# Sustainability and religion-related aspects of the conflict in Ukraine

Sergei V Jargin

► To cite this version:

Sergei V Jargin. Sustainability and religion-related aspects of the conflict in Ukraine. 2023. hprints-04344634

HAL Id: hprints-04344634

https://hal-hprints.archives-ouvertes.fr/hprints-04344634

Preprint submitted on 14 Dec 2023

HAL is a multi-disciplinary open access
archive for the deposit and dissemination of sci-
entific research documents, whether they are pub-
lished or not. The documents may come from
teaching and research institutions in France or
abroad, or from public or private research centers.

L'archive ouverte pluridisciplinaire HAL, est
destinée au dépôt et à la diffusion de documents
scientifiques de niveau recherche, publiés ou non,
émanant des établissements d'enseignement et de
recherche français ou étrangers, des laboratoires
publics ou privés.

<figure><img src="image_1.png" /></figure>

Distributed under a Creative Commons Attribution 4.0 International License
# Sustainability and religion-related aspects of the conflict in Ukraine

Sergei V. Jargin

## Abstract

Religions are relevant to the issues of sustainability. Atheistic propaganda in the former Soviet Union was efficient. The recent religious revival in Russia is partly insincere and superficial, being a matter of politics. Apparently, many today's churchgoers, priests and church officials are atheists or agnostics, habitually following official policies. Some church functionaries, endorsing the Ukraine war, engage in moralizing, among others opposing to abortions, sex education and birth control, depicting childbearing as a duty. Ramzan Kadyrov, head and mufti (Islamic jurist) of Chechen Republic, declared the war in Ukraine a jihad and urged Russian Muslims to fight the demons. Should the power in Europe shift to the East, it would come along with losses of some moral values. An autocratic management style would come instead. In the healthcare, attributes of this style include a paternalistic approach to patients, hampering objective discussion and criticism. A preferred perspective would be a leadership based on the principles of mercy, modesty and forgiveness, aimed at preservation of human life and health.

**Keywords:** Ukraine; Armed conflict; Sustainability; Religion; Ethics

This is an update and continuation of the previously published article [1], where ecological and healthcare-related aspects of the Ukraine conflict were discussed along with some peace initiatives. This mini-review is focused on sustainability and religion-related issues. The sustainability is aimed at a long-term global coexistence of peoples; it includes environmental, economic, and social dimensions. Religions are relevant to the issues of sustainability; some spiritual leaders uttered their attitudes to pertinent problems.

Anti-religious propaganda in the former Soviet Union (SU) was efficient. Atheism has been accepted after 1917 not only due to the propaganda, but also because religiosity was not as deeply ingrained as it is sometimes believed. Faithful people belonged predominantly to the middle class that was largely destroyed by Bolsheviks. Soviet propaganda claimed great successes in tearing people away from religion [2]. In Ukraine, especially in the western regions, which belonged to Poland and escaped the anti-religious activities of the 1920-1930s, the situation was different. Even in the Soviet part of Ukraine, Bolsheviks were alarmed by religious revival in the late 1920s. Closing and demolition of churches, repressions of clergy and parish activists were implemented [3]. Then followed the famine (1932-1933) contributed by the Soviet policies [4]. During the German governance (1941-1944), churches in Ukraine were full,
weddings and baptism being usual practices [5]. The antireligious campaign by Nikita Khrushchev met obstacles in the Ukraine [6].

In Russia, many people understand only a small part of the liturgy, due to it being in Church Slavonic. Probably for that reason people are more affected by traditions than by preaching and Bible study [7,8]. The somewhat archaic language of the broadly used Synodal translation of the Bible (19th century) is not easily understandable in places. The modern translation by the Bible Society is not uniformly accepted because many people are accustomed to the older version.

Standing at lengthy services is a health problem; it is contraindicated, especially for aged people.

In other countries, churchgoers are seated with a text in front of them, understanding everything that is said and chanted.

The recent religious revival in Russia seems to be partly insincere and superficial, being a matter of fashion, and lately also of policy: religion has been incorporated into the official ideology.

Some surveys reported high percentages of self-identification with Orthodox Christianity; but the knowledge of Scriptures remains at a low level [9]. If a child goes to church, he or she may retain faith lifelong despite scientific education. The acquisition of beliefs from within by an adult seems to be improbable. Preparing the end of the communist regime, the Party and military functionaries, so-called Nomenklatura [10], sent their children to theological academies, some students being transferred from Marxism-Leninism faculties. The hypothesis is proposed here that a majority of today's churchgoers, priests and church officials in Russia are atheists or agnostics, habitually supporting the Soviet-time vision of the “West” as perpetual threat [11-13].

The politicization is illustrated by a paradox: the concept of Orthodoxy is broader than that of faith; some atheists designate themselves as Orthodox. Besides, superstitions are sometimes mixed up with religious beliefs, which is named “dvoeverie - dual faith” or orthodox-heathen syncretism [8]. The interest of broad public to the supernatural contributed to the religious revival [14,15]. This tendency seems to be exploited in view of abundant mystical TV shows and films. The communist propaganda named such policies “odurmanivanie – mass mystification”.

Admittedly, the efficacy of these efforts is limited because the Soviet-nurtured materialism and atheism are deeply ingrained. After an upsurge in the 1990s, the number of young people attending Orthodox services is again declining [16]. Other behaviors propagated by Russian media are promiscuity and de facto reproductive coercion. For example, popular mystical serials “Gadalka” (Fortune teller) and “Slepaia” (Blind) depict unexpected and unintended pregnancies both in and out of wedlock as natural and unavoidable while contraception is mentioned rarely.

In the Episode 306 of the latter serial a gynecologist at a husband's request surreptitiously replaced contraceptive pills by vitamins, which was presented as a good deed. Risks associated
with abortions and oral contraceptives are systematically exaggerated. Evidently, the propaganda
follows policies aimed at the birth rate elevation. Some church officials, endorsing the Ukraine
war, engage in moralizing or “norm entrepreneurship” [17], opposing to birth control and sex
education, depicting childbearing as a duty [18,19]. This is understandable from the military-
political standpoint but counterproductive in view of the overpopulation in many regions of the
world including certain subjects of the Russian Federation (RF). The same activists fail to
recognize, or even discuss, the high incidence of rape in RF [19]. The anti-abortion campaigners
should learn what it means to grow up as undesired child, and what unwanted pregnancies imply
for a female victim of reproductive coercion [20].

The declared reason of the “special military operation”, started February 2022, was the anti-separatist activity of Ukraine in the Donbas since 2014. Apparently, this activity was exaggerated by the media. Counteracting separatism within national borders is justifiable, exemplified by Russian anti-separatist operations in the North Caucasus (1994-2009). The Ukraine voted for independence (~83%) in the 1991 referendum. The pro-independence vote varied from 95% in the west of the country to 76.5 % in the Donetsk area and 54% in Crimea [21]. The 1991 borders of Ukraine were recognized by all nations including RF. The Ukraine war, having undermined the principle of internationally agreed status quo, has triggered conflicts in different parts of the world. Recent referendums in occupied territories were met with skepticism, as the residents voted for unification with RF to avoid trouble because they did not believe that the situation will be reverted. The Soviet-trained collectivism has influenced referendums, elections and opinion polls. Almost everybody voted the ruling party in the former SU. Admittedly, a majority of residents in the southern and eastern parts of the country are Russian-speaking and many people were disappointed that their region had not become a part of RF. Some Russian-speaking areas may become parts of RF if people really want it. A workable solution must be found by means of negotiations. The question is, however, whether there are responsible negotiating partners. The history of the 20th century demonstrated that European leaders sometimes took short-sighted decisions. The main thing is to avoid a large-scale war. Consequences would be unfavorable for both sides, as it was 100 years ago.

Psychological aspects of the war in Ukraine have been discussed previously [22,23]. Vladimir Putin's saying "If a fight is [perceived as] inevitable, you must strike first" may be a trace of juvenile ways of defending against bullies related to an intergenerational traumatic chain [24]. According to some analyses, the prevalence of family violence in RF during last decades has been 45-70 times higher than, for example, in the United Kingdom and France. As per the recent report, about 40% of all serious violent crimes in RF are committed within families; 14% of
children are subjected to physical abuse, 2 million are regularly beaten by parents while 10% of them lose their lives as a result, reviewed in [25]. According to other sources, 40% of children are beaten in their families [26]; 31% of children experience sexual abuse and 41% suffer cruel punishments [27]. Yet in 2017 Vladimir Putin has signed into law an amendment decriminalizing some forms of domestic violence [28]. Physical abuse was described in Putin's biographies [24,29-31]. Defensive behaviors may include attacking weaker persons and submitting to dominant ones [32]. The latter seems to be reflected by relationships of Vladimir Putin with Ramzan Kadyrov, the head of Chechen Republic, who is a dominant personality.

There has been a stereotype of “chechenophobia” in Russia [33]. Reportedly, Putin studies Sufism and is sympathetic to this Islamic teaching [34]. The influential ideologist Alexandr Dugin worked on interpretations and conceptualizations of Sufism [35]. The most important topic in this connection is the inter-ethnic difference in birth rate and migrations [36], which is avoided by Russian media and officials today. In November 2022, Putin awarded the Soviet-era medal for mother heroines to Kadyrov's wife, who has fourteen children. According to the Wikipedia, Kadyrov has three wives. Chechnya receives considerable federal funding.

Ramzan Kadyrov declared the war in Ukraine “Big Jihad” and urged Russian Muslims to fight the satanic democracy and demons. He urged to lay waste to Ukraine and backed calls to wipe cities “off the face of the Earth” [37]. The Quran contains numerous injunctions regarding unbelievers: “Smite at their neck at lengths; when ye have thoroughly subdued them, bind a bond firmly on them” (47:4). It is not permitted to a Muslim to kill another Muslim (2:84; 4:92), but with regard to unbelievers other recommendations are given: “Fight them on until there prevails faith in Allah altogether and everywhere” (8:39). About responsibility for murder, it is commented: “It is not ye who slew them, it was Allah” (8:17). Contradictions between the Quran and modern legislation can be found: “The law of equality is prescribed: the free for the free, the slave for the slave, the woman for the woman” (2:178) [38]. It can be understood that, instead of a criminal, an innocent from his kinship may be killed, woman for the woman, etc. Jihad, the holy war, is considered to be a religious duty. To be objective, positive tendencies in the modern Islamic literature should be pointed out: condemnation of terrorism, promotion of business ethics, of good-neighbor relations, disapproval of arrogant attitude towards supposed sinners and unbelievers. Undoubtedly, Islam promotes many universal moral values.

Calls for punishments can also be found in the Old Testament: “And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot” (Deuteronomy 19:21). The words eye and tooth, used allegorically, can be understood differently in various cultures, so that the concept might perpetuate conflicts. Admittedly, the “eye for eye” principle
can be seen as a limiting of retribution. Confessional differences should not be exaggerated; but
throughout history religious teachings and fanaticism have sometimes contributed to wars.
Conflicting laws and injunctions cannot be valid at the same time and place. Considering the
unpredictability and compromise-resistance of terrorists with religious motives [39], such
motives should be regarded by the justice system as aggravating circumstances. This must
pertain also to appeals for war and violence using religious vocabulary, noting that war
propaganda is prohibited by the international law [40].

Outside religion, it is hard to see how the notion what is right and wrong should provide a motive
for doing right [41]. According to a widespread opinion, morals have no materialistic
foundations worth respecting [42,43]. Should the power in Europe shift to Russia, it would come
along with losses of some moral values. Disregard for laws and regulations, corruption and
collectivism would come instead. The quality of many services and products will decline:
spoiled foods on sale, antibiotics in milk, falsified beer and wine, impolite service, wrong price
tags in shops, misquoting of legal codes by civil servants in their correspondence, backdating of
official letters, embezzlement of registered correspondence, various types of misconduct in the
healthcare [44].

An autocratic or military management style discourages criticism. In the healthcare, attributes of
this style include a paternalistic attitude to patients and bossy management. Disregard for the
principle of informed consent and compulsory treatments are deemed permissible [45]. For
example, abortions and gynecological manipulations were sometimes performed in a harsh
manner, especially in women deemed socially unprotected or “immoral”. Endocervical ectopies
(pseudo-erosions) have been routinely cauterized without cytological tests; at the same time,
Pap-smears have been performed infrequently and not up to the international standards, cervical
cancer being diagnosed relatively late [46]. Considering the breast cancer incidence, millions of
women in the former SU have undergone Halsted or Patey procedures with resection of
pectoralis muscles without sufficient indications; details and references are in the book [44].
Psychiatry has been discussed previously [47,48]. The following features of Russian healthcare
should be pointed out: comparatively low life expectancy and survival rates in different diseases
[49], medical science not repelling falsification, inefficient medications advertised and
prescribed, invasive procedures applied without indications [44,50,51]. Experts understood
obsoleteness of certain instructions but preferred not to voice their opinions.

As mentioned above, environment is one of the most important dimensions of sustainability.
Ecological aspects of the Ukraine war have been discussed elsewhere [1]. A brief commentary is
added here. The conflict in Ukraine has thwarted environmental policies and triggered armed
conflicts in certain parts of the world. The war itself is damaging for the environment having
global repercussions, worsening energy and food supply. As food prices rise, some nations are
likely to cope by converting forests to fields [52]. Certain environmentalists and grassroots act in
accordance with the interests of companies and governments selling fossil fuels [53]. Most
evident is this tendency in regard to low-dose low-rate of ionizing radiation, comparable with the
natural radiation background, whereas the overestimation of medical and environmental side
effects of nuclear energy contributed to its strangulation, supporting appeals to dismantle nuclear
power plants (NPPs). Health risks and environmental damage are maximal for coal and oil,
lower for natural gas and much lower for the nuclear energy. The same ranking applies to the
greenhouse gas emissions [54,55]. Nuclear power is a large-scale sustainable energy source; it is
devoid of unpredictability of wind and solar energy, uses fuels with high energy density, which
facilitates transportation. The nuclear fuel cycle holds potential for economic and environmental
optimization [55]. Hopefully, the nuclear fission will be in future replaced by fusion, which is
intrinsically safer. The fusion should offer a source of safe, clean power generation, with a
plentiful supply of raw materials [56,57]. Durable peace and international cooperation are
needed for this and others large-scale projects.

In the long run, nonrenewable fossil fuels will become increasingly expensive, contributing to the population growth in the fuel-producing countries and poverty elsewhere. Uranium prices may grow as well; but the cost of nuclear power depends only to a small extent on the fuel cost. Uranium is produced in diverse regions while major reserves of oil and gas are concentrated in a small number of countries [55]. Chernobyl accident has been exploited to strangle nuclear energy [53,58]; but it would be a speculation to claim that there was intention. At least, negligence and disregard for written instructions were among the causes of the accident [59-61]. One can await everything from people devoid of religion and morality. Escalation of conflicts contributes to the boosting of fossil fuel prices. By analogy with the Chernobyl accident, the war damage and shutdown of the Zaporozhie NPP (the largest in Europe) has enhanced demands for fossil fuels. The weightiest consideration against NPPs is that they are potential war targets. Military threats are arguments against the use of nuclear power for electricity production. The boosting of fossil fuel prices seems to be one of the motives to unleash the war in Ukraine and of the threats to use nuclear weapons.

**Conclusion**

The nuclear threats and declarations of jihad [37,62] have appeared against the background of
Soviet atheism, while religious vocabulary is misused for political purposes. It can be reasonably
assumed that many church officials supporting the war in Ukraine are atheists acting in
accordance with political trends. The above-mentioned ideologist Alexandr Dugin opined:
> "Every civilization has the right to decide about... death, good and evil" [63]. Indeed, some terrorists made such decisions. A preferred alternative would be a leadership centered in developed parts of the world, based on the principles of mercy, modesty and forgiveness, aimed at preservation of human life and health.

## Conflict of interest

The author declares that he has no competing interests.

## References

1. Jargin SV. The War in Ukraine: Social and Medical Perspective. International Journal of Business and Management (IJBM). 2023;2(1):32-65. doi: 10.56879/ijbm.v2i1.17.

2. Pospielovsky DV. A history of Soviet atheism in theory and practice, and the believer. London: Macmillan press; 1987.

3. Freeze GL. Subversive atheism: Soviet antireligious campaigns and the religious revival in Ukraine in the 1920s. In: C. Wanner, ed. State secularism and lived religion in Soviet Russia and Ukraine. Washington, D.C.: Woodrow Wilson Center Press; 2012; pp. 27-50.

4. Bezo B, Maggi S. Living in “survival mode”: Intergenerational transmission of trauma from the Holodomor genocide of 1932-1933 in Ukraine. Social Science and Medicine. 2015;134:87-94. doi: 10.1016/j.socscimed.2015.04.009.

5. Buss G. The bear's hug: Religious belief and the Soviet state. London: Hodder & Stoughton; 1987.

6. Yelensky V. The revival before the revival: Popular and institutionalized religion in Ukraine on the eve of the collaps of communism. In: C. Wanner, ed. State secularism and lived religion in Soviet Russia and Ukraine. Washington, D.C.: Woodrow Wilson Center Press; 2012; pp. 302-331.

7. Ramet SP. Religious policy in the Soviet Union. Cambridge: Cambridge University Press; 1993.

8. Serezhko TA. Narodnaia religioznost v sovremennoi krestianskoi subkulture [Folk religiosity in modern peasant subculture]. Moscow: INFRA-M; 2017.

9. Andreeva LA, Andreeva LK. Religioznost studencheskoi molodezhi. Opyt sopostavlenia s religioznostiu rossiian [Religiousness of students. Experience of comparison with the
religiousness of Russians]. Sotsiologicheskie Issledovaniia - Sociological Studies. 2010;(9):95-98. https://www.isras.ru/socis_2010_09.html

10. Voslensky MS. Nomenklatura: the Soviet ruling class. Garden City, NY: Knopf Doubleday Publishing Group; 1984.

11. Netburn D. A spiritual defense of the war in Ukraine? Putin's patriarch is trying. Los Angeles Times, 29 March 2022. https://www.latimes.com/world-nation/story/2022-03-29/russian-orthodox-patriarch-offers-a-spiritual-defense-of-the-war-in-ukraine Accessed December 14, 2023.

12. Vyshinsky AY. For peace and friendship, among the peoples, against the instigators of a new war. Speech delivered at the plenary session of the General Assembly of the United Nations, 18 Sept. 1947. Moscow: Foreign Languages Publishing House; 1948.

13. Snyder T. The road to unfreedom: Russia, Europe, America. London: Vintage; 2019.

14. Sergeeva AN. Religiosity private vs. religiosity public: evolution of religiosity in the Soviet Union / Russia. Sociopolitical Sciences. 2016;(3):7-13. https://urvak.org/journals/sotsialno-politiches/7973/

15. Mitrofanova AV. "Politicheskoe pravoslavie" i problema religioznosti. Filosofia i obshhestvo ["Political Orthodoxy" and the problem of religiosity]. Philosophy and Society. 2006;1(42):78-96. https://www.socionauki.ru/journal/fio/archive/2006_1/

16. Pavlyutkin IV. Dynamics of religious commitments of young people in Russia. Research Result. Sociology and Management. 2020;6(3):153-183. doi: 10.18413/2408-9338-2020-6-3-0-10.

17. Stoeckl K. The Russian Orthodox Church as moral norm entrepreneur. Relig State Soc. 2016;44(2):132-151. doi: 10.1080/09637494.2016.1194010.

18. Bykova AYu. Vzaimosvjaz religioznosti i modeli vlastnyh otnoshenii [The relationship between religiosity and models of power relations]. Vlast. 2011;(2):61-63.

19. Erofeeva LV. Traditional Christian values and women's reproductive rights in modern Russia--is a consensus ever possible? Am J Public Health. 2013;103(11):1931-1934. doi: 10.2105/AJPH.2013.301329.

20. Jargin SV. Reproductive and Sexual Coercion: The Role of Alcohol, Social and Demographic Conditions. J Addiction Prevention. 2021;9(1):1-5. doi: 10.13188/2330-2178.1000050.
21. Sneider D. Independent Ukraine may seal Soviet fate. The Christian Science Monitor. Chronicle of the Soviet coup, 1990-1992: A reader in Soviet politics. Madison (Wis.): Brown & Benchmark; 1993; pp. 230-231.

22. Jargin SV. The Conflict in Ukraine: Psychopathology and Social Aspects. New York: Nova Science Publishers; 2023. doi: 10.52305/FGMY4468.

23. Jargin SV. Book Review: The Conflict in Ukraine. Nova Science Publishers, 2023. SSRN eJournal 2023. doi: 10.2139/ssrn.4601244.

24. Ihanus J. Putin: Ukraine, and fratricide. Clio's Press. 2022;28:300-311.

25. Jargin SV. Child abuse in Russia. J Addiction Prevention. 2023;11(1):1-4. doi: 10.13188/2330-2178.1000056.

26. Agafonova SV, Beschastnova OV, Dymova TV, Ryabichkina TV. Preduprezhdenie zhestokogo obrashhenia s detmi [Prevention of child abuse]. Astrakhan: Sorokin; 2022.

27. Tinkova EL, Katilevskaia IUa. Osobennosti viktimnogo povedenia detei i podrostkov, podvergshihsia zhestokomu obrashheniu [Special features of victim behavior of children and adolescents subjected to cruel treatment]. Stavropol: Pedagogical Institute; 2016.

28. Walker S. Putin approves legal change that decriminalises some domestic violence. The Guardian, February 7, 2017.

29. Baker P, Glasser S. Kremlin rising. Vladimir Putin's Russia and the End of Revolution. Washington DC: Potomac Books; 2005.

30. Ressler N. Putin po Freud'u: tainoe i iavnoe [Putin according to Freud: hidden and obvious]. Moscow: Algorithm; 2017.

31. Volkan V, Javakhishvili JD. Invasion of Ukraine: Observations on leader-followers relationships. Am J Psychoanal. 2022;82:189-209.

32. Lopes BC. Differences between victims of bullying and nonvictims on levels of paranoid ideation and persecutory symptoms, the presence of aggressive traits, the display of social anxiety and the recall of childhood abuse experiences in a Portuguese mixed clinical sample. Clin Psychol Psychother. 2013;20:254-266.

33. Khlebnikov P. Razgovor s varvarom [Conversation with a barbarian]. Moscow: Detective-Press; 2003.

34. Mukhin AA. Vladimir Putin. Who is mister P? Moscow: Algorithm; 2015. (in Russian).

35. Knysh A. Studying Sufism in Russia: From ideology to scholarship and back. Der Islam.
2022;99:187-231.

36. Jargin SV. Environmental damage and overpopulation: Demographic aspects. J Environ Stud. 2021;7(1):1-4. doi: 10.13188/2471-4879.1000032.

37. Stewart W. Vladimir Putin's Chechen warlord Ramzan Kadyrov declares Ukraine war a 'Big Jihad'. New York Post, 26 October 2022. https://nypost.com/2022/10/26/vladimir-putins-chechen-warlord-declares-ukraine-war-a-big-jihad/ Accessed December 14, 2023.

38. Ali YA. The meaning of the Holy Qur'an. Beltsville: Amana; 1999.

39. Cimbala SJ. Arms for uncertainty: nuclear weapons in US and Russian security policy. London and New York: Routledge; 2013.

40. CCPR. Human Rights Committee Office of the High Commissioner for Human Rights United Nations General Comment No. 11. Prohibition of propaganda for war and inciting national, racial or religious hatred (Art. 20); 29 July 1983.

41. Mitchell B. Morality: religious and secular: The dilemma of the traditional conscience. Oxford: Clarendon Press; 1980.

42. Oakeshott M. Religion, politics and the moral life. In T. Fuller, ed. Selected writings of Michael Oakeshott. New Haven, CT: Yale University Press; 1993.

43. Jargin SV. K voprosu o materialisticheskom obosnovanii etiki [To the question of the materialistic foundations of ethics]. Molodoi uchenyi - Young Scientist. 2014;1(60):721-726. https://moluch.ru/archive/60/8589/

44. Jargin SV. Misconduct in medical research and practice. Series: Ethical Issues in the 21st Century. New York: Nova Science Publishers; 2020. doi: 10.52305/GIEZ3244.

45. Mikirtichan GL, Kaurova TV, Pestereva EV. Vvedenie v biojetiku [Introduction to bioethics]. St. Petersburg: Pediatric Medical University; 2022.

46. Jargin SV. Treatment of gonorrhoea in Russia: recent history. Global Journal of Dermatology & Venereology. 2016;4:1-5. doi: 10.12970/2310-998X.2016.04.01.1.

47. Jargin SV. Gilyarovsky and Gannushkin psychiatric hospitals in Moscow. Hektoen Int. 2015;7(4).

48. Jargin SV. Some aspects of psychiatry in Russia. Int J Cult Ment Health. 2011;4(2):116-120.

49. Wisevoter Cancer Survival Rates by Country https://wisevoter.com/country-rankings/cancer-survival-rates-by-country/ Accessed December 14, 2023.
50. Jargin SV. Surgery without sufficient indications: an update from Russia. Journal of Surgery. 2022;10(1):1-9. doi: 10.13188/2332-4139.1000052.

51. Jargin SV. Overtreatment of supposedly radiogenic cancer and precancerous lesions. Cancer Screen Prev. 2023; doi: 10.14218/CSP.2023.00013.

52. Food crisis driven by Ukraine war could put wild lands to the plough. Nature. 2022;609:878 doi: doi: 10.1038/d41586-022-02991-3.

53. Jargin SV. The Overestimation of Medical Consequences of Low-Dose Exposure to Ionizing Radiation, 2nd Edition. Newcastle upon Tyne: Cambridge Scholars Publishing; 2023.

54. Markandya A, Wilkinson P. Electricity generation and health. Lancet. 2007;370:979-990.

55. OECD and Nuclear Energy Agency. Trends towards sustainability in the nuclear fuel cycle. Paris: NEA, OECD; 2011. doi: 10.1787/9789264168268-en

56. Llewellyn Smith C, Ward D. The path to fusion power. Philosophical Transactions. Series A, Mathematical, Physical, and Engineering Sciences. 2007;365:945-956.

57. Duffy DM. Fusion power: a challenge for materials science. Philos Trans A Math Phys Eng Sci. 2010;368:3315-3328. doi: 10.1098/rsta.2010.0060.

58. Jaworowski Z. Observations on the Chernobyl Disaster and LNT. Dose Response. 2010;8:148-171. doi: 10.2203/dose-response.09-029.Jaworowski.

59. Beliaev IA. Chernobyl. Vahta smerti [Chernobyl. Death shift]. Moscow: Izdat; 2006.

60. Semenov AN. Chernobyl. Desjat let spustja. Neizbezhnost ili sluchajnost? [Chernobyl. Ten years later. inevitability or accident?] Moscow: Energoatomizdat; 1995.

61. Mould RF. The Chernobyl Record. The Definite History of Chernobyl Catastrophe. Bristol and Philadelphia: Institute of Physics; 2000.

62. Light F. Kadyrov says Russia should use low-yield nuclear weapon. Reuters. October 1, 2022. https://www.reuters.com/world/europe/russia-says-its-troops-left-lyman-avoid-encirclement-2022-10-01/ Accessed December 14, 2023.

63. Mettan G. Alexander Dugin: “Ich plädiere für eine Vielfalt der Zivilisationen”. RT DE, 28 January 2023. https://de.rt.com/meinung/161211-alexander-dugin-ich-plaediere-fuer/ Accessed December 14, 2023.