the principle of freedom of expression and create a chilling effect on individuals expressing religious beliefs, especially when they are deemed controversial or offensive.
Hate Speech Laws
Striking a Balance While combating hate speech is vital, hate speech legislation can be overbroad and infringe upon the rights to freedom of religion or belief and freedom of expression. Many EU member states have laws that penalize hate speech, often criminalizing speech that does not incite violence.
Concerns arise when individuals are targeted for peacefully sharing religious beliefs, as witnessed in the case of a Finnish Member of Parliament and an Evangelical Lutheran Bishop facing hate speech charges for expressing religious beliefs about LGBTQ+ issues.
Other Laws and Policies
Impacting Muslims and Jews EU countries have enacted various policies to counter terrorism and extremism, leading to unintended consequences for religious minorities. For example, France’s separatism law aims to enforce “French values,” but its provisions encompass activities not linked to terrorism. Denmark’s “parallel societies” law impacts Muslim communities, while efforts to regulate circumcision and Holocaust distortion policies affect Jewish communities in Scandinavian countries and Poland, respectively.
Efforts to Combat Religious Discrimination: The EU has taken steps to combat antisemitism and anti-Muslim hatred, appointing coordinators and encouraging the adoption of the IHRA definition of antisemitism. However, these forms of hatred continue to rise, and the EU must enhance measures to address other forms of religious discrimination present across Europe.
Conclusion
While EU member states generally have constitutional protections for freedom of religion or belief, some restrictive policies continue to impact religious minority groups and encourage discrimination. Promoting religious freedom while addressing other concerns is essential for creating an inclusive society. The EU’s efforts to combat antisemitism and anti-Muslim hatred are commendable but should be extended to address other forms of religious discrimination prevalent throughout the region. By upholding religious freedom, the EU can foster a truly inclusive and diverse society where all individuals can practice their faith without fear of discrimination or persecution.
But this activity masks a wider malaise in government. Structural changes across key parts of the Home Office have reportedly complicated joint working with counterparts across the system. Staff in Whitehall departments lament a lack of mechanisms for prioritisation pending the updated strategy, with the current strategic approach followed by different parts of the system not always easily discernible.
Think Big or Go Home
What would then make sense for an updated strategy to prioritise? First and foremost, such a document must respond to the growing sophistication, global reach and digitally enabled activity of today’s offenders.
To do so, it should reinforce and consolidate the earlier focus on disrupting and dismantling the business models of the highest-harm criminals. This includes those at the highest levels of the criminal chain and, crucially, those enabling their activities. Here, focus should lie on the role of corrupt insiders, providers of criminal communications platforms and access to financial assets that allow offenders to enjoy criminal profits. A strengthened machinery to tackle illicit finance must form a central, fully integrated plank in the wider response.
Beyond this, the strategy should be oriented towards the international component of most serious and organised crime threats to the UK. In line with this, greater focus and resources should be committed to action against this overseas dimension (with the potential of under-explored measures such as targeted financial sanctions considered). Indeed, given the cross-border nature of the threat, how the strategy balances domestic and overseas commitments will be crucial. It should be considered carefully whether activity targeted within the UK itself should automatically be assigned highest priority.
With ever-more crime occurring on the internet, the strategy should further centre on responding to the ongoing shift online. Among other measures, this should involve enhanced engagement with the private sector and efforts to tackle the evolving challenges facing law enforcement. In parallel, the strategy must adequately address criminal use of evolving technologies such as 3D printing, metaverse technology, and the use of hyper-realistic imagery created by AI in child sexual abuse offending. It should do so mindful that ongoing technological advances will continue to transform the dynamics of serious and organised crime over the life of the strategy and beyond.
Underpinning all of this, renewed commitment is needed to ensure that the single cohesive approach long advocated is strengthened and translated into action. A new strategy must look again at coordination across local to regional, national and international levels. This will involve reinvigorated work to clearly define who does what, the support provided to fulfil those expectations, and to track shifting demand across the system.
Coordination should extend beyond government. There is much to be gained, for example, from the formalisation of a collaborative network of experts working in and beyond government – with targeted academic research able to provide a more nuanced understanding of the threat and insights capable of improving the wider response.
Across the system, more broadly, greater focus is needed on governance and oversight of the strategy’s implementation. This should include stronger emphasis on assessing how the government is performing across priority areas. To achieve this, the right tools and metrics must be developed to measure activity and effectiveness against the threat as it impacts the UK in 2023 and beyond.
Overall, an updated Strategy must provide clear direction, means for prioritisation, sufficient detail and clarity on roles and responsibilities across the system. Beyond a statement of what has been achieved, it must articulate a compelling and ambitious vision for the UK’s response to serious and organised crime. Time is running out for the government.
The views expressed in this Commentary are the author’s, and do not represent those of RUSI or any other institution.
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On Friday 21 July, Patriarch Sako of the Chaldean Catholic Church arrived in Erbil after the recent revocation of a crucial decree guaranteeing his official status and his immunity as a religious leader. In search of a safe haven, he was warmly welcome by Kurdish authorities.
On 3 July, Iraqi President Abdul Latif Rashid revoked a special presidential decree issued in 2013 by former president Jalal Talabani that granted Cardinal Sako powers to administer Chaldean endowment affairs and officially recognized him as the head of the Chaldean Catholic Church.
In an official statement, the Iraqi presidency defended the decision to revoke the presidential decree, saying it had no basis in the constitution since presidential decrees are issued only for those who work in governmental institutions, ministries, or governmental committees.
“Certainly, a religious institution is not considered a governmental one, the cleric in charge is not considered an employee of the state, in order to issue a decree for his appointment,” read the presidential statement.
According to Kurdish media outlet Rudaw, the Iraqi president’s decision came after he met with Rayan al-Kaldani, the head of the Babylon Movement, a political party with a militia called the “Babylon Brigades”, claiming to be Christian but actually affiliated to the pro-Iranian Popular Mobilization Forces (PMF) and the Islamic Revolutionary Guard Corps (IRGC). Al-Kaldani’s aim is to sideline the Chaldean Patriarchate and assume the role of representative of Christians in the country.
The decision of the Iraqi president is in addition to other negative developments which clearly lead to the planned disappearance of the Christian community from its historical lands in Iraq.
Of particular concern are
the illegal land acquisitions in the historically Christian Nineveh Plain;
the new electoral rules affecting the distribution of seats reserved for Christian candidates;
the data collection by the Iraqi government to create a “database” on Christian communities;
the media and social campaign to destroy the reputation of Cardinal Sako;
the implementation of a law banning the import and sale of alcohol, including the wine necessary for the worship activities of the Christian communities.
Cardinal Sako and the Babylon Movement
Cardinal Sako, who organized the historic visit of Pope Francis to Iraq in 2021, was appointed Cardinal of the Chaldean Catholic Church by the pope in the Vatican in 2018.
Sako and the Babylon Movement led by Kildani, who is accused of being the driving force behind the revocation of the presidential decree, have long been involved in a war of words.
On the one hand, the patriarch has regularly condemned the militia leader for claiming to represent the interests of Christians despite his party winning four of the five quota seats assigned for Christians in the 2021 Iraqi parliamentary election. His candidates were extensively and openly backed by Shiite political forces affiliated with Iran in that unnatural coalition.
On the other hand, Kildani has accused Sako of getting involved in politics and damaging the reputation of the Chaldean Church.
Kildani released a statement accusing Sako of moving to the Kurdistan Region “to escape facing the Iraqi judiciary in cases brought against him.”
Kildani also rejected Sako’s labeling his movement as a brigade. “We are a political movement and not brigades. We are a political party participating in the political process and we are a part of the Running the State Coalition,” read the statement.
Cardinal Sako fleeing from Baghdad
Deprived of any official recognition, Cardinal Sako announced his departure from Baghdad to Kurdistan in a press release issued on 15 July. The reason he gave the campaign targeting him and the persecution of his community.
In early May, the head of the Chaldean Church found himself at the center of a fierce media campaign, following his critical statements on the political representation of Iraq’s Christian minority. Patriarch Sako had criticized the fact that majority political parties occupied seats in parliament reserved by law for minority components of the population, including Christians.
Just over a year ago, at the opening of the Chaldean bishops’ annual synod in Baghdad on 21 August, Cardinal Sako pointed to the need for a change in mentality and the “national system” of his country, where “the Islamic heritage has made Christians second-class citizens and allows usurpation of their property”. A change that Pope Francis had already called for in March 2021, during his trip to the country.
The recent events since May in Iraq show just how dangerously threatened some 400,000 faithful of the Chaldean Catholic community are.
Some say Patriarch Sako should have followed the example of Ukrainian President Zelensky, who refused to flee in a taxi and chose to stay with his people and to fight by its side against the Russian invaders but in general, there was a nation-wide outcry in the Christian community and beyond about the presidential decree.
A nation-wide and international outcry
The decision sparked a nationwide outcry from Christian community members and leaders, who condemned the Iraqi president’s maneuver and described it as a direct attack on Cardinal Sako, a highly respected figure in his community and worldwide.
Residents of Ainkawa, a Christian-majority district situated at the northern edge of Erbil city, filled the street in front of the Cathedral of Saint Joseph several days ago to protest against what they called the “clear and utter violation” against their community.
“This is a political maneuver to seize the remainder of what Christians have left in Iraq and Baghdad and to expel them. Unfortunately, this is a blatant targeting of the Christians and a threat to their rights,” Diya Butrus Slewa, a leading human and minority rights activist from Ainkawa, told Rudaw English.
Some Muslim communities also voiced their support to Patriarch Sako. The Committee of Muslim Scholars of Iraq, the country’s highest Sunni authority, expressed its solidarity with him and denounced the attitude of the President of the Republic. Iraq’s highest Shiite authority, Ayatollah Ali Al Sistani, has also declared his support for the Chaldean patriarch and hopes he will return to his Baghdad headquarters as soon as possible.
L’Œuvre d’Orient, one of the Catholic Church’s leading aid organizations assisting Eastern Christians, has voiced grave concern over the Iraqi government’s decision to revoke state recognition of Cardinal Sako’s authority to administer the Chaldean Church and its assets.
In a statement issued on 17 July, L’Œuvre d’Orient urged Iraq’s President Abdel Latif Rashid to reverse the decision.
“Nine years after the (ISIS) invasion, Iraq’s Christians are threatened by internal political games,” lamented L’Œuvre d’Orient, which has been assisting the Eastern Churches in the Middle East, the Horn of Africa, Eastern Europe and India for some 160 years.
The EU to keep silent?
On 19 March, the Cooperation Council between the European Union and Iraq held its third meeting, after a pause of seven years due to the so-called then complex situation in Iraq and the impact of COVID-19.
The meeting was chaired by the High Representative for Foreign Affairs and Security Policy, Josep Borrell. The Minister of Foreign Affairs, Fuad Mohammed Hussein, led the Iraqi delegation.
Josep Borrell, High Representative for Foreign Affairs and Security Policy, was quoted as saying in an official statement: “The Iraqi government can count on our help – for the benefit of the Iraqi people, but also for the sake of regional stability. Because yes, we appreciate a lot the constructive role of Iraq in this region.
The Cooperation Council discusseddevelopments in Iraq and in the EU, regional affairs and security, and topics such as migration, democracy and human rights, trade and energy. The words “human rights” disappeared from the final EU-Iraq Joint Statement but were replaced by “non-discrimination”, “rule of law” and “good governance.”
This however remains a solid ground for the EU institutions to call upon the President of Iraq about the increasing marginalization and fragilization of the Christian community, the most recent development being the deprivation of the national and social status of Cardinal Sako. This is the last nail in the coffin of the Christian community after the social media campaign against the Chaldean Patriarch, illegal acquisitions of Christian lands, a suspicious database of Christians and the feared upcoming ban on wine for the mass. An emergency plan similar to the one concerning the survival of the Yezidi minority is needed.
What will the EU do to avoid the slow death of another ethno-religious minority?
30,000 people directly threatened by a fire on the island of Rhodes. The authorities were able to shelter them or evacuate them from the island, where a forest fire has been raging for five days.
Hundreds of people were hurriedly evacuated from the island of Rhodes on Saturday afternoon 23 July to escape the flames, some of them not even having had time to get dressed, still in their swimming costumes. The order to evacuate began to circulate in the early afternoon, with the fire getting dangerously close to the tourist sites.
A fire fanned by strong winds and the heat wave Thousands of tourists had to leave their hotels and beaches in a hurry, using every means possible. Some walked for miles to find boats that had been requisitioned, in order to get them to safety as quickly as possible, day and night. In all, 30,000 people were sheltered, according to the local authorities, and rehoused as a matter of urgency. A devouring fire that started five days ago, a wall of fire fanned by strong winds and a heatwave that is now out of control. The fire has moved closer to the coast and tourist areas. The beaches of Kiotari and Lardos have had to be evacuated.
The damage is already considerable. The wind is expected to strengthen in the afternoon, fanning the flames even further. The fire-fighting effort will take several days, according to the local authorities.
On Friday, UNESCO “strongly condemned” the Russian strikes carried out “early Thursday morning” against the city centre of Odessa, which has been a World Heritage site since January 2023.
“According to a preliminary assessment, several museums located within the World Heritage Site suffered damage, including the Archaeological Museum, the Fleet Museum and the Odessa Literature Museum”, stressed the UN organisation for culture, science and education.
“All had been marked by UNESCO and the local authorities with the Blue Shield, the distinctive emblem of the 1954 Hague Convention for the Protection of Cultural Property in the Event of Armed Conflict, which was therefore “violated” in Odessa, UNESCO denounced.
The Russian attack, “perpetrated just two weeks after the one that destroyed a building” in the historic centre of Lviv (north-west), another world heritage site, also “coincided with the destruction of the Cultural Centre for Popular Art and Artistic Education in the town of Mykolaïv”, regretted the UN institution.
Unesco called for “an end to all attacks on cultural property protected under widely ratified international normative instruments”. “This war is a growing threat to Ukrainian culture”, it insisted, adding that it had recorded “damage to 270 Ukrainian cultural sites” since the Russian invasion began on 24 February 2022.
In January 2023, the historic centre of Odessa, a famous city on the shores of the Black Sea, was included on UNESCO’s list of World Heritage in Danger because of the “threats of destruction” hanging over this site as a result of the war, which is all the more at risk because it is close to the port, a strategic infrastructure for Ukraine.
Tensions have been heightened in south-western Ukraine since Moscow rejected an agreement this week on Ukrainian grain exports, which allowed cargo ships loaded with agricultural products to leave Ukrainian ports using protected shipping lanes.
In a world where ideologies and sects often stir controversy and confusion, understanding the intricacies of these phenomena becomes paramount. The European Times had the rare opportunity to sit down with Peter Schulte, an esteemed social scientist and former Weltanschauungsbeauftragter (what many called a “sect/cult commissioner”), who delved into the depths of these subjects for over a decade. In this exclusive interview, Schulte shares his profound experiences, reflections, and observations that shed light on the often misunderstood world of “sects” and “cults.”
With a career spanning from 1998 to 2010, Schulte’s role as a representative on ideologies and sects exposed him to diverse perspectives and gripping life stories. Contrary to conventional expectations, he found that the true nature of these matters was far more complex and intertwined with society than previously believed. In this sincere conversation, Schulte addresses how his encounters with individuals seeking help often led to surprising revelations, transcending the surface-level portrayal of so-called “cults.”
As the conversation flows, Schulte also delves into his experiences with Scientology, a topic that continues to captivate public attention. Through meticulous research and analysis, he unravels the sociological factors driving the stigmatization of this religious movement, challenging prevailing perceptions and raising thought-provoking questions about societal values and morals. His book covers questions like “On what plausible basis was Scientology declared a social threat? What were the causes of these actions? Which institutions, people or other actors were significantly involved? What means did they use to make Scientology appear dangerous?”.
In this eye-opening discussion, Schulte offers a fresh perspective on the “cult problem,” urging for a more nuanced and objective approach to understanding new religiosity and spirituality. He believes that the state, not just the churches, should play a role in promoting transparency and fostering informed opinions on religious matters.
Join us as we embark on a journey of knowledge and enlightenment with Peter Schulte, exploring the hidden complexities behind ideologies and sects in this exclusive interview brought to you by The European Times.
The European Times: How did you become a “representative on ideologies and sects” (Weltanschauungsbeauftragter)?
Peter Schulte: It was actually quite trivial. I had done my doctorate as a social scientist in 1998, had been working in research for a while and was simply looking for a new challenge. By chance I came across a newspaper advertisement: people were being sought to set up and manage an information centre for religious and ideological issues. The employer was the province of Tyrol. I applied and was accepted without knowing what to expect.
How long did you work there?
PS: From 1998 to 2010, in the socio-political department of the Office of the Tyrolean Government. I had two employees, a large office and was responsible for the counselling and information area of “sectarian issues”.
What experiences did you have during this time?
PS: I found it interesting to know which people approached such an institution with which concerns. The first information I received was material from various sect counselling centres in Germany and Austria, from church and state initiatives and also from private parents. The signs were clear: the danger of so-called cults is very great and I too could be someone involved in the fight against evil in the world. The necessary weapons for this, namely information brochures of all kinds, were provided immediately.
However, the people who approached me directly for advice were less interested in literature. They were more interested in concrete, everyday problems that obviously had to do with the so-called sects. On closer examination, however, it often turned out that their problems were more complex and far-reaching and that the causal problem – i.e. the so-called cult – was only one part of the whole interaction system.
These were mostly individual life stories where an attempt was made to construct a “cult-like” context. Some help-seekers were in such a serious condition that they were no longer able to carry out counselling.
They believed in conspiracy theories and foreign powers that would restrict and manipulate them in their actions. These observations are completely ignored in the counselling scene, although in my opinion, they form an important basis for the discussion on how to deal with so-called cults.
What can you tell us about your experience with Scientology?
PS: Scientology serves many people as a projection screen for evil par excellence. It is completely irrelevant whether the accusations are true or false, what is important is that they serve to perpetuate myths about so-called sects. The counselling scene does everything to transport and maintain this image. It made me wonder when I read that in many counselling centres, Scientology is at the top of the list of requests. I could not make this observation.
During my active time, I expected members of Scientology who were looking for help, accompaniment and counselling in their exit. But no one came to me, instead people from recognised churches who wanted to leave came to me, mostly higher functionaries who did not get along with the church authority. And although they were very committed to the common good, they were full of self-doubt and guilt.
To this day, an open discourse on Scientology is missing, especially the answer to the general question of the meaning of new religiosity and spirituality in a world that has become confusing. I see another problem in the task of the classical media to publish reliable information and facts. However, with the advent of social media and new information channels, they are often forced to generate attention so that their readership does not drop out.
What made you leave the job after 12 years?
PS: I realised I was not getting anywhere. The state government had expectations that I was not willing or able to meet. As long as you spread the “sectarian danger” and thus call the spectre by its name, you are part of a community that knows no self-doubt. Everyone has to think the same and those who do not do so are threatened with exclusion and eternal banishment. It is characteristic of a large part of the counselling scene that it largely ignores contrary opinions and experiences, even though it points to this very problem in “sects”.
You wrote a book sometime later.
PS: Yes, I wanted to make my observations and experiences available to an interested public, to bring a new impulse into the discussion, so to speak. The result was a popular-scientific analysis that looks at the topic on different levels.
Your new book is entirely devoted to the subject of Scientology. Why?
PS: I wanted to know how this controversy came about, why Scientology is being observed by the German Office for the Protection of the Constitution and which sociological factors influence the social image of Scientology. To do this, I researched intensively for years, worked through documents and conducted interviews. The inspection of files of the German Federal Government alone shows how thin the data actually is and that Scientology has actually been observed by the Office for the Protection of the Constitution since 1997 without any basis.
Scientology is an interesting phenomenon because we can observe the sociological factors of exclusion and stigmatisation in the way society deals with this New Religious Movement. This discussion is neither about facts nor truth, but about the handling of values and morals. A religious movement that denounces the past of psychiatry and its methods, in general, has never existed in Germany. At the same time, I could observe that some interest groups work very intensively to present so-called drop-outs as representative of the whole community, with the aim of spreading a negative image of Scientology in society. I sometimes had the impression that this was an attempt to divert attention from the aberrations in the official churches.
Sociology Unplugged: Peter Schulte's Eye-Opening Interview on "sects" and "cults" 5
What was the reaction to your book?
PS: I expected more: more moral indignation, more arguments, more discussions. Although several thousand books are in circulation, it seems to me that the book is hushed up. Even former colleagues from the consultancy scene did not react to my publication, nor did the German Office for the Protection of the Constitution. Instead, I was able to read a few reviews on Amazon. However, I was neither attacked as a nest-destroyer nor as unscientific.
In the meantime, an English translation of the book is available and will be published soon.
In retrospect: How do you see the “cult problem” in general?
PS: The discussion is completely exaggerated, and nothing is questioned. The area of so-called sects only concerns certain areas of our society, and it is often about value orientations or, simply put, about the question of what is allowed and what is not. There are interest groups that have a problem with new religiosity and spirituality, people who believe that it is harmful to human beings. Why people turn to new spiritual offers, what they are looking for or find there, or the fact that people simply feel well looked after in such groups, that is completely irrelevant to these interest groups.
We should not leave the issue to the churches alone – as has happened in the past – because the state should actually have the task of ensuring transparency in matters of religion or guaranteeing the balance of information. In this way, the citizen could form an objective opinion.
FECRIS is an international association that brings together various anti-sect movements. Did you have any experience with this?
PS: In Austria, there is also an organisation that supports and promotes FECRIS. Its members are whippersnappers who oppose any form of new religiosity and spirituality. They spread strange theories about “cults” and their “methods”. I constantly had the feeling that they were trying to blame family conflicts on “cults”.
What do you do today?
PS: I am a self-employed entrepreneur in the health sector. Here I have to communicate a lot at eye level, which my clients and also I appreciate very much. I am still interested in the topic and occasionally I still receive invitations to give my opinion on the subject of religious movements.
More about Peter Schulte:
Peter Schulte is a distinguished social scientist known for his insightful contributions to sociology and ideologies. He served as a government “representative” on ideologies and sects for twelve years, gaining unique insights into the complexities of religious and ideological issues. Schulte’s research challenged prevailing perceptions, advocating for a more nuanced understanding of new religious movements. Today, he is a self-employed entrepreneur in the health sector, continuing to share his knowledge and expertise. Schulte’s passion for unravelling human behaviour and fostering informed discussions has left a lasting impact on the world of social sciences.
Elections in Spain / As Spain gears up for its next general elections, scheduled to take place on the 23rd of July, 2023, political parties are preparing to engage in a fierce battle for seats in the Congress of Deputies. This article provides a comprehensive overview of the electoral process in Spain, highlighting key aspects such as the political landscape, voting system, and the significance of the upcoming elections.
The extraordinary Council of Ministers on 29 May approved the royal decree dissolving the Cortes (Parliament and Senate) and calling for elections to the Congress of Deputies and the Senate, to be held on Sunday 23 July. The election campaign lasted 15 days: it began at midnight on 7 July and ended at midnight on last Friday 21 July. The resulting Houses will meet in constituent sessions on 17 August.
According to the National Statistics Institute, 37,466,432 voters will be able to vote in these elections; 35,141,122 live in Spain and 2,325,310 live abroad. Of the voters resident in Spain, 1,639,179 will be able to participate for the first time in a general election, having turned 18 years of age since the previous vote for the Cortes, held on 10 November 2019.
Spain boasts a vibrant political landscape characterized by a multi-party system. Leading parties vying for power include the Spanish Socialist Workers’ Party (PSOE), the People’s Party (PP), VOX and SUMAR, among others. Each party brings its unique ideologies and policy platforms to the forefront, aiming to secure the trust and support of the electorate.
Voting System:
The Spanish electoral system operates on the principles of proportional representation. Constituencies across the country are allocated a specific number of seats, and citizens cast their votes for party lists rather than individual candidates. This system allows for a fair distribution of seats based on the proportion of votes received by each party, ensuring that multiple voices are represented in the Congress of Deputies.
Campaign Period:
In the months leading up to the elections, political parties embark on vigorous campaign activities to sway public opinion in their favour. Candidates crisscross the country, delivering passionate speeches, hosting rallies, and engaging with voters through various media channels. The campaign period offers an opportunity for parties to showcase their policies, connect with constituents, and build momentum towards election day.
Election Day:
On the 23rd of July, eligible citizens throughout Spain will exercise their democratic rights by casting their votes at designated polling stations. The voting process is transparent and efficient, allowing individuals to select their preferred party list. The nation awaits the outcome of this crucial day, as the collective voice of the electorate determines the composition of the Congress of Deputies.
Seat Allocation and Government Formation:
Following the conclusion of voting, seats in the Congress of Deputies will be allocated based on the proportion of votes received by each party. The party or coalition with the majority of seats will have the opportunity to form a government. The leader of the winning party assumes the role of Prime Minister, wielding significant influence over the country’s political direction.
Conclusion Before Elections in Spain:
The 23rd July 2023 elections in Spain hold immense significance as the nation prepares to choose its representatives in the Congress of Deputies. With a dynamic political landscape, proportional representation, and an engaged electorate, the outcomes of this electoral process will shape the future of governance in Spain. Stay tuned for further updates and analysis as probably tonight will have the results.
