The study examines Volodymyr Hnatiuk's research on traditional Rusin culture in the earlytwentieth centurythrough the lenses of the history of ideas and intellectual history. It analyzes the reception of traditional culture within Ukrainian academic discourse during the first quarter of the twentieth century. The novelty lies in the analysis of Hnatiuk's scholarly legacywithin the framework of traditional agrarian peasant societies as the social ancestral homeland of nationalism. The article investigates: (1) Hnatiuk's general views on Rusins and their culture; (2) the principal themes and expressions of traditional Rusin peasant culture in his ethnographic writings; (3) manifestations of traditionalism and religiosity in the culture he documented; (4) the social factors he identified as shaping the folk culture of the Rusin peasantry; and (5) the minimal degree of social change he recorded,which he interpreted as contributing to the stable, conservative development of traditional Rusin peasant culture. The article further demonstrates Hnatiuk's role in integrating Rusins into broader Ukrainian cultural and intellectual frameworks, thereby enabling Ukrainian intellectuals to conceive of Rusins as an ethnographic component of the Ukrainian people. The findings suggest that Hnatiuk's ethnographic work not only documented the traditions and daily life of the Rusin peasantry but also constitutes a unique historical source-one that preserves traditional folk culture as the culture of the silent majority and illuminates the conditions that preceded the emergence of modern national identity.
The article examines a document containing the text of the secret Polish-German treaty of February 25, 1934, which was published in early April 1935 in the Parisian journal Ecoute-moiand recently declassified bythe Russian State MilitaryArchive. Unlike the version published in Pravda and Izvestia,this text is more extensive and includes in its preamble the names of Polish President Ignacy Moscicki and German President Paul von Hindenburg.Special attention is given to the Polish-German Declaration of January 26, 1934, which, like the secret treaty of February 25, contained veiled provisions for joint action by the Pi & lstrok;sudski regime and the Nazis directed eastward-that is, against the USSR.
Following the establishment of the Czechoslovak Republic, intensive social science research was launched in the early 1920s in the newly integrated territory of former Subcarpathian Rus' (Uhersk & aacute; Rus) and continued throughout the so-called First Republic (1918-1938). This research aimed to identify the predominant historical, economic, social, and cultural conditions in the region,that significantly diverged from those in the western parts of the state. While Czech ethnographers focused primarily on documenting and studying the traditional (folk) culture of the local populations- particularly the Rusins-physical anthropologists concentrated on investigating the biological characteristics of the Carpatho-Rusin population. While the works of Czech ethnographers focusing on the inhabitants of Subcarpathian Rus and their culture are relatively well-known, research conducted in the field of physical anthropology was not until recently. The primary objective of this study is to present the contribution of Vojt & ecaron;ch Suk, a pre-eminent Czech physical anthropologist of the 20th century, to the scholarly understanding of the Slavic populations of former Subcarpathian Rus'.A second aim is to critically reassess certain recent interpretations of the anthropological surveys carried out in the easternmost territory of interwar Czechoslovakia.
The article presents a description of the corpus of unattributed printed calendar books from the collections of the Department of Manuscripts and Book Rarities of the Research Library of Tomsk State University - 39 books published by the Russian Academy of Sciences between 1818 and 1869.An analysis of the appearance, structure, and content of these publications indicates a continouous search by their creators for the most suitable format that would appeal to the broadest possible audience. This trend, already present in the 18th century, becomes particularly noticeable from the early 1830s and intensifies toward the 1860s-the time when the Academy of Sciences lost its privilege to publish calendar books. While maintaining the main reference sections, individual articles on various topics were added to the issues of different years, followed by entire blocks of materials in the form of appendices: popular science texts, geographical maps, advertisements for merchant establishments, educational institutions, and printed matter. The data on the marginalia found in 10 calendar books allowed to identify the previous owners of two of them: the son of the Biysk merchant A.I. Noskov and the Rostov merchants Pleshanovs. The identified copies not only testify to the level of literacy and interests of the merchants but also to the involvement of the regional merchantry in the broader imperial cultural space-in particular, to the spread of the autobiographical tradition among the merchant milieu. Overall, the discovered marginal notes in printed calendar books indicate the applied nature of these publications, which were used by representatives of various social groups as diaries, commemorative books (pomyanniki), reference works on the administrative-managerial apparatus, and sources of scientific and educational information.
Saints Cyril and Methodius created the Slavic script and translated the first liturgical books into it. St. Cyril first devised the Glagolitic script for the Western Slavs, and later the disciples of the holy brothers, Saints Clement and Naum, developed the script that is today known as Cyrillic. By translating liturgical books and the Holy Scriptures into the vernacular of the Slavs from the Thessaloniki region, Saints Cyril and Methodius laid the foundations of Slavic literacy and culture. They brought Eastern, Byzantine Christianity to the Slavs and successfully countered the hostile Latin clerics who espoused the trilingual heresy, claiming that only Biblical Hebrew, Greek, and Latin were permissible liturgical languages. Old Church Slavonic served as the literary language for most Slavs,functioning as a common Slavic literary language-among the Western Slavs in present-day Bohemia and Slovakia from the 9th to the 11th century, among the Southern Slavs from the 9th to the 18th century, and among the Eastern Slavs from the 10th to the 18th century. The missionary brothers not only translated liturgical and biblical books into the Slavic dialect of Thessaloniki but also, during the Christianization of Great Moravia, introduced this language into the Slavic state that encompassed the eastern part of present-day Bohemia (Moravia) and the western part of present-day Slovakia. On this basis, it is argued that Saints Cyril and Methodius eradicated paganism and introduced Christianity to the Carpatho-Rusins a century before the official Christianization of the Slavic people of Rus' in Kiev in 988-that is, in the late 9th century rather than the late 10th century. The Cyrillic script is also used by the Rusins in in Vojvodina (Serbia) and Croatia, and services in Old Church Slavonic or Church Slavonic are still held today, alongside contemporary Ruthenian (ISO code: RSK), in Greek Catholic churches in Vojvodina (Serbia) and Croatia. Church Slavonic, in reduced forms and various recensions, continues to be used in the Greek Catholic and Orthodox Churches of the Rusins (Rusnaks/Lemkos).
