This comprehensive book focuses on the challenges facing Ukraine as a newly emerged state after the collapse of the Soviet Union. Like all countries with no recent history of independence, Ukraine had to invent or recreate effective political institutions, reintroduce a market economy, and reorient its foreign policy. These tasks were impossible to accomplish without resolving the question of national identity. In this balanced and clear-eyed assessment, a team of U.S. and Ukrainian specialists explores the external and internal dimensions of national identity and statehood, providing a wealth of information previously unavailable to Western scholars. Arguing that the search for national identity is a multidimensional process, the authors show that it reflects the realities of the dawning twenty-first century. Paradoxically, this quest must cope with the both the weakening of state boundaries caused by globalization and the strengthening of the national model as new countries emerge from the disintegration of the Soviet Union and Yugoslavia. After providing the historical context of Ukraine s international debut, the book analyzes the complexities of constructing a national identity. The authors explore questions of ethnic relations and regionalism, the development of political values and attitudes, mass-elite relations, the cultural background of economic strategies, gender issues, and the threat of organized crime to emergent civil society."

The spiritual revival that is sweeping the Soviet Union today had its genesis in the religious renaissance of the early 20th century. In both cases, it was lay intellectuals, disenchanted with simplistic positivism and materialism, who adapted Russian orthodoxy to modern life. Their ideas reverberated, not only in religion and philosophy, but in art, literature, painting, theater and film. Banned by the Soviet government in 1922, the writings of the religious renaissance were rediscovered in the Brezhnev era by a new generation of Soviet intellectuals disillusioned with Marxism. Circulating from hand to hand in illegal typewritten editions (samizdat), they exerted an evergrowing influence on Soviet society, from the very top down to ordinary people. Under the new policy of glasnost, the government itself is currently reprinting their works. The selections included in this volume reflect the profundity and breadth of their thought and are presented in English for the first time. The recognition of the universal need and significance of spiritual values and ideals united this otherwise heterogeneous group and bears witness to the diversity of their approach to the basic issues of the human condition. The centrality of these lay intellectuals' concerns transcends the specifics of the historical situation in early 20th century Russia and makes their writings relevant to the universal human condition. In order of appearance, the selections are: VLADIMIR SOLOVYOV, The Enemy from the East, The Russian National Ideal; NIKOLAI GROT, On the True Tasks of Philosophy; SERGEI DIAGHILEV, Complex Questions; VASILLY V. ROZANOV, On Sweetest Jesus and the Bitter Fruits of the World; NIKOLAI BERDIAEV, Socialism as Religion; SERGEI BULGAKOV, An Urgent Task; VIACHISLAV IVANOV, Crisis of Individualism, GEORGII CHULKOV, On Mystical Anarchism; DMITRI S. MEREZHKOVSKY, Revolution and Religion, The Jewish Question As a Russian Question; GEORGII FLOROVSKY, In the World of Quests and Wanderings; PAVEL NOVGORODTSEV, The Essence of the Russian Orthodox Consciousness; PETR STRUVE, The Intelligentsia and the National Face; ANDREI BELY, Revolution and Culture; ALEKSANDR BLOK, Catiline; EVGENY TRUBETSKOI, The Bolshevist Utopia and the Religious Movement.

Constantine Bohachevsky was not a typical bishop. On the eve of his unexpected nomination as bishop to the Ukrainian Catholics in America, in March 1924, the Vatican secretly whisked him from Warsaw to Rome to be ordained. He arrived in America that August to a bankrupt church and a hostile clergy. He stood his ground, and chose to live simple missionary life. He eschewed public pomp, as did his immigrant congregations. He regularly visited his scattered churches. He fought a bitter fight for the independence of the church from outside interference - a kind of struggle between the Church and the state, absent both. He refashioned a failing immigrant church in America into a self-sustaining institution that half a century after his death could help resurrect the underground Catholic Church in Ukraine, which became the largest Eastern Catholic church today. This trailblazing biography, based on recently opened sources from the Vatican, Ukraine and the United States, brings the reader from the placid life of the married Catholic Ukrainian clergy in the Habsburg Empire to industrial America. The Ukrainian Catholic Church, formalized in 1595, melds Eastern religious practices with Western hierarchic structure, thus healing the 1054 Christian divide. While there is doctrinal unity, Eastern Catholic practice differs so markedly from that of the Latin Rite that Ukrainian immigrants in the US created their own churches. The death of the first bishop in 1916 and the long hiatus in naming a replacement led to widespread unrest. Yet, under Bohachevsky's forceful leadership, within a decade, the church developed a network of parishes, schools, colleges, and eventually a seminary, cultivating its clergy and its understanding of Eastern Catholicism. In 1958, the Pope erected the Ukrainian Catholic Archbishopric of Philadelphia and appointed Bohachevsky its Metropolitan/Archbishop.

Constantine Bohachevsky was not a typical bishop. On the eve of his unexpected nomination as bishop to the Ukrainian Catholics in America, in March 1924, the Vatican secretly whisked him from Warsaw to Rome to be ordained. He arrived in America that August to a bankrupt church and a hostile clergy. He stood his ground, and chose to live simple missionary life. He eschewed public pomp, as did his immigrant congregations. He regularly visited his scattered churches. He fought a bitter fight for the independence of the church from outside interference - a kind of struggle between the Church and the state, absent both. He refashioned a failing immigrant church in America into a self-sustaining institution that half a century after his death could help resurrect the underground Catholic Church in Ukraine, which became the largest Eastern Catholic church today. This trailblazing biography, based on recently opened sources from the Vatican, Ukraine and the United States, brings the reader from the placid life of the married Catholic Ukrainian clergy in the Habsburg Empire to industrial America. The Ukrainian Catholic Church, formalized in 1595, melds Eastern religious practices with Western hierarchic structure, thus healing the 1054 Christian divide. While there is doctrinal unity, Eastern Catholic practice differs so markedly from that of the Latin Rite that Ukrainian immigrants in the US created their own churches. The death of the first bishop in 1916 and the long hiatus in naming a replacement led to widespread unrest. Yet, under Bohachevsky's forceful leadership, within a decade, the church developed a network of parishes, schools, colleges, and eventually a seminary, cultivating its clergy and its understanding of Eastern Catholicism. In 1958, the Pope erected the Ukrainian Catholic Archbishopric of Philadelphia and appointed Bohachevsky its Metropolitan/Archbishop.

The spiritual revival that is sweeping the Soviet Union today had its genesis in the religious renaissance of the early 20th century. In both cases, it was lay intellectuals, disenchanted with simplistic positivism and materialism, who adapted Russian orthodoxy to modern life. Their ideas reverberated, not only in religion and philosophy, but in art, literature, painting, theater and film. Banned by the Soviet government in 1922, the writings of the religious renaissance were rediscovered in the Brezhnev era by a new generation of Soviet intellectuals disillusioned with Marxism. Circulating from hand to hand in illegal typewritten editions (samizdat), they exerted an evergrowing influence on Soviet society, from the very top down to ordinary people. Under the new policy of glasnost, the government itself is currently reprinting their works. The selections included in this volume reflect the profundity and breadth of their thought and are presented in English for the first time. The recognition of the universal need and significance of spiritual values and ideals united this otherwise heterogeneous group and bears witness to the diversity of their approach to the basic issues of the human condition. The centrality of these lay intellectualsa concerns transcends the specifics of the historical situation in early 20th century Russia and makes their writings relevant to the universal human condition. In order of appearance, the selections are: VLADIMIR SOLOVYOV, The Enemy from the East, The Russian National Ideal; NIKOLAI GROT, On the True Tasks of Philosophy; SERGEI DIAGHILEV, Complex Questions; VASILLY V. ROZANOV, On Sweetest Jesus and the Bitter Fruits of the World; NIKOLAI BERDIAEV, Socialism as Religion; SERGEI BULGAKOV, An Urgent Task; VIACHISLAV IVANOV, Crisis of Individualism, GEORGII CHULKOV, On Mystical Anarchism; DMITRI S. MEREZHKOVSKY, Revolution and Religion, The Jewish Question As a Russian Question; GEORGII FLOROVSKY, In the World of Quests and Wanderings; PAVEL NOVGORODTSEV, The Essence of the Russian Orthodox Consciousness; PETR STRUVE, The Intelligentsia and the National Face; ANDREI BELY, Revolution and Culture; ALEKSANDR BLOK, Catiline; EVGENY TRUBETSKOI, The Bolshevist Utopia and the Religious Movement.