Julian A. Yavorsky (1873-1937) was a Carpatho-Russian scholar, social and political activist, son of a Greek Catholic priest. He graduated from Chernivtsi University in 1896. In 1903, he defended his doctoral dissertation “The Life of Peter and Fevronia of Murom as a Monument of Old Russian Narrative Literature” at the University of Vienna under the supervision of Vatroslav Jagic. After returning to Galicia, he taught in Polish gymnasiums. Since school, he participated in the Russian movement of Galicia. For his convictions, Yavorsky was expelled from the Drohobych, Sambir, and Lviv gymnasiums, Lviv and Vienna Universities. He was the leader of the “new generation”, fought with the “Old Rusins” At first, he advocated joint work with UkrainophiLe organizations to educate people and fight for their rights. In 1899, he published Zhivoe Slovo magazine and worked in the GaLician-Russian Matitsa. In the late 1890s, he began to publish his research in Lviv and Russian editions. In 1904, Yavorsky with his family moved to Kyiv, where he taught at the First Kyiv Gymnasium and then became a Privatdozent and Associate Professor at the Imperial University of St. Vladimir. He actively published in Russian academic journals, had several business trips to Galicia, where he collected folklore, searched for and acquired manuscripts to continue his research. With the outbreak of WWI, he headed the Carpatho-Russian Liberation Committee. After the capture of Lviv by Russian troops, Yavorsky became a member of the Russian People's Council. After the retreat of the Russian army from Lviv, he dealt with refugee issues, tried to form a Carpatho-Russian detachment as part of the Russian army. Yavorsky disapproved of the October Revolution. In 1920, he returned to Galicia and Lived in Lviv until 1924, where he participated in the activities of the Russian Movement in Galicia, published the newspaper Prikarpatskaya Rus’, prepared the first volume of The Telerhof Almanac (1924) for publication. In his “social Literary diaries”, he spoke sharply about the Bolshevik coup in Russia and the attempts of the Russian Executive Committee to form a “united front” with Ukrainian organizations. Along with journalism, collections of poems and prose, Yavorsky also published his research. In 1925, Yavorsky and his family moved to Czechoslovakia, where he taught at the Russian Gymnasium in Moravska-Trzebova, then worked at the Russian National University and the Slavic Institute. In Czechoslovakia, he wrote much about Carpathian Rus. He actively published in Uzhhorod and hunted for old manuscripts to introduce them into scholarly discourse. His editions of Local folklore accurately convey the speech of Local Rusins. Yavorsky kept faith in the unity of the Russian people. However, he aLso contributed to Ukrainian media. WhiLe in GaLicia, Yavorsky pubLished in Narnd, the press organ of the Russian-Ukrainian radicaL party. In CzechosLovakia, he pubLished in Naukoviy zbornik of Prnsvet Partner
朱利安·亚沃斯基(Julian a . Yavorsky, 1873-1937)，喀尔巴阡-俄罗斯学者，社会和政治活动家，希腊天主教神父之子。1896年毕业于切尔诺夫茨大学。1903年，他在维也纳大学的Vatroslav Jagic的指导下为他的博士论文“作为旧俄罗斯叙事文学纪念碑的彼得和穆罗姆的费弗罗尼娅的生活”辩护。回到加利西亚后，他在波兰体育馆教书。从学校开始，他就参加了加利西亚的俄国运动。由于他的罪行，亚沃斯基被驱逐出德罗霍比奇、桑比尔和利沃夫体育馆、利沃夫和维也纳大学。他是“新一代”的领袖，与“老俄罗斯人”斗争。起初，他主张与亲乌克兰组织共同努力，教育人民，争取他们的权利。1899年，他出版了《Zhivoe Slovo》杂志，并在加利西亚-俄罗斯的《Matitsa》工作。19世纪90年代末，他开始在利沃夫版和俄文版发表他的研究成果。1904年，亚沃斯基和他的家人搬到基辅，在那里他任教于基辅第一体育馆，然后成为圣弗拉基米尔帝国大学的私人讲师和副教授。他积极在俄罗斯学术期刊上发表文章，多次出差到加利西亚，在那里他收集民间传说，寻找并获得手稿，以继续他的研究。随着第一次世界大战的爆发，他领导了喀尔巴阡-俄国解放委员会。在俄罗斯军队占领利沃夫之后，亚沃斯基成为了俄罗斯人民委员会的成员。俄军从利沃夫撤退后，他处理难民问题，试图组建一支喀尔巴阡山脉-俄罗斯支队，作为俄军的一部分。亚沃斯基不赞成十月革命。1920年，他回到加利西亚，住在利沃夫，直到1924年，在那里他参加了在加利西亚的俄国运动活动，出版了《Prikarpatskaya Rus》报纸，准备出版《特勒尔霍夫年鉴》第一卷(1924年)。在他的“社会文学日记”中，他尖锐地谈到了俄国的布尔什维克政变，以及俄国执行委员会试图与乌克兰组织组成“统一战线”。除了出版新闻、诗集和散文集外，亚沃斯基还发表了他的研究成果。1925年，亚沃斯基和他的家人搬到捷克斯洛伐克，在那里他在莫拉夫斯卡-特泽博娃的俄罗斯体育馆教书，然后在俄罗斯国立大学和斯拉夫研究所工作。在捷克斯洛伐克，他写了很多关于喀尔巴阡罗斯的文章。他积极地在乌日霍罗德出版，并寻找旧手稿，将它们引入学术论述。他的地方民间传说版本准确地传达了当地农民的讲话。亚沃斯基坚信俄罗斯人民的团结。然而，他也为乌克兰媒体撰稿。在加利西亚期间，亚沃斯基在俄罗斯-乌克兰激进党的新闻机构《纳尔德》上发表了文章。在捷克斯洛伐克，他在乌日霍罗德的prensveet Partnership的Naukoviy zbornik上发表文章。亚沃斯基与伊万·弗兰科关系密切。亚沃斯基被埋葬在布拉格奥尔尚斯基公墓的东正教区。
{"title":"Julian Yavorsky - a scholar, social and political activist of Carpathian Rus","authors":"S. Sulyak","doi":"10.17223/18572685/68/5","DOIUrl":"https://doi.org/10.17223/18572685/68/5","url":null,"abstract":"Julian A. Yavorsky (1873-1937) was a Carpatho-Russian scholar, social and political activist, son of a Greek Catholic priest. He graduated from Chernivtsi University in 1896. In 1903, he defended his doctoral dissertation “The Life of Peter and Fevronia of Murom as a Monument of Old Russian Narrative Literature” at the University of Vienna under the supervision of Vatroslav Jagic. After returning to Galicia, he taught in Polish gymnasiums. Since school, he participated in the Russian movement of Galicia. For his convictions, Yavorsky was expelled from the Drohobych, Sambir, and Lviv gymnasiums, Lviv and Vienna Universities. He was the leader of the “new generation”, fought with the “Old Rusins” At first, he advocated joint work with UkrainophiLe organizations to educate people and fight for their rights. In 1899, he published Zhivoe Slovo magazine and worked in the GaLician-Russian Matitsa. In the late 1890s, he began to publish his research in Lviv and Russian editions. In 1904, Yavorsky with his family moved to Kyiv, where he taught at the First Kyiv Gymnasium and then became a Privatdozent and Associate Professor at the Imperial University of St. Vladimir. He actively published in Russian academic journals, had several business trips to Galicia, where he collected folklore, searched for and acquired manuscripts to continue his research. With the outbreak of WWI, he headed the Carpatho-Russian Liberation Committee. After the capture of Lviv by Russian troops, Yavorsky became a member of the Russian People's Council. After the retreat of the Russian army from Lviv, he dealt with refugee issues, tried to form a Carpatho-Russian detachment as part of the Russian army. Yavorsky disapproved of the October Revolution. In 1920, he returned to Galicia and Lived in Lviv until 1924, where he participated in the activities of the Russian Movement in Galicia, published the newspaper Prikarpatskaya Rus’, prepared the first volume of The Telerhof Almanac (1924) for publication. In his “social Literary diaries”, he spoke sharply about the Bolshevik coup in Russia and the attempts of the Russian Executive Committee to form a “united front” with Ukrainian organizations. Along with journalism, collections of poems and prose, Yavorsky also published his research. In 1925, Yavorsky and his family moved to Czechoslovakia, where he taught at the Russian Gymnasium in Moravska-Trzebova, then worked at the Russian National University and the Slavic Institute. In Czechoslovakia, he wrote much about Carpathian Rus. He actively published in Uzhhorod and hunted for old manuscripts to introduce them into scholarly discourse. His editions of Local folklore accurately convey the speech of Local Rusins. Yavorsky kept faith in the unity of the Russian people. However, he aLso contributed to Ukrainian media. WhiLe in GaLicia, Yavorsky pubLished in Narnd, the press organ of the Russian-Ukrainian radicaL party. In CzechosLovakia, he pubLished in Naukoviy zbornik of Prnsvet Partner","PeriodicalId":54120,"journal":{"name":"Rusin","volume":"1 1","pages":""},"PeriodicalIF":0.4,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67581709","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The article examines the process of intellectual colonization in Russian Siberia in the late 19th - early 20th centuries. A nuanced approach to the national policy repertoire of the late imperial Russia allows tracing how similar political actions caused different effects on the western and eastern outskirts of the empire. The Russian majority of the student body formed at the Imperial Tomsk University (further referred to as ITU) in the late 1880s, when the trustee of the West Siberian Educational District Vasily Florinsky proposed to enroll graduates of Orthodox theological seminaries. This method was also used to russianize Warsaw and Yuriev (Derpt) Universities. However, this decision, initiated in relation to ITU, did not meet with unanimity in the ruling circles, since there were planty of radical leftists among the clergy students, who championed an autonomous Little Russian self-consciousness and became activists of the Ukrainian Students Zemlyachestvo during 1909-1910. The admission of seminarians to universities in the western outskirts of the empire, which, unlike Siberia, were never destined to become Russian, had similar consequences. However, the strategic effects of these manipulations differed. It is assumed that the radicalism of ITU students was often exaggerated. The conspiracy interpretations of their activity in historical sources are explained by the atmosphere of distrust and confrontation between the ITU professors, the trustees of the West Siberian Educational District, and the Ministry of National Education. However, the consequences of FLorinsky's project implementation manifested themselves over a long historical distance, when the educated class of Russians, who graduated from ITU, dispersed across Siberia. It was Florinsky's strategic aim, since he believed that the future of Siberia as a “flourishing Russian province” was guaranteed not so much by the mechanical migration of Russians to the east, as by the expanding cultural hegemony of the Russian nation.
{"title":"Russian students in Tomsk University and the national policy of late Imperial Russia","authors":"Aleksei O. Stepnov, S. A. Nekrylov","doi":"10.17223/18572685/69/4","DOIUrl":"https://doi.org/10.17223/18572685/69/4","url":null,"abstract":"The article examines the process of intellectual colonization in Russian Siberia in the late 19th - early 20th centuries. A nuanced approach to the national policy repertoire of the late imperial Russia allows tracing how similar political actions caused different effects on the western and eastern outskirts of the empire. The Russian majority of the student body formed at the Imperial Tomsk University (further referred to as ITU) in the late 1880s, when the trustee of the West Siberian Educational District Vasily Florinsky proposed to enroll graduates of Orthodox theological seminaries. This method was also used to russianize Warsaw and Yuriev (Derpt) Universities. However, this decision, initiated in relation to ITU, did not meet with unanimity in the ruling circles, since there were planty of radical leftists among the clergy students, who championed an autonomous Little Russian self-consciousness and became activists of the Ukrainian Students Zemlyachestvo during 1909-1910. The admission of seminarians to universities in the western outskirts of the empire, which, unlike Siberia, were never destined to become Russian, had similar consequences. However, the strategic effects of these manipulations differed. It is assumed that the radicalism of ITU students was often exaggerated. The conspiracy interpretations of their activity in historical sources are explained by the atmosphere of distrust and confrontation between the ITU professors, the trustees of the West Siberian Educational District, and the Ministry of National Education. However, the consequences of FLorinsky's project implementation manifested themselves over a long historical distance, when the educated class of Russians, who graduated from ITU, dispersed across Siberia. It was Florinsky's strategic aim, since he believed that the future of Siberia as a “flourishing Russian province” was guaranteed not so much by the mechanical migration of Russians to the east, as by the expanding cultural hegemony of the Russian nation.","PeriodicalId":54120,"journal":{"name":"Rusin","volume":"1 1","pages":""},"PeriodicalIF":0.4,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67581770","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The post-war period in the history of state-church relations in Soviet Moldova developed under the permanent pressure of the authorities on church institutions and clergy, with the attempts to gradually oust religion and the church from the lives of citizens. In response to the large-scale attack on the church, the population of Moldova was looking for ways and means to meet their religious needs. One of these ways was going into the church underground. The reduction in the number of “official” parishes and registered white clergy revitalized the so-called impostors, who satisfied the religious needs of believers in non-functioning temples or in their own houses. Knowing that, according to the canonical rules, the divine services were possible only if there was an antimension consecrated by the bishop, the representatives of the religious “twenties” actively hid antimensions when parishes were closed to provide them to the “legal” clergy, impostors or the self-appointed for services at the first opportunity. Though the monastic system was eliminated and the number of working parish churches was reduced, the number of religious services remained almost unchanged throughout the period under study, which was possible in some degree due to the activities of the church underground of Moldova, whose participants were both believers and representatives of the local clergy.
{"title":"The church underground in Moldova in 1944-1964: emergence, shapes, participants","authors":"V. Sodol","doi":"10.17223/18572685/67/14","DOIUrl":"https://doi.org/10.17223/18572685/67/14","url":null,"abstract":"The post-war period in the history of state-church relations in Soviet Moldova developed under the permanent pressure of the authorities on church institutions and clergy, with the attempts to gradually oust religion and the church from the lives of citizens. In response to the large-scale attack on the church, the population of Moldova was looking for ways and means to meet their religious needs. One of these ways was going into the church underground. The reduction in the number of “official” parishes and registered white clergy revitalized the so-called impostors, who satisfied the religious needs of believers in non-functioning temples or in their own houses. Knowing that, according to the canonical rules, the divine services were possible only if there was an antimension consecrated by the bishop, the representatives of the religious “twenties” actively hid antimensions when parishes were closed to provide them to the “legal” clergy, impostors or the self-appointed for services at the first opportunity. Though the monastic system was eliminated and the number of working parish churches was reduced, the number of religious services remained almost unchanged throughout the period under study, which was possible in some degree due to the activities of the church underground of Moldova, whose participants were both believers and representatives of the local clergy.","PeriodicalId":54120,"journal":{"name":"Rusin","volume":"1 1","pages":""},"PeriodicalIF":0.4,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67580850","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The article analyses Parajanov's reflections on semiotic translation, on the example of the life, traditions, and customs of the Hutsuls, as recorded in his article “Eternal Movement” about his film Shadows of Forgotten Ancestors. Shadows of Forgotten Ancestors became a stylistic and semantic invariant for Parajanov's subsequent films. In fact, it became a manifesto movie. Parajanov found his own thematic language and creative constants, such as rituals, traditions, customs, and sacraments. By focusing on the creative invariants of the lives of different peoples (Hutsuls, Armenians, Turks, Tatars, etc.), Parajanov began to aesthetically conjecture and reveal their inner worlds, customs, and more. Shadows of Forgotten Ancestors is based on a deep love of Hutsul culture, as well as I. Savchenko's “method” that assumes a direct cognition and absorption of the object-culture, nature, and the sensual world on different communication channels (visual, auditory, olfactory). Based on the deep knowledge of the Hustsul culture, Parajanov works with the world of values, by translating the text into a visual image, as well as fantasizing visual customs. Through the bearer of culture, an elderly woman, he began to look at the world of the Hutsuls and absorb their spirit for the correct reconstruction of the material in the transnational language of beauty and recoding denotative codes into connotative ones. Parajanov's reflection on the film showed the transition from the amorphous cinematic language of socialist realism to the language of auteur cinematography: the rejection of clear plot reproduction, photographic reproduction of everyday life, manners and customs, “notorious canons”, “old habits, and impressions”. The emergence of the author's cinematic language made his conflict with the Soviet cinematic system and nomendaturai “elite” even clearer. This is evidenced by the fact that Parajanov still had to defend his position and argue against dubbing his film, since in that case, the viewer would lose the authentic auditory world of the Hutsuls.
{"title":"The world of Hutsuls through the eyes of Sergei Parajanov: semiotic translation, film language, existential invariants","authors":"T. Simyan","doi":"10.17223/18572685/67/21","DOIUrl":"https://doi.org/10.17223/18572685/67/21","url":null,"abstract":"The article analyses Parajanov's reflections on semiotic translation, on the example of the life, traditions, and customs of the Hutsuls, as recorded in his article “Eternal Movement” about his film Shadows of Forgotten Ancestors. Shadows of Forgotten Ancestors became a stylistic and semantic invariant for Parajanov's subsequent films. In fact, it became a manifesto movie. Parajanov found his own thematic language and creative constants, such as rituals, traditions, customs, and sacraments. By focusing on the creative invariants of the lives of different peoples (Hutsuls, Armenians, Turks, Tatars, etc.), Parajanov began to aesthetically conjecture and reveal their inner worlds, customs, and more. Shadows of Forgotten Ancestors is based on a deep love of Hutsul culture, as well as I. Savchenko's “method” that assumes a direct cognition and absorption of the object-culture, nature, and the sensual world on different communication channels (visual, auditory, olfactory). Based on the deep knowledge of the Hustsul culture, Parajanov works with the world of values, by translating the text into a visual image, as well as fantasizing visual customs. Through the bearer of culture, an elderly woman, he began to look at the world of the Hutsuls and absorb their spirit for the correct reconstruction of the material in the transnational language of beauty and recoding denotative codes into connotative ones. Parajanov's reflection on the film showed the transition from the amorphous cinematic language of socialist realism to the language of auteur cinematography: the rejection of clear plot reproduction, photographic reproduction of everyday life, manners and customs, “notorious canons”, “old habits, and impressions”. The emergence of the author's cinematic language made his conflict with the Soviet cinematic system and nomendaturai “elite” even clearer. This is evidenced by the fact that Parajanov still had to defend his position and argue against dubbing his film, since in that case, the viewer would lose the authentic auditory world of the Hutsuls.","PeriodicalId":54120,"journal":{"name":"Rusin","volume":"28 1","pages":""},"PeriodicalIF":0.4,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67581058","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The author uses the case of the Sokol (Czech for a “falcon”) movement in the 1860s - early 1870s to examine the ideas of the Slavic origin of the Czech nation and its kind of “kinship” with the other Slavs as an important component of Czech nationalist thinking. The first Sokol was founded at the turn of 1862 in Prague and followed the model of the German “Turnvereins”, combining nationalism with physical exercises. Analysing the print media that played a vital role in Czech nationalist culture, the author shows that Czech nationalists constantly sought to emphasize their belonging to the Slavs through verbal, visual, and musical representaions. Among the main principles of Czech nationalist thinking was totalism, which meant conceiving the nation as the highest value. Putting Czech national interests over everything else led Czech nationalists to take the idea of Slavic reciprocity as their subsidiary identity used as an instrument to define and achieve their goals. One of the manifestations of this approach was the Czech commitment to the concept of Austro-Slavism - the cooperation of Slavic nations to make the policy of the Habsburg monarchy serve their joint interests. This concept can be associated with the stable interest in the issues of Galician Poles, Slovenes, and Croats. The attention of Czech nationalists to the rest of the Slavs had a wave-like character. During the period under study, such waves were caused by one of the regular Montenegrin-Turkish military conflicts in 1862 (the popularity of the so-called Junak or heroic discourse), the January Uprising in 1863 (PoLonophiLia and Russophobia) and the Austro-Hungarian Compromise of 1867, which made Czech nationalists seek the external support (Russophilia). These trends have influenced the formation of the Sokol culture and the activities of the Sokol societies.
{"title":"The idea of Slavic reciprocity in Czech nationalist thinking in the 1860s and early 1870s (a case study of the Sokol movement)","authors":"Viktor Kotov","doi":"10.17223/18572685/69/13","DOIUrl":"https://doi.org/10.17223/18572685/69/13","url":null,"abstract":"The author uses the case of the Sokol (Czech for a “falcon”) movement in the 1860s - early 1870s to examine the ideas of the Slavic origin of the Czech nation and its kind of “kinship” with the other Slavs as an important component of Czech nationalist thinking. The first Sokol was founded at the turn of 1862 in Prague and followed the model of the German “Turnvereins”, combining nationalism with physical exercises. Analysing the print media that played a vital role in Czech nationalist culture, the author shows that Czech nationalists constantly sought to emphasize their belonging to the Slavs through verbal, visual, and musical representaions. Among the main principles of Czech nationalist thinking was totalism, which meant conceiving the nation as the highest value. Putting Czech national interests over everything else led Czech nationalists to take the idea of Slavic reciprocity as their subsidiary identity used as an instrument to define and achieve their goals. One of the manifestations of this approach was the Czech commitment to the concept of Austro-Slavism - the cooperation of Slavic nations to make the policy of the Habsburg monarchy serve their joint interests. This concept can be associated with the stable interest in the issues of Galician Poles, Slovenes, and Croats. The attention of Czech nationalists to the rest of the Slavs had a wave-like character. During the period under study, such waves were caused by one of the regular Montenegrin-Turkish military conflicts in 1862 (the popularity of the so-called Junak or heroic discourse), the January Uprising in 1863 (PoLonophiLia and Russophobia) and the Austro-Hungarian Compromise of 1867, which made Czech nationalists seek the external support (Russophilia). These trends have influenced the formation of the Sokol culture and the activities of the Sokol societies.","PeriodicalId":54120,"journal":{"name":"Rusin","volume":"1 1","pages":""},"PeriodicalIF":0.4,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67581466","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In the autumn of 1918, the Central Carpatho-Russian Council was created in eastern Russia with the goal to liberate Galician, Bukovina, and Ugric Rus “from under the Austro-Magyar yoke” and reunify them with Russia. The leaders of the organization, who supported the anti-Bolshevik movement, set the task of informing the population of Russia and the leadership of the Entente countries and the USA about their intentions. They attempted to influence the decision-making process related to the future fate of the Carpathian lands by the participants of the Peace Conference in Paris. One of these attempts was to send to the USA and Europe a delegation of three representatives -Semyon Bendasyuk (1877-1965), Mikhail Sokhotzky (1878-1962), and Ilya Tziorogh (1880-1942). This article aims at reconstructing the course of the mission and assessing its consequences, which will allow highlighting an understudied episodes of the international activities of the Central Carpatho-Russian Council and detailing the biographies of the delegation participants. The main source for the study was the correspondence between employees of the Ministry of Foreign Affairs of the Russian government, Admiral Alexander Kolchak and members of the Central Carpatho-Russian Council from the funds of the State Archive of the Russian Federation. The author concludes that the mission of the Carpatho-Russian delegates failed due to a complex of reasons related to the course of the trip itself as well as the international situation. Struggling through financial and transportation difficulties, the Carpatho-Russians also turned out to be dependent on factors that they could not influence - the results of the Civil War in Russia and the decisions of the Entente countries and the United States.
{"title":"On the history of the international activity of the Central Carpatho-Russian Council in Siberia (1919)","authors":"K. Konev","doi":"10.17223/18572685/69/8","DOIUrl":"https://doi.org/10.17223/18572685/69/8","url":null,"abstract":"In the autumn of 1918, the Central Carpatho-Russian Council was created in eastern Russia with the goal to liberate Galician, Bukovina, and Ugric Rus “from under the Austro-Magyar yoke” and reunify them with Russia. The leaders of the organization, who supported the anti-Bolshevik movement, set the task of informing the population of Russia and the leadership of the Entente countries and the USA about their intentions. They attempted to influence the decision-making process related to the future fate of the Carpathian lands by the participants of the Peace Conference in Paris. One of these attempts was to send to the USA and Europe a delegation of three representatives -Semyon Bendasyuk (1877-1965), Mikhail Sokhotzky (1878-1962), and Ilya Tziorogh (1880-1942). This article aims at reconstructing the course of the mission and assessing its consequences, which will allow highlighting an understudied episodes of the international activities of the Central Carpatho-Russian Council and detailing the biographies of the delegation participants. The main source for the study was the correspondence between employees of the Ministry of Foreign Affairs of the Russian government, Admiral Alexander Kolchak and members of the Central Carpatho-Russian Council from the funds of the State Archive of the Russian Federation. The author concludes that the mission of the Carpatho-Russian delegates failed due to a complex of reasons related to the course of the trip itself as well as the international situation. Struggling through financial and transportation difficulties, the Carpatho-Russians also turned out to be dependent on factors that they could not influence - the results of the Civil War in Russia and the decisions of the Entente countries and the United States.","PeriodicalId":54120,"journal":{"name":"Rusin","volume":"1 1","pages":""},"PeriodicalIF":0.4,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67581865","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The article explores an understudied issue - the social adaptation of Rusins from among the prisoners of the First World War, who became ordinary participants in public, military and political events in Western Siberia during the Russian Revolution. The authors take the tragic fate of Grigory Georgievich Mokriy (1894-1920) as an illustrative example. In his life, Mokriy twice alternately combined the activities of a psalmist of the Greek Catholic and later Orthodox churches with military service in the Austro-Hungarian and White armies and a short-term participation in the antiBolshevik underground. The authors connect draw on a complex of unpublished sources, which is part of the archival criminal case initiated by the Omsk GubChK against Mokriy, as well as on church records, press materials, and memoirs. The research metholodgy involves the anthrological approach, problem-chronological, historical-comparative, and biographical methods. This theoretical combination made it possible to interpret Mokriy's behavior during the social cataclysms in the most detailed way, linking the biographical facts with the specific historical situation and personalities, with whom he was directly or indirectly connected. The authors conclude that the conservative-patriarchal mentality, based on the national-religious idea of the Rusins about their belonging to the Russian world, prevented Mokriy from fulfilling himself under the Bolsheviks. This article may be of interest to those who study the history of Rusins, military and social history, as well as national and religious politics.
{"title":"A Rusin in the era of social cataclysms in Russia (a case study of Grigoriy Mokriy)","authors":"A. Sushko, D. Petin","doi":"10.17223/18572685/69/9","DOIUrl":"https://doi.org/10.17223/18572685/69/9","url":null,"abstract":"The article explores an understudied issue - the social adaptation of Rusins from among the prisoners of the First World War, who became ordinary participants in public, military and political events in Western Siberia during the Russian Revolution. The authors take the tragic fate of Grigory Georgievich Mokriy (1894-1920) as an illustrative example. In his life, Mokriy twice alternately combined the activities of a psalmist of the Greek Catholic and later Orthodox churches with military service in the Austro-Hungarian and White armies and a short-term participation in the antiBolshevik underground. The authors connect draw on a complex of unpublished sources, which is part of the archival criminal case initiated by the Omsk GubChK against Mokriy, as well as on church records, press materials, and memoirs. The research metholodgy involves the anthrological approach, problem-chronological, historical-comparative, and biographical methods. This theoretical combination made it possible to interpret Mokriy's behavior during the social cataclysms in the most detailed way, linking the biographical facts with the specific historical situation and personalities, with whom he was directly or indirectly connected. The authors conclude that the conservative-patriarchal mentality, based on the national-religious idea of the Rusins about their belonging to the Russian world, prevented Mokriy from fulfilling himself under the Bolsheviks. This article may be of interest to those who study the history of Rusins, military and social history, as well as national and religious politics.","PeriodicalId":54120,"journal":{"name":"Rusin","volume":"1 1","pages":""},"PeriodicalIF":0.4,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67581907","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The attempts by some researchers to present “The Pechenegia” mentioned by Konstantin Porphyrogenitus as a nomadic empire seem purely speculative. The Pechenegs were fragmented into separate tribes, which persisted for the entire period of their residence in the European steppes. They had neither supreme leader nor developed ethnic identity nor imperial thinking. They failed to organize a single devastating invasion by the joint military forces of all the tribes. Instead, their neighboring sovereigns used some of their militia as an auxiliary force to fight their opponents.
{"title":"Was there the “Pecheneg Empire” between Transylvania and the Lower Don?","authors":"M. Yurasov","doi":"10.17223/18572685/69/2","DOIUrl":"https://doi.org/10.17223/18572685/69/2","url":null,"abstract":"The attempts by some researchers to present “The Pechenegia” mentioned by Konstantin Porphyrogenitus as a nomadic empire seem purely speculative. The Pechenegs were fragmented into separate tribes, which persisted for the entire period of their residence in the European steppes. They had neither supreme leader nor developed ethnic identity nor imperial thinking. They failed to organize a single devastating invasion by the joint military forces of all the tribes. Instead, their neighboring sovereigns used some of their militia as an auxiliary force to fight their opponents.","PeriodicalId":54120,"journal":{"name":"Rusin","volume":"1 1","pages":""},"PeriodicalIF":0.4,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67582184","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ethnic processes in Ukraine in the late 19thy - early 21st century are to be considered as part of the industrialization in the South of European Russia (USSR). People tended to migrate from rural to urban areas, which resulted in the growth of transport, industrial, trade, cultural, and educational centers. Those who migrated to predominantly Russian and Jewish cities adopted the Russian language of communication and all-Russian culture, gradually modifying their Ukranian identity. This natural process could not be stopped by the policy of supporting the Ukrainian language and culture, officially pursued in Soviet times. The trends were also strengthened by the arrival of Russian specialists and workers to the industrial facilities in Ukraine and the departure of Ukrainian specialists to other republics. The process was most intensive in the industrial regions of the south and east of Ukraine, where the Russian-speaking majority formed, which led to the civilizational break of Ukraine into the Russian southeast and the Ukrainian northwest.
{"title":"Urbanization and ethnodemographic processes in Ukraine in the late 19th -early 21st centuries","authors":"V. P. Zinoviev, Vasiliy P. Sulyak","doi":"10.17223/18572685/69/3","DOIUrl":"https://doi.org/10.17223/18572685/69/3","url":null,"abstract":"Ethnic processes in Ukraine in the late 19thy - early 21st century are to be considered as part of the industrialization in the South of European Russia (USSR). People tended to migrate from rural to urban areas, which resulted in the growth of transport, industrial, trade, cultural, and educational centers. Those who migrated to predominantly Russian and Jewish cities adopted the Russian language of communication and all-Russian culture, gradually modifying their Ukranian identity. This natural process could not be stopped by the policy of supporting the Ukrainian language and culture, officially pursued in Soviet times. The trends were also strengthened by the arrival of Russian specialists and workers to the industrial facilities in Ukraine and the departure of Ukrainian specialists to other republics. The process was most intensive in the industrial regions of the south and east of Ukraine, where the Russian-speaking majority formed, which led to the civilizational break of Ukraine into the Russian southeast and the Ukrainian northwest.","PeriodicalId":54120,"journal":{"name":"Rusin","volume":"1 1","pages":""},"PeriodicalIF":0.4,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67581733","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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