2 December 13, 2018
The History of Russia of XVIII –XIX centuries
1. Vladimir S. Velikanov
Ottoman Army’s Strength and Organization at the at the beginning of the Russo-Turkish War of 1768–1774
Russkaya Starina, 2018, 9(2): 133-145.
Number of views: 1079 Download in PDF
2. Alla V. ShadrinaRusskaya Starina, 2018, 9(2): 133-145.
Abstract:
The Russo-Turkish war of 1768–1774 still has a lot of poor explored topics. One of them is the Turkish army. The majority of the documents gives estimate number of the Turkish troop and doesn’t provide any details on its real strength and composition. The article is based on Russian, Turkish and European materials, and gives an attempt to examine the strength and organization of the Turkish army at the beginning of the Russo-Turkish war of 1768–1769. It shows that the role of the classic Turkish troops (like yeniceri and sipahi) had significantly decreased, and they were replaced by numerous mercenary troops like levendi.
The Russo-Turkish war of 1768–1774 still has a lot of poor explored topics. One of them is the Turkish army. The majority of the documents gives estimate number of the Turkish troop and doesn’t provide any details on its real strength and composition. The article is based on Russian, Turkish and European materials, and gives an attempt to examine the strength and organization of the Turkish army at the beginning of the Russo-Turkish war of 1768–1769. It shows that the role of the classic Turkish troops (like yeniceri and sipahi) had significantly decreased, and they were replaced by numerous mercenary troops like levendi.
Number of views: 1079 Download in PDF
Protest Movement in the Don Theological Seminary in 1901–1907 and Its Special Features
Russkaya Starina, 2018, 9(2): 146-158.
Number of views: 1018 Download in PDF
Russkaya Starina, 2018, 9(2): 146-158.
Abstract:
This publication deals with the protest movement of the early 20th century among the students of theological seminaries, i.e. the seminarians’ disorders in the Don Theological Seminary. There were four stages of the seminarians’ protest actions, in 1901, 1902, 1905, and 1907, within the course of the all-Russian protest actions of seminary students. With the 1901 and 1902 protest actions being aimed at finding solutions for the internal problems related to the appeal for the teachers treating their students properly, improving the students’ living conditions, and extending the rights to use the library, the 1905 and 1907 marches raised demands, approved by the General Seminarians’ Union, related to reforming the theological education system in general. Unlike other seminaries, the protest actions by the students of the Don Theological Seminary were not characterized as radical, as there were no pogroms or actions against the teachers’ corporation. None of the claims made by the seminarians and submitted to the rector as petitions was ever satisfied.
This publication deals with the protest movement of the early 20th century among the students of theological seminaries, i.e. the seminarians’ disorders in the Don Theological Seminary. There were four stages of the seminarians’ protest actions, in 1901, 1902, 1905, and 1907, within the course of the all-Russian protest actions of seminary students. With the 1901 and 1902 protest actions being aimed at finding solutions for the internal problems related to the appeal for the teachers treating their students properly, improving the students’ living conditions, and extending the rights to use the library, the 1905 and 1907 marches raised demands, approved by the General Seminarians’ Union, related to reforming the theological education system in general. Unlike other seminaries, the protest actions by the students of the Don Theological Seminary were not characterized as radical, as there were no pogroms or actions against the teachers’ corporation. None of the claims made by the seminarians and submitted to the rector as petitions was ever satisfied.
Number of views: 1018 Download in PDF
The History of Soviet Russia
3. Leonid L. Smilovitsky
“Photos are the Greatest Joy...”. The Role of Photography in the Correspondence between the Front and Rear. On Pages of World War II Correspondence and Diaries Part 1
Russkaya Starina, 2018, 9(2): 159-189.
Number of views: 1054 Download in PDF
4. Arailym S. Mussagaliyeva, Roza M. Mussabekova, Ulbolsyn M. SandybayevaRusskaya Starina, 2018, 9(2): 159-189.
Abstract:
The article is devoted to the study of a rarely examined topic: the role of photography in wartime correspondence between the front and rear as a historical source. The state and citizen have different attitudes to photography. Photographs in wartime could simultaneously act not only as witnesses, but also as prosecutors. Soldiers and commanders and their families gave the photograph an exceptional value. The photograph was more valuable than the letters and must be kept. The photographs were taken on the road even when there was not enough time for the collections, their place was next to documents, money and a modest stock of things and provisions in hand luggage. Soldiers wore photos of relatives and friends in the pocket of their uniform at the heart or in a knapsack behind their backs. The coverage of the circumstances in which soldiers and Red Army commanders made and sent photographs to their homes, relatives, friends and neighbors and comrades in arms draw a true picture of military everyday life, provide the necessary details for understanding the behavior of a person in war, and reveal his inner world. The article is based upon data from letters and diaries of Soviet Jews – soldiers of the Red Army – which were collected in the archives of the Diaspora Research Center at Tel Aviv University over the last five years (2012–2018) and are herein introduced into academic circulation for the first time.
The article is devoted to the study of a rarely examined topic: the role of photography in wartime correspondence between the front and rear as a historical source. The state and citizen have different attitudes to photography. Photographs in wartime could simultaneously act not only as witnesses, but also as prosecutors. Soldiers and commanders and their families gave the photograph an exceptional value. The photograph was more valuable than the letters and must be kept. The photographs were taken on the road even when there was not enough time for the collections, their place was next to documents, money and a modest stock of things and provisions in hand luggage. Soldiers wore photos of relatives and friends in the pocket of their uniform at the heart or in a knapsack behind their backs. The coverage of the circumstances in which soldiers and Red Army commanders made and sent photographs to their homes, relatives, friends and neighbors and comrades in arms draw a true picture of military everyday life, provide the necessary details for understanding the behavior of a person in war, and reveal his inner world. The article is based upon data from letters and diaries of Soviet Jews – soldiers of the Red Army – which were collected in the archives of the Diaspora Research Center at Tel Aviv University over the last five years (2012–2018) and are herein introduced into academic circulation for the first time.
Number of views: 1054 Download in PDF
Women's Camp in the Steppe as the Soviet Experiment in Kazakhstan
Russkaya Starina, 2018, 9(2): 190-201.
Number of views: 1020 Download in PDF
Russkaya Starina, 2018, 9(2): 190-201.
Abstract:
The article deals with the phenomenon of “women's camp” as a Soviet experiment in Kazakhstan on the example of the camp “ALZHIR” (the Akmola camp of the wives of the traitors). In the official documents, it was designated as ITL "R-№ 17" of the Karaganda correctional labor camp, which was a part of the Soviet GULAG. In this camp sat the wives of intellectuals, state and party leaders who were repressed during the “great terror” in 1937–1938. The article uses previously unknown regional archival materials, in particular, the documents of the State Archive of Akmola Region, the State Archive of Astana, as well as the district archives of Akmola region. The authors of the article found materials about one of the prisoners, whose name was later included in the “Wall of Memory” at the “ALZHIR” Museum of Political Repression. Through the memories and interviews of the prisoners of the camp “ALZHIR” the daily life and economical structure of the camp and the idea of the economical feasibility for the Soviet state were studied. Attention is paid to the use of professional experience and knowledge of women professionals, their contribution to the development of the region. Along with this, the first meeting of the former prisoners of the camp and their children was presented in 1989, in the day of the opening of the memorial to “ALZHIR” on the site of the former camp. Special attention is paid to the memoirs of the two chiefs of the camp, their assessment of the camp life, as well as the memories of the prisoners. The presented actors of memory, who were not victims, namely the wardens, demonstrate the concept of H. Arendt “banality of evil”. Today, “ALZHIR” has become a place of cultural trauma for Kazakhstan, and the Museum and memorial complex established on place of the camp, become a place of memory of the dramatic events of the Soviet past, the anti-human Soviet experiment in the steppe.
The article deals with the phenomenon of “women's camp” as a Soviet experiment in Kazakhstan on the example of the camp “ALZHIR” (the Akmola camp of the wives of the traitors). In the official documents, it was designated as ITL "R-№ 17" of the Karaganda correctional labor camp, which was a part of the Soviet GULAG. In this camp sat the wives of intellectuals, state and party leaders who were repressed during the “great terror” in 1937–1938. The article uses previously unknown regional archival materials, in particular, the documents of the State Archive of Akmola Region, the State Archive of Astana, as well as the district archives of Akmola region. The authors of the article found materials about one of the prisoners, whose name was later included in the “Wall of Memory” at the “ALZHIR” Museum of Political Repression. Through the memories and interviews of the prisoners of the camp “ALZHIR” the daily life and economical structure of the camp and the idea of the economical feasibility for the Soviet state were studied. Attention is paid to the use of professional experience and knowledge of women professionals, their contribution to the development of the region. Along with this, the first meeting of the former prisoners of the camp and their children was presented in 1989, in the day of the opening of the memorial to “ALZHIR” on the site of the former camp. Special attention is paid to the memoirs of the two chiefs of the camp, their assessment of the camp life, as well as the memories of the prisoners. The presented actors of memory, who were not victims, namely the wardens, demonstrate the concept of H. Arendt “banality of evil”. Today, “ALZHIR” has become a place of cultural trauma for Kazakhstan, and the Museum and memorial complex established on place of the camp, become a place of memory of the dramatic events of the Soviet past, the anti-human Soviet experiment in the steppe.
Number of views: 1020 Download in PDF
The Traditional Culture of the Peoples of Russia
5. Maria A. Andrunina
Ambivalent Status of Sacrum in Slavic Traditional Culture: Cemetery as Horrific and Holy Place
Russkaya Starina, 2018, 9(2): 202-217.
Number of views: 1024 Download in PDF
6. Tatyana E. GrevtsovaRusskaya Starina, 2018, 9(2): 202-217.
Abstract:
The article discusses different compounds in the traditional notion of sacrum and typical relations between them on the example of cemetery concerned beliefs and ritual practices, using the data from Polesye region (Ukranian, Belorussian, Western Russian data). The portrait of graveyard as holy place is formed from the religious symbols existing in it (churches, crosses, sanctification of the land for new cemetery); the regarding the dead ancestors as holy forefathers, who always assist their living relatives in all kinds of troubled situations and the consideration of the cemetery as improper place for unclean dead burial (mostly suicidal and others), who habitually were laid on graveyard boundaries. In the other hand, cemetery is the place in between the world of living and the world of dead, where different types of ghosts and demons can be viewed, where all kinds of black magic can be performed, which drives to the place witches and other dangerous persons. The danger of cemetery for people is reflected in great number of taboos and rules concerning the place: for instance, to ask in the gates the spirits for permission to enter, not to visit the place before or after sun, never take anything from the place and so on. So, presented material shows that the notion of sacrum in Slavic traditional culture consists of Christian and pre-Christian layers, contains the ideas of supernatural, death, miracle and horror; the relations between two poles of cognitive field “supernatural” — sacrum and demonic — are formed by the way of turning unholy and demonic place into holy by the means of placing there sacred religious symbols (building of churches, crosses, putting to it “holy” toponymy) and by symbolic exploration of land, which demands finding the center, considered to be sacred; lining the boundaries which divide it from surrounding wild, demonic and thus dangerous land. This structure of sacred is mirrored in the organization of cemetery: it has the central holy place, which is church or main cross with honorable graves of respected forefathers around, it has boundary places there unclean, dangerous, demonic dead are traditionally buried, it distinguished from surrounding lands defied from symbolical meaning.
The article discusses different compounds in the traditional notion of sacrum and typical relations between them on the example of cemetery concerned beliefs and ritual practices, using the data from Polesye region (Ukranian, Belorussian, Western Russian data). The portrait of graveyard as holy place is formed from the religious symbols existing in it (churches, crosses, sanctification of the land for new cemetery); the regarding the dead ancestors as holy forefathers, who always assist their living relatives in all kinds of troubled situations and the consideration of the cemetery as improper place for unclean dead burial (mostly suicidal and others), who habitually were laid on graveyard boundaries. In the other hand, cemetery is the place in between the world of living and the world of dead, where different types of ghosts and demons can be viewed, where all kinds of black magic can be performed, which drives to the place witches and other dangerous persons. The danger of cemetery for people is reflected in great number of taboos and rules concerning the place: for instance, to ask in the gates the spirits for permission to enter, not to visit the place before or after sun, never take anything from the place and so on. So, presented material shows that the notion of sacrum in Slavic traditional culture consists of Christian and pre-Christian layers, contains the ideas of supernatural, death, miracle and horror; the relations between two poles of cognitive field “supernatural” — sacrum and demonic — are formed by the way of turning unholy and demonic place into holy by the means of placing there sacred religious symbols (building of churches, crosses, putting to it “holy” toponymy) and by symbolic exploration of land, which demands finding the center, considered to be sacred; lining the boundaries which divide it from surrounding wild, demonic and thus dangerous land. This structure of sacred is mirrored in the organization of cemetery: it has the central holy place, which is church or main cross with honorable graves of respected forefathers around, it has boundary places there unclean, dangerous, demonic dead are traditionally buried, it distinguished from surrounding lands defied from symbolical meaning.
Number of views: 1024 Download in PDF
Proverbs and Sayings about the Great Patriotic War, Recorded by F.V. Tumilevich
Russkaya Starina, 2018, 9(2): 218-228.
Number of views: 1062 Download in PDF
Russkaya Starina, 2018, 9(2): 218-228.
Abstract:
In the collection of personal documents of the Tumilevich family there is a manuscript with proverbs and sayings about the Great Patriotic War written by the Don folklorist F.V. Tumilevich. This article discusses the sources and characteristics of these paremias, as well as the chronological and territorial framework of their existence. During this period, the replenishment of military proverbs and sayings occurred in two ways. First, the old russian paremian fund became actual: traditional russian proverbs and sayings were revived, their text was reworked to reflect the new historical realities, new expressions were created following the patterns of the old ones. Secondly, there was an active interaction of the folk creative process and various forms of the book culture. Various forms of the soviet propaganda (posters, TASS windows, inscriptions on postcards, calendars, etc.) had a significant influence on the emergence of the paremias about the Great Patriotic War.
In the collection of personal documents of the Tumilevich family there is a manuscript with proverbs and sayings about the Great Patriotic War written by the Don folklorist F.V. Tumilevich. This article discusses the sources and characteristics of these paremias, as well as the chronological and territorial framework of their existence. During this period, the replenishment of military proverbs and sayings occurred in two ways. First, the old russian paremian fund became actual: traditional russian proverbs and sayings were revived, their text was reworked to reflect the new historical realities, new expressions were created following the patterns of the old ones. Secondly, there was an active interaction of the folk creative process and various forms of the book culture. Various forms of the soviet propaganda (posters, TASS windows, inscriptions on postcards, calendars, etc.) had a significant influence on the emergence of the paremias about the Great Patriotic War.
Number of views: 1062 Download in PDF
Portraits
7. Anastasia V. Gazdanova
Zakhariy Petrovich Valaev – Correspondent of the Ethnographic Department of the Russian Museum of Emperor Alexander III: Reconstruction of Family History
Russkaya Starina, 2018, 9(2): 229-241.
Number of views: 1067 Download in PDF
8. Russkaya Starina, 2018, 9(2): 229-241.
Abstract:
It is about almost nothing is known about Zakhariy Petrovich Valaev, the correspondent of the Ethnographic Department of the Russian Museum of Emperor Alexander III (EO RM) in 1906-–1907. This article attempts to reconstruct his biography and his family history. The fact that at the time of cooperation with the EO RM he was a student of the Moscow Imperial Technical School, we know from the correspondence of Z.P. Valaev with the keeper of EO K.A. Inostrantsev. It is preserved in the Archives of the Russian Museum of Ethnography. From this texts we know about Z.P. Valaev, as a collector of ethnographic objects of Ossetians, Kabardians and Balkarians for the acquisition of EO RM funds. The clarification of the biography of Z.P. Valaev is impossible apart from considering the history of his family and its closest associates. Therefore, the presented article discusses the life ways of his parents, brothers and sisters.
It is about almost nothing is known about Zakhariy Petrovich Valaev, the correspondent of the Ethnographic Department of the Russian Museum of Emperor Alexander III (EO RM) in 1906-–1907. This article attempts to reconstruct his biography and his family history. The fact that at the time of cooperation with the EO RM he was a student of the Moscow Imperial Technical School, we know from the correspondence of Z.P. Valaev with the keeper of EO K.A. Inostrantsev. It is preserved in the Archives of the Russian Museum of Ethnography. From this texts we know about Z.P. Valaev, as a collector of ethnographic objects of Ossetians, Kabardians and Balkarians for the acquisition of EO RM funds. The clarification of the biography of Z.P. Valaev is impossible apart from considering the history of his family and its closest associates. Therefore, the presented article discusses the life ways of his parents, brothers and sisters.
Number of views: 1067 Download in PDF