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1

Jehoova tunnistajad Eestis

100%
Ringvee R.
Mäetagused
|
2012
|
vol. 52
161-176
EN
The article explores the history of the Watchtower Bible and Tract Society in Estonia. The first Bible students emerged in Estonia in the 1920s, and the Society started its work in the country in 1926 when the local office was opened. In 1935 the Watchtower Society was closed down according to the Emergency Act. The Society was accused of activities that caused social unrest and damaged the interests of Estonian foreign policy. The Jehovah’s Witnesses, however, although banned as an organization, continued their work in spreading the Biblical message around the country. In 1940 Estonia was incorporated into the Soviet Union. The foreign staff of the Watchtower Society left the country and from there on the Estonian Jehovah’s Witnesses organized their work on their own, and their contacts with the headquarters abroad were lost. Although from 1941 to 1944 Estonia was occupied by German military forces, little action was taken against the Jehovah’s Witnesses. The Soviet authorities’ repressions against them started in 1948 when the leading Jehovah’s Witnesses were arrested and sent to prison camps. In 1951 during the operation Sever (North) carried out by the Soviet authorities, which targeted the Jehovah’s Witnesses in the new territories of the Soviet Union, almost all Witnesses were deported from Estonia to Tomsk region in Siberia. All of the Estonian Jehovah’s Witnesses were gradually released by the mid-1960s. However, the Soviet anti-religious campaign targeted the Jehovah’s Witnesses, stigmatizing them in the media and at their workplaces. By the late 1960s the Witnesses in Estonia had established their contacts with their headquarters in the West and started organizing the Watchtower Society’s work in the Baltic countries as well as in the western part of the Russian Soviet Federative Socialist Republic, including Leningrad (St. Petersburg). Although the direct repressions against Jehovah’s Witnesses during the Soviet period in Estonia were rare compared to other Soviet republics, the authorities monitored them, and conscientious objectors were imprisoned. When the Soviet regime ended in Estonia in 1991, the Jehovah’s Witnesses registered their religious organization and started their missionary activities. In the 1990s there were several conflicts between the mainstream society and the Witnesses. The conflicts included conscientious objectors, blood-free medicine, the use of rented facilities for their religious services, and sensational but unsubstantiated news by the tabloid media. However, by the 2000s the problems were solved, and in a short time the Jehovah’s Witnesses had become the fourth or fifth largest denomination in Estonia.
2

Hare Krishna Soomes. Uleilmse hinduistliku uususundilise liikumise kultuuriline adaptatsioon

100%
Ketola K.
Mäetagused
|
2011
|
vol. 49
153-170
EN
The Finnish theology has been focused on the new religious movements and other religious minorities for a while. It has mostly been studied what kind of factors make the modernised Western people sensitive to foreign religions. The author discusses the problems related to the studies of the international new religious movements based on the fieldworks from years 1977 until 1999 concentrating on the Krishna movement in Finland. He finds that the increasing pluralism in the Western societies has reduced the tension between the minorities and dominating culture. The Krishna movement does not meet halfway in its theological and cultural position but admits that the strategies of preaching must further concentrate on a more gentle approach and the ways of cooperation with non-members should be found on a more neutral basis.
3
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The Valley of Dawn in the Brazilian Religious Field

63%
Oliveira A.
Revista del CESLA. International Latin American Studies Review
|
2020
|
issue 26
25-38
ES
El Valle del Amanecer es un movimiento religioso que surgió en Brasilia en la segunda mitad del siglo XX, fundado por Neiva Chaves Zelaya (1925-1985), conocida como Tia Neiva (Tía Neiva). En este movimiento hay un intenso sincretismo religioso, que es negado por los creyentes, así como una fuerte presencia de elementos de las religiones afrobrasileñas, como los caboclos y los pretos velhos. El propósito de este artículo es comprender lo que este movimiento revela de la dinámica del campo religioso brasileño, indicando algunas tensiones que existen, principalmente por su relación con otras religiones.
EN
The Valley of Dawn is a religious movement that emerged in Brasilia in the second half of the twentieth century, founded by Neiva Chaves Zelaya (1925-1985), known as Tia Neiva (Aunt Neiva). In this movement there is an intense religious syncretism, which is denied by the believers, as well as a strong presence of elements from the Afro-Brazilian religions, such as the caboclos and pretos velhos. The purpose of this article is to understand what this movement reveals from the dynamics of the Brazilian religious field, indicating some tensions that exist, mainly from its relationship with other religions.
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