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Svetlana KARASSYOVA,
Belarusian State University, Philosophy and
Social Sciences Faculty, PhD in Philosophy,
Associate Professor
MODELS OF STUDYING RELIGIOSITY IN
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Calvin TIESSEN,
Khazar University, Chair of the Department
of English Language and Literature
AN HISTORICAL OVERVIEW OF THE
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A CASE STUDY IN MODERN EXPRESSION
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Svetlana KARASSYOVA,
Belarusian State University, Associate Professor
MODELS OF STUDYING RELIGIOSITY IN

POLYCONFESSIONAL ENVIRONMENT
After a long period of prevailing atheism, the population's rapid return

to religion took place in 1990-2000s. The process was not authentic though:
the post-Soviet traditional religiosity was formal and combined with wide
spreading of non-traditional for Belarus and new religious movements. In
the mid-2000s the quantitative growth of religiosity has slowed and its
qualitative changes have begun. To define its common trends, as well as the
typical for the Belarusians degree of involvement into religion of its traditional and new forms, such model for studying religiosity is needed that
could provide the all-sided view of the situation in the country and allow to
compare the data on different confessions. Such model demands a broadened definition of religion and the generalized (cross-confessional) indicators of religious involvement.
In religious sphere of the post-Soviet Belarus, various religious traditions are represented: the Christian confessions are significant-Orthodoxy
and Catholicism; the traditional for the country Lutheranism remains; the
Evangelical Churches widen their influence; Islam and Judaism remain traditionally significant; traces of Slavic polytheism are noticeable; new religious movements appear, etc. And though Belarus does not have a particularly highly religious population, religion still has a stable and significant
place in the country's life. This was identified by several wide-scale sociological surveys of the Belarusians' values held during the post-Soviet 20
years. However, today the detailed study of the very religious sphere is necessary.
Since there is no practice of regular and complex scientific study of
religiosity in Belarus, a group of scholars from BSU has initiated the work
on (in 2010) and started (in 2012) the perspective programme of studying
117
the religious situation. The programme's aim is to create a currently updating complex map of the country's religious life through creating a typology of religiosity of the population.
To identify the degree of religiosity of the Belarusians, the model of
research was elaborated based on: the mixed qualitative-quantitative
methodology; a wide (cross-confessional) concept of religion; a multidimensional model of religiosity; a flexible scaling of parameters of individual religiosity in each dimension.
Religion is defined in the programme as a sphere of society (individual) being an institutionally formed symbolical system of beliefs and activity focused on the sense of the transcendent contents. The source and the
channel of transmitting the transcendent sense is religious experience understood in its both narrow (the condition in which a person finds him/herself
in a living and straight unity with the transcendent) and broad (any act of a
person's participation in the life of religious tradition) sense. The transcendent is also understood broadly-as the idea of self-sufficient and self-acting
reality outstanding the actual world in its essence but appearing in it through
actions symbolised as powers, spirits, demons, gods, God, world soul, etc.
Thus, in the research, religion is modelled as a two-aspect phenomenon
including religious experience (the inner, latent aspect) and a system of
articulating and transmitting the contents of experience (the outer, measureable aspect). The outer system creates a unity of beliefs (expressing the idea
of religion), activity (performs the religious ideal), institutes (fixes statuses
and functions in the tradition of reconstructing the ideal). These dimensions
may have different degrees of spreading in various religions, that's why religions are traditions or movements.
Religiosity is understood as the combination of degrees of involvement
into each of the named dimensions of religion. For each dimension the
empirical parameters of involvement are set. The sum of the parameters of
each dimension gives the corresponding characteristic: the certainty of religious position; the degree of religious activity; the level of integration into
community. The combination of intensity of each of the named characteristics gives the integral characteristic of religiosity for each respondent. The
hypothesis is that the degrees of religiosity of the respondents form a range
from declarative through weak and moderate to deep involvement.
118
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Calvin TIESSEN,
Khazar University, Chair of the Department
of English Language and Literature
AN HISTORICAL OVERVIEW OF THE

DEVELOPMENT OF THE UDI ALPHABET:
A CASE STUDY IN MODERN EXPRESSION
OF CULTURAL HERITAGE
The Udi language has a rich history. Its various written forms
throughout this history have each been a unique expression of the context surrounding the language and culture. In this paper the key orthographic representations of the Udi language from ancient to modern
times are described. How each orthography was developed and reflection on the setting in which the development happened are provided.
As such, this paper provides an interesting overview of the history and
culture of the Udi people through the lens of their orthography. Just
as individuals in a society express themselves in unique ways so languages too express themselves in unique ways. The Udi orthographic
history is no less than a series of artful and innovative expressions of
the character and individuality of the Udi people.
The Udi language is a member of the Lezgian language family.
The most compact community of Udi speakers today is found in the
village of Nic in the Republic of Azerbaijan. The Udi population of
Nic is more than 4,000 which is approximately half of the total estimated 8,000 Udi speakers worldwide.
The earliest record of an orthographic representation of the Udi
language dates to the 4th century A.D. The best known example of
text in this orthography is the Caucasian Albanian Palimpsest from
Mt. Sinai (c. 5th-7th century). This orthography from the Old Udi
period consisted of 52 graphemes. The graphemes are unique representations which do not follow any orthographic standards up to that
166
time. The visual impression of the orthography as a whole does bear

strong resemblance, however, to the languages around it in the region
at that time.
Not until the latter half of the 20th century did the Udi language
revisit its orthography. At this point the chosen orthography followed
Cyrillic tradition for Caucasian orthographies developed at this time.
This orthography had 48 graphemes. Two distinct features are evident
in this orthography. First, it followed a loose connection to the Russian
orthography, using similar graphemes for sounds that were shared.
Second, it followed the general traditions for Cyrillic orthographies of
Caucasian languages for marking of unique phonetic features not
shared with Russian such as ejective consonants. Solidarity with the
wider Russian language world as well as the Caucasian orthographies of
the time is evident. It is interesting to note that for several centuries,
descriptions of Udi from outside the community of speakers chose to
use Latin-oriented transliterative orthographies (e.g. Dirr, 1863).
Today, Modern Udi uses a Latin orthography which follows
closely the Azerbaijan Latin graphemes-phoneme tradition. There are
a total of 49 graphemes in this orthography.
The various expressions of the Udi language in writing serve as
snapshots of significant periods in Udi history. This paper is as much
a celebration of this journey as it is a scholarly review of history and
language. The history of the Udi people and language is a significant
element of the history of the Caucasus and the wider Black SeaCaspian region.
What is the role of orthography and what does it communicate?
Modern theories of writing and writing cultures help us look at orthography today as more than just a functional tool for a language to communicate. The process of creating orthography, the decisions that a community makes regarding association, beauty, as well as function all speak
importantly to the culture of the community and how it sees the world.
The socio-cultural considerations inherent to the development of
orthography are always distinctly relevant to the time and context in
which it is developed. In this paper a brief overview of orthographic
theory today is provided and the history of Udi orthography is viewed
167
through the framework of this theoretical overview. The development

of the modern Udi orthography, in particular, is considered. The
process which extended for a considerable number of years is described
and the implications of this case study for understanding more about
language, culture and orthographies are explored.
168
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