2 December 14, 2021
Articles
1. Alexey S. Tishchenko
The Opposition “Ours – Others” in the Genre of Journeys: on the Question of the Formation of the Concepts of “Russian World” and “Russian Land”
Russkaya Starina. 2021. 12(2): 78-86.
Number of views: 96 Download in PDF
2. Andrey V. VenkovRusskaya Starina. 2021. 12(2): 78-86.
Abstract:
The article deals with the analysis of the concepts “Russian world” and “Russian land” through the prism of the opposition “ours – others” on the material of ancient Russian Journeys. The analysis shows that the genre of Journey contributes to the consolidation of the theme of the Russian world in Russian literature precisely in connection with the opposition “ours – others”. When considering the “The Journey of Abbot Daniel”, emphasis is placed on understanding the concept of “Russian Land” as a civilizational concept, synonymous with the “Russian world”. The analysis of the “Notes of Fedot Kotov” and “The Journey of Ignatius Smolnyanin” confirms the stability of the topic under study in the genre of Journeys. An analysis of the later “A Journey Beyond the Three Seas” shows that the theme of the Russian world in this monument of writing appears to be formed. The conclusion is made about the evolution of the genre of Journey from a purely religious orientation towards Soviet literature, the question of the transformation of the worldview and self-consciousness of the Old Russian scribe and the reflection of his ideological position in the text is raised.
The article deals with the analysis of the concepts “Russian world” and “Russian land” through the prism of the opposition “ours – others” on the material of ancient Russian Journeys. The analysis shows that the genre of Journey contributes to the consolidation of the theme of the Russian world in Russian literature precisely in connection with the opposition “ours – others”. When considering the “The Journey of Abbot Daniel”, emphasis is placed on understanding the concept of “Russian Land” as a civilizational concept, synonymous with the “Russian world”. The analysis of the “Notes of Fedot Kotov” and “The Journey of Ignatius Smolnyanin” confirms the stability of the topic under study in the genre of Journeys. An analysis of the later “A Journey Beyond the Three Seas” shows that the theme of the Russian world in this monument of writing appears to be formed. The conclusion is made about the evolution of the genre of Journey from a purely religious orientation towards Soviet literature, the question of the transformation of the worldview and self-consciousness of the Old Russian scribe and the reflection of his ideological position in the text is raised.
Number of views: 96 Download in PDF
Life and Service to the Fatherland of General A.A. Karpov
Russkaya Starina. 2021. 12(2): 87-94.
Number of views: 94 Download in PDF
3. Marina Ch. LarionovaRusskaya Starina. 2021. 12(2): 87-94.
Abstract:
In Rostov region since 2013, the decision to rebury the remains of three Don Cossack generals, heroes of the War of 1812 – Lieutenant General A.A. Karpov, Major General P.M. Grekov and Major General G.A. Dyachkin is delayed. Their remains were found by students and teachers of the Cossack cadet corps named after Ya.P. Baklanov in Shakhty in Tarasovsky district of the Rostov region. During the revolution of 1917, their former graves were destroyed and looted. The bodies were found lying randomly mixed with construction debris. The process of identifying the remains is still underway. When it is completed, the Don generals will be interred according to their status and merits. This article gives a brief biography of one of the honored Don generals, whose ashes have not yet found rest. Studying his life path, we found a number of problems connected with the formation of a new Don Cossack elite, which began to form in the late 18th – early 19th centuries.
In Rostov region since 2013, the decision to rebury the remains of three Don Cossack generals, heroes of the War of 1812 – Lieutenant General A.A. Karpov, Major General P.M. Grekov and Major General G.A. Dyachkin is delayed. Their remains were found by students and teachers of the Cossack cadet corps named after Ya.P. Baklanov in Shakhty in Tarasovsky district of the Rostov region. During the revolution of 1917, their former graves were destroyed and looted. The bodies were found lying randomly mixed with construction debris. The process of identifying the remains is still underway. When it is completed, the Don generals will be interred according to their status and merits. This article gives a brief biography of one of the honored Don generals, whose ashes have not yet found rest. Studying his life path, we found a number of problems connected with the formation of a new Don Cossack elite, which began to form in the late 18th – early 19th centuries.
Number of views: 94 Download in PDF
The Forgotten Poet of the Pushkin Era. Part 2
Russkaya Starina. 2021. 12(2): 95-101.
Number of views: 95 Download in PDF
4. Oleg A. GromRusskaya Starina. 2021. 12(2): 95-101.
Abstract:
V.I. Tumansky was considered an exclusively elegiac poet for a long time. However, Tumansky was an active participant in the literary life of the 1820–1830s and was in friendly relations with the future Decembrists. Staying in France, proximity to the French intelligentsia contributed to the formation of the socio-political views of Tumansky. During a European trip, he became close to V.K. Kühelbecker, who dedicated him the poem “To Tumansky”, later renamed “To Achates”, which reflected the poets’ general attitude to the Greek struggle for independence. Under the influence of Kühelbecker, his famous lecture on the Russian language, given in the Athenaeum, Tumansky wrote the poem “The Holy Union of Peoples”, which was a free translation of Berange’s poem “La Saint-Alliance des peuples”. The main idea of the poem is the unification of peoples as opposed to the “Holy Union” of monarchs. The anti-sefdom position of Tumansky is also close to the Decembrists. Tumansky’s poem is utopian in nature and embodies the idea of the “golden age”, as opposed to the real world, reality. Thus, we may confidently say that Tumansky was not a poet of the “pure art” as he actively participated in the public life of the 1820s.
V.I. Tumansky was considered an exclusively elegiac poet for a long time. However, Tumansky was an active participant in the literary life of the 1820–1830s and was in friendly relations with the future Decembrists. Staying in France, proximity to the French intelligentsia contributed to the formation of the socio-political views of Tumansky. During a European trip, he became close to V.K. Kühelbecker, who dedicated him the poem “To Tumansky”, later renamed “To Achates”, which reflected the poets’ general attitude to the Greek struggle for independence. Under the influence of Kühelbecker, his famous lecture on the Russian language, given in the Athenaeum, Tumansky wrote the poem “The Holy Union of Peoples”, which was a free translation of Berange’s poem “La Saint-Alliance des peuples”. The main idea of the poem is the unification of peoples as opposed to the “Holy Union” of monarchs. The anti-sefdom position of Tumansky is also close to the Decembrists. Tumansky’s poem is utopian in nature and embodies the idea of the “golden age”, as opposed to the real world, reality. Thus, we may confidently say that Tumansky was not a poet of the “pure art” as he actively participated in the public life of the 1820s.
Number of views: 95 Download in PDF
National Issue on the Pages of the Taganrog Newspaper “Prizyv”
Russkaya Starina. 2021. 12(2): 102-111.
Number of views: 106 Download in PDF
5. Tatyana Yu. LyudorovskayaRusskaya Starina. 2021. 12(2): 102-111.
Abstract:
The article deals with the publications of the newspaper “Prizyv” (“The Appeal”), which is practically not studied in the historiography. “Prizyv” was the first periodical in the Region of the Don Host with strongly pronounced nationalist tendency, printed in Taganrog in 1910−1911. The newspaper propagated so called “economic nationalism” based on the idea of the struggle of Russians with foreigners (“inorodtsy”) in trade, industry and agriculture. The Jews, who composed a negligible minority in the region, living mostly in two cities, Taganrog and Rostov-on-Don, were treated by the “Prizyv” newspaper as the main antagonists of the “Russian case”. The right-wing publicists imputed to the Jews great ascendancy, especially in the sphere of mass-media. The Armenian problem in the Don was reflected in the debates on the on the so called “Nakhichevan Question” – the project of the accession of Nakhichevan to Rostov-on-Don, which, both right-wing and “progressist” newspapers, were interpreted as a confrontation between the Armenian and Russian parties. The “Prizyv” authors considered the Don Ukrainians (Little Russians), along with the Cossacks, to be an integral part of a great Russian nation, however, unlike most of their colleagues from the nationalist camp in other regions, they left them the right to their own cultural and linguistic identity. Among other non-Russians from the Don and Azovia region (Germans, Greeks, Molokans, etc.), only the Greeks were described as a purely positive element, whose existence did not contradict the “tasks of Russian statehood”. The newspaper was closed at the beginning of 1911 due to the plans for the transformation of the publication “Rostovskiy-na-Donu Listok” (Rostov-on-Don Leaflet) into the regional daily newspaper of nationalist orientation.
The article deals with the publications of the newspaper “Prizyv” (“The Appeal”), which is practically not studied in the historiography. “Prizyv” was the first periodical in the Region of the Don Host with strongly pronounced nationalist tendency, printed in Taganrog in 1910−1911. The newspaper propagated so called “economic nationalism” based on the idea of the struggle of Russians with foreigners (“inorodtsy”) in trade, industry and agriculture. The Jews, who composed a negligible minority in the region, living mostly in two cities, Taganrog and Rostov-on-Don, were treated by the “Prizyv” newspaper as the main antagonists of the “Russian case”. The right-wing publicists imputed to the Jews great ascendancy, especially in the sphere of mass-media. The Armenian problem in the Don was reflected in the debates on the on the so called “Nakhichevan Question” – the project of the accession of Nakhichevan to Rostov-on-Don, which, both right-wing and “progressist” newspapers, were interpreted as a confrontation between the Armenian and Russian parties. The “Prizyv” authors considered the Don Ukrainians (Little Russians), along with the Cossacks, to be an integral part of a great Russian nation, however, unlike most of their colleagues from the nationalist camp in other regions, they left them the right to their own cultural and linguistic identity. Among other non-Russians from the Don and Azovia region (Germans, Greeks, Molokans, etc.), only the Greeks were described as a purely positive element, whose existence did not contradict the “tasks of Russian statehood”. The newspaper was closed at the beginning of 1911 due to the plans for the transformation of the publication “Rostovskiy-na-Donu Listok” (Rostov-on-Don Leaflet) into the regional daily newspaper of nationalist orientation.
Number of views: 106 Download in PDF
The Press of the Donbass in 1941–1943
Russkaya Starina. 2021. 12(2): 112-118.
Number of views: 103 Download in PDF
6. Iosif G. RochkoRusskaya Starina. 2021. 12(2): 112-118.
Abstract:
The article analyzes the printed mass media that were published on the territory of the Donbass during the occupation period (1941–1943). The main newspapers of the region were “Socialist Donbass”, “Donetsk Bulletin”, “Grain Grower”, “Bakhmut Bulletin”, “Donbass Rebuff”. They continued their work during the occupation regime, often becoming underground. Since September 1941, the structure of the print media in the Donbass has been reorganized, when new newspapers began to appear along with the existing ones. A comparison of the materials of local newspapers makes it possible to determine the main focus and the degree of completeness of the description of events taking place on the territory of the Donbass, to identify the specifics of the functioning of the occupation authorities, as well as to identify distortions and inaccuracies in the provision of information.
The article analyzes the printed mass media that were published on the territory of the Donbass during the occupation period (1941–1943). The main newspapers of the region were “Socialist Donbass”, “Donetsk Bulletin”, “Grain Grower”, “Bakhmut Bulletin”, “Donbass Rebuff”. They continued their work during the occupation regime, often becoming underground. Since September 1941, the structure of the print media in the Donbass has been reorganized, when new newspapers began to appear along with the existing ones. A comparison of the materials of local newspapers makes it possible to determine the main focus and the degree of completeness of the description of events taking place on the territory of the Donbass, to identify the specifics of the functioning of the occupation authorities, as well as to identify distortions and inaccuracies in the provision of information.
Number of views: 103 Download in PDF
Memories and Research in History of Daugavpils Ghetto
Russkaya Starina. 2021. 12(2): 119-128.
Number of views: 114 Download in PDF
7. Nicholas W. MitiukovRusskaya Starina. 2021. 12(2): 119-128.
Abstract:
The Daugavpils ghetto existed from July 15, 1941 to October 28, 1943. More than 13,000 Jews passed through the ghetto gates. A little more than 100 survived. In the ghetto there were, like the Jews of Daugavpils and the surrounding area, small towns and townships of Latgale, as well as several thousand Jews from Lithuania. About ten former prisoners left diaries and memories of the terrible days, which are published and have survived to this day. Later, the works of historians and local historians about the history of the Daugavpils ghetto appeared. The author conditionally divided the works: first, written in the West and the United States, second, in the USSR, and third, in the Republic of Latvia. Such a comprehensive approach includes an ideological justification, preserves the chronology, place and language of the publication. The totality of all these works is the object of the study.
The Daugavpils ghetto existed from July 15, 1941 to October 28, 1943. More than 13,000 Jews passed through the ghetto gates. A little more than 100 survived. In the ghetto there were, like the Jews of Daugavpils and the surrounding area, small towns and townships of Latgale, as well as several thousand Jews from Lithuania. About ten former prisoners left diaries and memories of the terrible days, which are published and have survived to this day. Later, the works of historians and local historians about the history of the Daugavpils ghetto appeared. The author conditionally divided the works: first, written in the West and the United States, second, in the USSR, and third, in the Republic of Latvia. Such a comprehensive approach includes an ideological justification, preserves the chronology, place and language of the publication. The totality of all these works is the object of the study.
Number of views: 114 Download in PDF
Reconstruction of the Forestry Fleet on Izhevsk and Votkinsk Ponds in the 1930–1950s
Russkaya Starina. 2021. 12(2): 129-140.
Number of views: 101 Download in PDF
8. Marina A. RyblovaRusskaya Starina. 2021. 12(2): 129-140.
Abstract:
The composition of the Udmurtia forestry fleets and ship biographies were reconstructed according to the annual technical and statistical reports of the Udmurtia’s forestry. The “26-vod” form of statistical reports of forest-enterprise was of great importance in the post-war years the. However, until 1946 the completion of this or a similar form was usually ignored. In this connection, only the information on the vessels directly participating in the rafting can be reconstructed more or less reliably. But a comprehensive analysis of the reports makes it possible to identify auxiliary fleet vessels with a high probability. In the second half of the 1920s forest divisions were separated from the Izhevsk and Votkinsk factories into separate enterprises, with the transfer of the former factory fleet to them. It is shown that until the 1940s a process of enlargement of these enterprises is underway to provide fast-growing enterprises of Izhevsk and Votkinsk with timber and timber products. But at the same time, the fleets are mainly equipped with former factory ships of pre-revolutionary construction: the Votkinsk’s mechanical forest-station with the steamers “Azin”, “Oktyabr” and the former barge of the Votkinsk’s factory, the Selychka’s timber station with the former steamer “Krasny Splavshchik” of the Izhevsk’s factories. In the early 1940s fleet renewal began, but it was interrupted by the outbreak of the Great Patriotic war, however, the Votkinsk mechanic forest-station received the “Pyatiletka” gas-generator boat, which was used during the war. In the post-war period, along with river transport throughout the country, technical re-equipment of the fleets of the forestry of Udmurtia began. New vessels with gas engines enter the enterprises, which are less labor-consuming to maintain compared to steam engines (the “Kirovets” boat of the “Izhles” trust, the half-glider of the Dulesovo’s farm, the gas boat of the Votkinsk timber industry enterprise, etc.). Instead of the steamer “Krasny Splavshchik”, handed over to the Izhevsk Production Office and the non-self-propelled barge of the Votkinsk timber industry enterprise, handed over to the “Mariles” trust, self-propelled barges arrive. However, the development of the transport network, primarily the automobile and railway, as well as the power supply network, has led to the fact that since the 1950s the need for firewood, as the main energy source, has fallen significantly. As a result, there was a serious reduction in the fleets of forestry enterprises in Udmurtia, and, as a result, a complete cessation of forest transportation through ponds.
The composition of the Udmurtia forestry fleets and ship biographies were reconstructed according to the annual technical and statistical reports of the Udmurtia’s forestry. The “26-vod” form of statistical reports of forest-enterprise was of great importance in the post-war years the. However, until 1946 the completion of this or a similar form was usually ignored. In this connection, only the information on the vessels directly participating in the rafting can be reconstructed more or less reliably. But a comprehensive analysis of the reports makes it possible to identify auxiliary fleet vessels with a high probability. In the second half of the 1920s forest divisions were separated from the Izhevsk and Votkinsk factories into separate enterprises, with the transfer of the former factory fleet to them. It is shown that until the 1940s a process of enlargement of these enterprises is underway to provide fast-growing enterprises of Izhevsk and Votkinsk with timber and timber products. But at the same time, the fleets are mainly equipped with former factory ships of pre-revolutionary construction: the Votkinsk’s mechanical forest-station with the steamers “Azin”, “Oktyabr” and the former barge of the Votkinsk’s factory, the Selychka’s timber station with the former steamer “Krasny Splavshchik” of the Izhevsk’s factories. In the early 1940s fleet renewal began, but it was interrupted by the outbreak of the Great Patriotic war, however, the Votkinsk mechanic forest-station received the “Pyatiletka” gas-generator boat, which was used during the war. In the post-war period, along with river transport throughout the country, technical re-equipment of the fleets of the forestry of Udmurtia began. New vessels with gas engines enter the enterprises, which are less labor-consuming to maintain compared to steam engines (the “Kirovets” boat of the “Izhles” trust, the half-glider of the Dulesovo’s farm, the gas boat of the Votkinsk timber industry enterprise, etc.). Instead of the steamer “Krasny Splavshchik”, handed over to the Izhevsk Production Office and the non-self-propelled barge of the Votkinsk timber industry enterprise, handed over to the “Mariles” trust, self-propelled barges arrive. However, the development of the transport network, primarily the automobile and railway, as well as the power supply network, has led to the fact that since the 1950s the need for firewood, as the main energy source, has fallen significantly. As a result, there was a serious reduction in the fleets of forestry enterprises in Udmurtia, and, as a result, a complete cessation of forest transportation through ponds.
Number of views: 101 Download in PDF
Three Years in a Cossack Khutor during the “Stagnation” Period: Ethnographer’s Notes in the Fields of Memoirs of a Rural Teacher. Part 2. Gender and Age Groups of the Khutor Community: Boundaries, Statuses, and Functions
Russkaya Starina. 2021. 12(2): 141-154.
Number of views: 91 Download in PDF
9. Nina A. VlaskinaRusskaya Starina. 2021. 12(2): 141-154.
Abstract:
This publication is a continuation of an article published earlier in the 1st issue of the journal for 2021. It is devoted to the memoirs of the three years spent by the author in a small Cossack khutor as a teacher of an 8-year school, supplemented by the author’s comments on them. The peculiarity of both parts of the publication is its belonging to the genre of “notes”, in which the author appears simultaneously as a person remembering and commenting. The second part of the publication presents the characteristics of the sex and age groups of the population of the Cossack khutor during the Soviet “stagnation”: young people of marriageable age, family and old people. The author defines the boundaries, statuses and functions of these groups, as well as identifies the changes that occurred with them in the Soviet period of our history in comparison with the pre-revolutionary time. Describing a group of young men of marriage age, the author reveals the peculiarities of the process of their self-organization in adapting to the conditions of growing up using many traditional forms inherited from the former community life of the Cossacks. Such forms include youth gatherings, practices of collective mutual assistance to those who find themselves in difficult living conditions, etc. The author shows that despite the fact that the farm youth found themselves without the care of the older generation (with the loss of their former moral principles and values), they still had the need to organize their own lives with the support of the youth collective. Within this collective, their own code of honor was formed, and behavioral stereotypes were constantly levelled. At the same time, it was not the Soviet principles and forms that prevailed, but the former ones – traditional (although significantly transformed), and often associated with marginal spheres of life. The group of family Cossacks in the public space of the Cossack farm is mostly represented by women. They were active participants in the social life of the settlement and the true heads of their families and households, displacing the men who dominated them in pre-revolutionary times from these spheres. As in the Soviet village, in the Cossack farm, men took positions close to the position of unmarried youth: protected, not burdened with caring for families, often leading a very free lifestyle; in the working sphere of life, they also often realize themselves in marginal and extreme activities. As for the group of old Cossacks and Cossack women, it is also more represented by women who demonstrate special activity in the public space of the farm. Old men, having lost their former statuses and functions, practically disappeared from the social life of the farm, often found themselves excluded from the process of education and socialization of young people, being a clear illustration of the process of breaking the former intergenerational ties and ways of transferring cultural and social experience from the older generation to the younger ones. In Soviet times, there was a process of blurring the boundaries between different gender and age groups, between the moral norm and the anomaly. As studies of Soviet everyday life in recent years show, many of the phenomena described by the author were characteristic of the village as a whole at that time, but in a small and abandoned farmstead they appeared with special evidence and a significant degree of concentration, largely explaining all the subsequent political, economic and social upheavals and cataclysms of the post-perestroika period.
This publication is a continuation of an article published earlier in the 1st issue of the journal for 2021. It is devoted to the memoirs of the three years spent by the author in a small Cossack khutor as a teacher of an 8-year school, supplemented by the author’s comments on them. The peculiarity of both parts of the publication is its belonging to the genre of “notes”, in which the author appears simultaneously as a person remembering and commenting. The second part of the publication presents the characteristics of the sex and age groups of the population of the Cossack khutor during the Soviet “stagnation”: young people of marriageable age, family and old people. The author defines the boundaries, statuses and functions of these groups, as well as identifies the changes that occurred with them in the Soviet period of our history in comparison with the pre-revolutionary time. Describing a group of young men of marriage age, the author reveals the peculiarities of the process of their self-organization in adapting to the conditions of growing up using many traditional forms inherited from the former community life of the Cossacks. Such forms include youth gatherings, practices of collective mutual assistance to those who find themselves in difficult living conditions, etc. The author shows that despite the fact that the farm youth found themselves without the care of the older generation (with the loss of their former moral principles and values), they still had the need to organize their own lives with the support of the youth collective. Within this collective, their own code of honor was formed, and behavioral stereotypes were constantly levelled. At the same time, it was not the Soviet principles and forms that prevailed, but the former ones – traditional (although significantly transformed), and often associated with marginal spheres of life. The group of family Cossacks in the public space of the Cossack farm is mostly represented by women. They were active participants in the social life of the settlement and the true heads of their families and households, displacing the men who dominated them in pre-revolutionary times from these spheres. As in the Soviet village, in the Cossack farm, men took positions close to the position of unmarried youth: protected, not burdened with caring for families, often leading a very free lifestyle; in the working sphere of life, they also often realize themselves in marginal and extreme activities. As for the group of old Cossacks and Cossack women, it is also more represented by women who demonstrate special activity in the public space of the farm. Old men, having lost their former statuses and functions, practically disappeared from the social life of the farm, often found themselves excluded from the process of education and socialization of young people, being a clear illustration of the process of breaking the former intergenerational ties and ways of transferring cultural and social experience from the older generation to the younger ones. In Soviet times, there was a process of blurring the boundaries between different gender and age groups, between the moral norm and the anomaly. As studies of Soviet everyday life in recent years show, many of the phenomena described by the author were characteristic of the village as a whole at that time, but in a small and abandoned farmstead they appeared with special evidence and a significant degree of concentration, largely explaining all the subsequent political, economic and social upheavals and cataclysms of the post-perestroika period.
Number of views: 91 Download in PDF
Don Cossack Celebration of St. John’s Day: Chrononyms and Ritual Actions
Russkaya Starina. 2021. 12(2): 155-172.
Number of views: 90 Download in PDF
10. Russkaya Starina. 2021. 12(2): 155-172.
Abstract:
The article presents an analysis of the vocabulary, rituals and beliefs of the Day of St. John the Baptist (Midsummer) among the Don Cossacks and peasants. The empirical basis of the study was a sample of 126 detailed texts and short judgments recorded in 28 districts of the Rostov region and 11 districts of the Volgograd region. The text sequentially examines: the main elements of the Kupala rituals in European traditions (East Slavic included); the main symbolic dominants of this day in the Don region (water symbols, rituals associated with greenery, lighting fires, religious component). The author provides the characteristic of the symbolic connections of St. John’s Day in the Don tradition with the days of Elijah the Prophet and Simon the Zealot, the Pentecost, the occasional rite of making rain. The author comes to the conclusion that, in general, the Don version of St. John’s celebration is closer to that characteristic of Russian regions, but the specificity of actions with water is the leading pragmatics of making rain. At the same time, detailing and representativeness of the texts about St. John’s celebration in territories with a significant proportion of the Ukrainian population shows that the powerful cultural layer of the holiday that existed in the Ukrainian tradition was not eroded even after the resettlement to the Don region.
The article presents an analysis of the vocabulary, rituals and beliefs of the Day of St. John the Baptist (Midsummer) among the Don Cossacks and peasants. The empirical basis of the study was a sample of 126 detailed texts and short judgments recorded in 28 districts of the Rostov region and 11 districts of the Volgograd region. The text sequentially examines: the main elements of the Kupala rituals in European traditions (East Slavic included); the main symbolic dominants of this day in the Don region (water symbols, rituals associated with greenery, lighting fires, religious component). The author provides the characteristic of the symbolic connections of St. John’s Day in the Don tradition with the days of Elijah the Prophet and Simon the Zealot, the Pentecost, the occasional rite of making rain. The author comes to the conclusion that, in general, the Don version of St. John’s celebration is closer to that characteristic of Russian regions, but the specificity of actions with water is the leading pragmatics of making rain. At the same time, detailing and representativeness of the texts about St. John’s celebration in territories with a significant proportion of the Ukrainian population shows that the powerful cultural layer of the holiday that existed in the Ukrainian tradition was not eroded even after the resettlement to the Don region.
Number of views: 90 Download in PDF