ECONOMIC chaos, political instability, and the legacy of communist organisation face humanist groups in Eastern Europe. They face the painful process of creating a free market system and also the need to remove the association of 'communism' with the word 'atheism'. Delegates from Russia spoke of 'moral chaos'. The return of religion, both rampant Catholicism, and evangelical fundamentalism, together with cults and sects, hampers the progress of the self-autonomous individual and the pluralist society. A common theme was the attempt to get rational, open ended, moral education into schools.

A wide range of humanist groups from Eastern Europe described their position and discussed their problems at a conference in Berlin (8-11 October 1995). The conference was organised by the Secretariat for Central and Eastern Europe of the IHEU handled by the Humanistischer Verband Deutschland. The conference was supported by the Friedrich Naumann Foundation and the European Union. There were representatives from Russia, Hungary, Poland, Bulgaria, the Czech Republic, Slovakia, a number of Germans and the editor of the International Humanist News from the UK.

The former Eastern Germany is ideal for development of humanism, with a young movement concentrating on social projects and work with youth. 70 % of the population of former Eastern Germany do not belong to a church. The German humanists found that there was little contact between humanist associations in Eastern Europe and have attempted to facilitate better relations, while recognising the many differences there are between countries.

Andrzej Dominicrat, from the Federation of Polish Humanist Associations, spoke about the position in Poland. The influence of the Roman Catholic Church has been great in Poland for a long time, including the communist period. After the 'change' the Church successfully made new demands: reduction of availability of abortion, religious education, respect for Christian values in the media, and a Concordat giving more powers to the Church (not yet ratified).

These demands are not going unopposed. There have been protest demonstrations against the illiberal abortion law, and complaints from parents about RE in schools. The churches are attempting to control the media; there are already six Catholic radio stations. The church has 'retrieved' many buildings said to belong to them before the communist regime took over. At a Constitutional Committee church organisations were invited but humanists kept away.

Only about 20/25 % of people agree with the church's views, but the Church exercises a quasi-moral blackmail on society. There are many anti-clerical outbursts.

The Federation of Polish Humanist Associations is conducting two campaigns: the support of democracy and the need for ethical teaching. They have organised some press publicity, are working for close cooperation between different Polish humanist groups, and are involved in the forthcoming Presidential election. (Note subsequent to the conference the Catholic Walecsa was narrowly defeated in the Presidential election.)

Peter Tibor Nagy, representing the Hungarian Humanist Association, stressed that Hungarian society is much more secular than that in Poland. Only about 13-17% are actively involved in the churches. 20% clearly reject religion. The Christian Church is in a minority.

In Hungary, in contrast to Poland, the churches were servants of the state during the Communist period. AS a consequence of this there are good relations between the Orthodox and Catholic churches. Hungary is a multi-religious society and also a highly secularised society.

Nevertheless, expansion of the churches started in 1990. A right-wing coalition was brought in by a combination of many forces including Christian groups. Churches have been retrieving buildings claimed to be theirs before 1948. Christians have been gaining power in local situations and RE now takes place in school buildings, but is not organised by the school. This issue caused a vigorous conflict of opinion and the Association of Hungarian Humanists were active in the debate.

The Government have restored religious services into the army life, and this means that soldiers have the right to go to a church service, but are not obliged to attend.

The Association of Hungarian Humanists has about 300 members, largely intellectuals. It has been actively lobbying political parties, trade unions, and gaining influence in the press and educational sphere. They have conducted research into human rights, religious education and denominational schools. They publish a review entitled Alight.

Valerie Kuvakin from the Russian Humanist Society and Elena L. Dubko, Vice-President of the Ethical Association, spoke about the position in Russia.

Valerie Kuvakin said that Russian society had jumped from one extreme to another, from a strongly socialised mentality to severe spirituality and mysticism. 70 % of Russian people are not religious. Democratic liberal values are still only on the edge of Russian culture.

It is difficult to belong to a small organisation, which might be thought a secret society. The transition of mentality from enforced membership of massive organisations to voluntary membership of small organisations is not easy. The economic situation gives little time or money to spend on a voluntary organisation.

The Russian Humanists have, however, obtained legal status, established a board and officers, begun to develop learning programmes for teaching, created a centre for the study of the claims of the paranormal, and examined the possibility of providing study of humanism in the universities. It will soon start its first journal. (The text of Elenor Dubko's talk appears on p.6)

Alexander Rehak spoke about the Prometheus Society in Slovakia. It had encountered considerable difficulties in achieving its objectives. The Prometheus Society was founded in 1990, was linked to a small number of associations around the country and was cooperating with international organisations such as the IHEU and the World Union of Freethinkers.

The problems of unemployment, heavy taxation, decline in living standards, growth of crime, drug use and development of a mafia all contribute to the problems of presenting humanism in Slovakia. The churches have a dominant position in the media. The Prometheus Association has compiled a list of discrimination and denial of advantages to citizens with no religious adherence in the Slovak Republic. The influence of the Catholic Church is increasing and the Pope's visit cost the state millions of crowns. Nevertheless, the Prometheus Association continues to campaign for separation of Church and State and for an open and tolerant society and to develop cultural and educational activities. (See p.7 for a more detailed account of the situation in Slovakia.}

Josef Haubelt described the situation in the Czech Republic. The churches were influential beyond their numerical support. Many important positions in the country were in the hands of the clergy. The Catholics have run a crusade to increase their influence in culture, education, and health matters. But 56 % of the population is non-denominational.

There is a strong anti-clerical and freethought tradition in the country. Before the First World War the freethought movement was fighting for the national interest. The first Czech Republic was partly freethinking. Churches were claiming 'retrieval' of buildings, but freethinkers are also aiming to retain their name and restore their property. Humanism had some influence on the population. There is hope of combining the many humanist and ethical organisations which are alive. They hoped to join with other group, s, including religious ones, in campaigning for human rights.

Iordan Zaprianov spoke of the situation in Bulgaria, where there is no humanist group at present. The nationalist movement was related to the Orthodox Church, but there are two branches of the Orthodox Church both claiming to be legitimate. There is a large gypsy population. Bulgaria was once a Turkish province for 100 years; there are more than 1 million Muslims. The word 'atheist' is synonomous with 'communist'. Nevertheless there is a silent majority of non-believers and the hope that a small group of individuals will work together to create a humanist organisation in Bulgaria.