This August marks a year since the large-scale protests had swept through Belarus following the fraudulent presidential election. With several protesters dead and the number of political prisoners in hundreds, Belarus is undergoing one of the most dramatic periods since it proclaimed independence in 1990.
Despite the violence of the authorities, the persistence of the protests demonstrated something unanticipated. One can hardly say that civil society in Belarus is the ‘least developed in Europe’ (Lenzi, 2002) or ‘weak’ (Matchanka, 2014), while social capital is in ‘low stocks’. In fact, social networks, solidarity and trust of Belarusians have never been at these levels.
The brutal suppression of peaceful protest marches has also triggered reaction from various Christian churches in Belarus. This blog post explores how Christian churches engaged with the ongoing crisis. It views their participation as talaka, a form of voluntary assistance, historically, traditional to Belarusian rural communities. Considering the political turbulence and the state repressions, churches efficiently facilitated acts of solidarity within society.
On 4 April around 200 people gathered in Kurapaty to commemorate the victims of mass execution of 1937-41. Source: svaboda.org (RFE/RL)
On the morning of 4 April tractors began digging up 70 wooden crosses at the Kurapaty memorial site on the outskirts of Minsk. Police detained 15 activists that came out in protest. Later the same day around 200 people gathered in the Kurapaty forest to commemorate the victims of Stalin’s mass execution at the site, where over 150,000 people perished during the purges.
Today, more than 30 years after the discovery of the mass graves, Kurapaty still symbolises the most outrageous atrocities of the Soviet regime. Kurapaty has unleashed the potential social capital residing in Belarusian civil society and mobilised citizens to erect a people’s memorial, which civil society has preserved despite the hostility of the authorities.
Today the 7th International Congress of Belarusian Studies kicked off in Warsaw, this time in cooperation with Collegium Civitas. Previous conferences took place in Kaunas, Lithuania. The Congress remains one of the rare opportunities for academics working on Belarus to meet up and discuss their research.
I am excited about my tomorrow’s presentation on the social capital formation in the village of Alšany, south-west Belarus. I have already prepared my powerpoint slides.