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LEVEL OF INTERETHNIC TOLERANCE OF THE UKRAINIANS IN THE TRANSCARPATHIAN REGION

100%
Stryapko I.
Annales Scientia Politica
|
2016
|
vol. 5
|
issue 1
42 – 47
EN
The article is devoted to the analysis of tolerance and xenophobia of the Ukrainians of the Trans-Carpathian region towards some ethnic groups. Based on the opinion polls conducted according to Bogardus method of measuring of social distance, the author analysed the attitude to the Russian speaking Ukrainians, the Hungarians, the Romanians, the Russians, the Roma, the Slovaks, the Jews, the Americans and the Hindus. The survey results indicate that the Ukrainians of the Trans-Carpathian region mostly demonstrate their tolerance towards the Slovaks, the Americans and the Russian-speaking Ukrainians. The social distance to the Hungarians, the Romanians, the Jews and the Hindus can be characterised as alienation. There is an openly xenophobic attitude towards the Russians and the Roma people.
2

ETNICKÁ A NÁBOŽENSKÁ TOLERANCIA.OHLAS RÁKOCIHO POVSTANIA V DIELACH MATEJA BELA

100%
Kincses K. M.
Historický časopis (Historical Journal)
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2011
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vol. 59
|
issue 2
313-330
EN
In the study the author outlines the background of two conceptually and practically related circles of questions, which are most significantly connected with the reform efforts of Rakoczi's state in the work of the outstanding scholar from Hungary Matej Bel (1684 - 1749), namely the problems of ethnic and religious tolerance. The scientific and ecclesiastical-political conception carefully constructed by Matej Bel has two basic pillars. One is the ability of national, ethnic and social group coexistence. The second is a natural factor of the coexistence of these groups, namely religious tolerance. A basic principle of the lifelong scientific programme of Matej Bel was to express his view on the question of religious tolerance, which we want to examine through analysis of his hitherto unknown work 'Kurtze Erzehlung der Religions Geschicht in Ungarn occasione der Rakoczischen Revolution in Ungarn'. At the end of the first decade of the 18th century, after the Ruzomberok synod, which, in political terms, meant a split in the Evangelical Church, he remained among those who rejected in principle a policy of discrimination.
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