Ukrainian parallels to Jagiellonianism and Sarmatism in the history of Europe in the 18th-19th centuries

Oksana Hysa
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Abstract

The purpose of the work is to analyse Ukrainian parallels to Jagiellonianism and Sarmatism in the history of Europe in the 18th-19th centuries, particularly in the musical sphere. The research methodology involves a combination of historical-cultural, comparative, and empirical-analytical research methods to identify Jagiellonianism and Sarmatism in the artistic scope of Ukraine and Poland in the 19th and 20th centuries. The scientific novelty of the work lies in the fact that, for the first time in Polish and Ukrainian musicology, historical information on the Jagiellonian principle of religious-state regulation of the Slavic Commonwealth is summarised from the point of view of the Ukrainian positive in the rise of Ukrainian Orthodoxy and the supranational resonance of Petro Mohyla's reform. Conclusions. Jagiellonianism is the age of freedom of the Cossacks, who sanctified the Cossack age with high education and singing energy, which is the centre of high honour and pride of the Ukrainian nation, its thoughtfulness (in Old Ukrainian and Old Polish languages, duma means honour). For the Polish tradition, Jagiellonianism is the time when the capital was Krakow, and not Warsaw, which, due to its ethnic and cultural advantages, was and remains the custodian of the Old Catholic traditions, originating from the time of the undivided Christian Church and in the awareness of kinship with the East Slavic world. It was Jagiellonianism in Poland that contributed to the construction of the Zaporizhzhia Sich, which became an essential pillar of defence against the military expansion of the Crimean Khanate (since the 13th century) and Ottoman Turkey. Crimea is the last of the Greek colonies, the birthplace of Eastern Slavic Christianity, the place of activity of the "Orthodox brothers" expelled by the Anglo-Saxons from Catholicised Britain (XI century), transformed in the 13th-14th centuries. to the stronghold of Islam. Polish Sarmatism in the romantic era was influenced by the Cossacks, who en masse joined the chumaks who carried out commercial, military, and political operations, and, similar to the Polish-noble circles, considered offensive proposals to engage in agriculture, which did not correspond to the status of a foreman in the 17th century.  
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乌克兰与 18-19 世纪欧洲历史上的雅盖隆主义和萨尔马特主义的相似之处
这项工作的目的是分析乌克兰与 18-19 世纪欧洲历史上的雅盖隆主义和萨尔马特主义的相似之处,特别是在音乐领域。研究方法包括历史-文化、比较和经验-分析研究方法的结合,以确定 19 世纪和 20 世纪乌克兰和波兰艺术范围内的雅盖隆主义和萨尔马特主义。该著作的科学新颖性在于,波兰和乌克兰音乐学界首次从乌克兰东正教兴起的积极意义和彼得罗-莫吉拉改革的超国家共鸣的角度,总结了斯拉夫英联邦宗教国家管理的雅盖隆原则的历史信息。结论。雅盖隆主义是哥萨克人的自由时代,哥萨克人用高尚的教育和歌唱的活力将哥萨克时代神圣化,这是乌克兰民族崇高荣誉和自豪感的中心,也是乌克兰民族深思熟虑的中心(在古乌克兰语和古波兰语中,duma 意为荣誉)。就波兰传统而言,雅盖隆主义是指首都是克拉科夫而不是华沙的时代,华沙因其民族和文化优势,过去是、现在仍然是旧天主教传统的守护者,这些传统源于未分裂的基督教会时代以及与东斯拉夫世界的亲缘意识。正是波兰的雅盖隆主义促进了扎波罗热西夏的建设,使其成为抵御克里米亚汗国(自 13 世纪以来)和奥斯曼土耳其军事扩张的重要支柱。克里米亚是希腊的最后一块殖民地,是东斯拉夫基督教的发源地,也是被盎格鲁-撒克逊人从天主教化的英国(十一世纪)驱逐出去的 "东正教兄弟 "的活动场所,在十三至十四世纪被改造成伊斯兰教的据点。浪漫时代的波兰萨尔马特主义受到哥萨克人的影响,哥萨克人集体加入了从事商业、军事和政治活动的丘马克人,与波兰贵族圈子类似,他们认为从事农业的建议具有攻击性,这与 17 世纪工头的地位不符。
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