scholarly journals Analiza semantyczna przewisk staroobrzędowców z okolic Augustowa i Suwałk

2015 ◽  
Vol 35 ◽  
pp. 59-70
Author(s):  
Magdalena Ziółkowska
Keyword(s):  
Semantic Analysis ◽  
18Th Century ◽  
Objective Knowledge ◽  
Old Believers ◽  
North Eastern ◽  
Polish Culture

The semantic analysis of nicknames of Old Believers’ from Augustów and Suwalki regionsThe Old Believers settled down in North-Eastern Poland in the second half of the 18th century. They were living in hermetic, homogenous communities. This protected their culture from strong exterior influence. Nowadays, after a number of civilizing transformations, the isolation practically disappeared making the Old Believers’ culture defenceless against influence of dominant Polish culture. Together with all that changes the Old Believers’ anthroponymy has been transformed. Nicknames used to be were very popular in Old Believers’ community. Giving nicknames is still a living only in villages Gabowe Grądy and Bór. The most numerous group are nicknames motivated by appellatives that define external inner features, temperament and habits. These names reflect the objective knowledge of the nickname makers and they are expressed by concrete vocabulary. Семантический анализ прозвищ у старообрядцев из окрестностей городов Августов и СувалкиСтароверы появились на территории современной Польши в конце XVIII столетия. Они прибыли сюда из окрестностей Великие Луки и принесли с собой часть культурного наследия той территории, также язык и антропонимическую систему. Прозвища староверов представляют собой интерес с точки зрения их происхождения. Некоторые из них образованы от диалектных слов. Многие имеют свои эквиваленты как в русском, так и в польском языках, что является доказательством параллельного функционирования в их группе двух языков и двух культур в их обществе. До второй мировой войны прозвища были распространены среди старообрядцев, проживающих в разных местах их проживания в Польше. В настоящее время они популярны лишь в деревнях Габове Гронды и Бур, поскольку только здесь старообрядцы проживают в компактной среде. В речи старообрядцев встречаем несколько видов прозвищ: прозвища, образованные от аппелятивов, прозвища – цитаты, прозвища, образованные от имён собственных.

scholarly journals Anthroponymy as an element identifying national minority: the characteristics of Polish Old Believers’ names

2011 ◽  
Vol 2 (1) ◽  
pp. 383-398
Author(s):  
Magdalena Ziolkowska
Keyword(s):  
18Th Century ◽  
Second World War ◽  
National Minority ◽  
Russian Orthodox ◽  
Russian Orthodox Church ◽  
Old Believers ◽  
National Minorities ◽  
North Eastern ◽  
Polish Culture ◽  
Second World

The paper focuses on Polish Old Believers’ anthroponymy as the element identifying the group. The Old Believers are one of the ethnic, religious and national minorities in Poland.They came here shortly after the schism in Russian Orthodox Church. They settled down in North-Eastern Poland in the second half of the 18th century. Their descendants live there till now. After coming to Poland, Russian immigrants were living in hermetic, homogenous communities. This protected their religion and culture from strong exterior influence. After the Second World War the community became more open to external world. Nowadays, after a number of civilizing and geopolitical transformations, the isolation practically disappeared making the Old Believers’ culture defenceless against influence of dominant Polish culture. Together with all that changes the Old Believers’ anthroponymy has been transformed. Contemporary Polish Old Believers’ anthroponymy consists of Russian and Polish (in Masuria region – Russian, Polish and German) elements, as a result of bilingualism (and multi-lingualism on Masuria).

scholarly journals Białoruskie elementy językowe w rosyjskiej gwarze staroobrzędowców mieszkających w regionie suwalsko-augustowskim

2014 ◽  
Vol 38 ◽  
pp. 207-218
Author(s):  
Dorota Angelika Paśko-Koneczniak
Keyword(s):  
18Th Century ◽  
Old Believers ◽  
The North ◽  
North Eastern ◽  
Russian Dialect ◽  
Linguistic Influences

Elements of the Belarusian language in the Russian dialect used by the Old Believers living in the Suwałki-Augustów regionThe article deals with the Belarusian elements in the Russian dialect of the Old Believers living in Poland. The Old Believers arrived in Poland in the second half of the 18th century. At present they live in the Suwałki-Augustów region in the north-eastern Poland. They inhabit mostly two villages in the county of Suwałki, namely Gabowe Grądy and Bór, which are very close to each other, and three towns: Augustów, Suwałki and Sejny. The dialect used by the Polish Old Believers represents the western Central Great Russian dialects characterized by akanie, the so-called Pskov group. They share features which are typical of Pskov. The dialect was also influenced by other north-eastern Belarusian dialects, that is, the ones which were closest to the areas originally inhabited by Old Believers, who migrated in phases. After each phase, their dialect came to reflect some new linguistic influences. A large number of lexemes directly borrowed from Polish, or via the Belarusian language, are found in this dialect, which is also characterized by other features common in Belarusian dialects or the Bulgarian language. By way of illustration, they include the following features: the prosthetic j-, prosthetic v-, the occurrence of the endings –im and –ym in the case of singular masculine adjectives in the locative, promotion of the endings –i and –y in the case of the plural masculine and neutral nouns in the nominative, and the occurrence of lexemes borrowed from the Belarusian language. Białoruskie elementy językowe w rosyjskiej gwarze staroobrzędowców mieszkających w regionie suwalsko-augustowskimArtykuł poświęcony jest problematyce białoruskich elementów językowych w rosyjskiej gwarze staroobrzędowców mieszkających w Polsce. Staroobrzędowcy pojawili się na terytorium Polski w drugiej połowie XVIII w. Obecnie mieszkają w regionie suwalsko-augustowskim w północno-wschodniej Polsce. Największe skupisko staroobrzędowców znajduje się w dwóch sąsiadujących ze sobą wsiach powiatu augustowskiego – Gabowych Grądach i Borze, oraz w miastach Augustów i Suwałki. Gwara polskich staroobrzędowców należy do narzecza zachodniego środkowowielkoruskich gwar akających, tzw. grupy pskowskiej i charakteryzuje się typowymi cechami pskowskimi. Na gwarę wpływały także północno-wschodnie gwary białoruskie, czyli gwary znajdujące się najbliżej terenów macierzystych staroobrzędowców. Migracja staroobrzędowców była etapowa i po każdym etapie ich gwara odzwierciedlała nowe wpływy językowe. W gwarze widoczna jest duża ilość leksemów zapożyczonych bezpośrednio z języka polskiego lub za pośrednictwem języka białoruskiego. Badana gwara charakteryzuje się cechami wspólnymi z gwarami białoruskimi lub językiem białoruskim, np. protetycznym j-, protetycznym v-, występowaniem końcówek –im, –ym w miejscowniku liczby pojedynczej w przymiotnikach rodzaju męskiego, upowszechnieniem końcówek –i, –y w mianowniku liczby mnogiej rzeczowników rodzaju męskiego i nijakiego, występowaniem leksemów zapożyczonych z języka białoruskiego.

scholarly journals Lexeme Glück in German Dictionaries of the 16th — 19th Centuries: Lexicographic Representation and Interpretation of Its Conceptual Content

2021 ◽  
pp. 9-22
Author(s):  
Andrey Ivanov ◽  
◽  
Rimma Ivanova ◽  
Keyword(s):  
Social Life ◽  
Semantic Analysis ◽  
18Th Century ◽  
Full Range ◽  
Well Being ◽  
Spiritual Needs ◽  
Semantic Structure ◽  
Middle High German ◽  
13Th Century ◽  
Gradual Evolution

The article discusses the concept “happiness” as represented and interpreted in lexicography. The aim of the study is to compare existing theories about the origin of the word Glück, to trace the development of its semantics from one generalized meaning to a set of meanings that reflects a gradual evolution of people’s ideas about happiness, and to identify ways of representing these ideas by lexicographic means. Using methods of historical-linguistic, compara-tive, etymological, definitional, and semantic analysis, the authors examine German dictionaries and lexicons published in the period from 1513 to 1888 and establish that in those four centuries the concept “happiness,” represented in the German vocabulary by the lexeme Glück, underwent significant transformation, as material and spiritual needs of people kept changing against the background of gradual humanization of their social life, which, in its turn, led to added complexity in the semantic structure of the lexeme Glück that embodies this concept. Descriptions of the lexeme Glück in dictionaries dating from the beginning of the 16th to mid-18th century are very concise due to the type of these dictionaries (nomenclators, translated dictionaries) and do not involve detailed comments on the full range of meanings that the lexeme had. The main elements of the semantic structure of the lexeme are ‘(temporary) well-being,’ ‘bliss,’ ‘luc ,’ and ‘fortune (fate)’ (glu c fall, glu c elig eit, wol tand, zeit-liche Wolfart). Analyzing interpretations of the lexeme Glück in the mid-18th — late 19th century dictionaries, the authors conclude that the semantic structure of the lexeme became more complicated due to philosophical rethinking of the concept and its integrated dissemination through dictionaries. The etymology of the word Glüc is still unclear. It is assumed that the word appeared in the 13th century and retained a neutral meaning until the end of the Middle High German period when a positive connotation began to prevail in the semantics of the word.

scholarly journals Struktura znaczeniowa słownictwa anatomicznego w Nowym dykcjonarzu M.A. Troca

2020 ◽  
pp. 119-133
Author(s):  
Beata Kuryłowicz ◽  
Keyword(s):  
Semantic Analysis ◽  
18Th Century ◽  
The Other ◽  
Medical Terminology ◽  
Uniform Size ◽  
Semantic Relationships ◽  
Anatomical Terminology ◽  
Other Hand ◽  
Lexical Field

This article is an attempt to perform a semantic analysis of anatomical vocabulary collected by Michał Abraham Troc in Nowy dykcjonarz, published in Lipsk in 1764. The aim of individual analyses based on the lexical field theory is to demonstrate the meaning of lexemes, to determine their place within a field, as well as to disclose semantic relationships: synonymy, polysemy and hyponymy. The semantic analysis presented in this article clearly demonstrates abundance and differentiation of 18th century anatomical vocabulary, as well as prevalence of native over borrowed words. Among 250 names, only eleven units are borrowings from foreign languages: seven Latin and four German ones. This provides evidence there is a fundamental role of native lexis, especially colloquial vocabulary, in the formation of Polish anatomical terminology, and, more extensively, also medical terminology, in the first phase of its development which continued until the end of the 18th century. Of note is also the non-uniform arrangement of lexemes in individual fields and asymmetry in their number. Selected lexical fields are characterised by non-uniform size, different level of semantic stratification and differentiated degree of generality of words they contain. On the other hand, semantic relations observed in the analysed anatomical vocabulary, especially synonymy and polysemy, confirm there is a differentiation of anatomical lexis, on the other hand, they indicate lack of precision in expressing content by the discussed lexical units.

Russian Empire’s Religious Institutions in the 18th - Early 20th Century: The Evolution of “Friend - Alien - Foe” Relations

2021 ◽  
Vol 20 (1) ◽  
pp. 8-31
Author(s):  
Alexandre Yu. Bendin
Keyword(s):  
20Th Century ◽  
Legal Status ◽  
18Th Century ◽  
Early 20Th Century ◽  
Religious Institutions ◽  
Religious Tolerance ◽  
Religious Discrimination ◽  
Old Believers ◽  
Institutional Relations ◽  
The Relationship

The Russian governments three principal institutions to regulate the empires diverse religions from the 18th to the early 20th century are examined. Its author describes the evolution of these bodies, their features and purpose, as well as defining the concept of religious security by analyzing its specific historical content. The author also discusses the relationship between the institutions of the official Russian Church, religious tolerance for foreign confessions, and discrimination against the Old Believers through the prism of friend - alien - foe relations. This approach helps us understand the hierarchical nature of the relations and contradictions that existed between the institutions, whose activities regulated the religious life of the Russian Empires subjects until 1905. The article goes on to analyze the relationship between the official legal status of the Russian Church, imperial tolerance, and religious discrimination. It concludes that the formation of the three state-religious institutions that began in the 18th century ended during the reign of Emperor Nicholas I. That time saw the beginning of the gradual evolution of friend - alien - foe inter-institutional relations, which peaked under Emperor Nicholas in 1904-1906. The author also considers the changes in the governments policy towards the Russian schism of the 17th century, which ultimately removed the friend-or-foe opposition in the relations between the Russian state, the Russian Church and the schismatic Old Believers. In accordance with the modernized legislation on religious tolerance, lawful Old Believers and sectarians moved from the category of religious and political foes to that of aliens, to which foreign confessions traditionally belonged. Under the new legal and political conditions, intolerance and religious discrimination against the schism ceased to be an instrument of state policy.

scholarly journals Old Believers' Churches Built According to the Projects of E. Bondarenko in Moscow and Moscow Province

2019 ◽  
pp. 12-17
Author(s):  
Evgenia I. Kirichenko
Keyword(s):  
Religious Freedom ◽  
18Th Century ◽  
Direct Consequence ◽  
Equal Rights ◽  
Old Believers ◽  
Moscow Province ◽  
October 17 ◽  
First Time

The article contains a brief description of the four Old Believers' churches, built according to the designs of architect I.E. Bondarenko (three in Moscow and one in Moscow province) in the second half of the 1900s - the first half of the 1910s. The very possibility of building Old Believers' churches was a direct consequence of the revolutionary events unfolding in Russia and October 17, 1906, Supreme Decree on Religious Freedom, for the first time since Tsar Alexei Mikhailovich and Patriarch Nikon, giving the Old Believers equal rights with the dominant church. The issuance of this decreeled to the explosive volume of Old Believer construction in Russia, including Moscow, which in the second half of the 18th century became the true capital of Russian Old Believers. For Bondarenko, the issuance of this decree also became fateful. For the decade of 1906-1916 (in February 1917, a revolution began in Russia that put an end to this construction), the design of Old Believers' churches became the main business of the architect. According to his projects, 12 churches were built, including four described in the article published below.

scholarly journals Profesor Iryda Grek-Pabisowa (1932–2021)

2021 ◽  
Vol 45 ◽  
Author(s):  
Małgorzata Ostrówka ◽  
Mirosław Jankowiak
Keyword(s):  
Russian Language ◽  
Deputy Director ◽  
Important Research ◽  
Language And Culture ◽  
Old Believers ◽  
The North ◽  
Research Areas ◽  
North Eastern ◽  
Academy Of Sciences ◽  
The Russian Language

Professor Iryda Grek-Pabisowa (1932–2021)This article presents the profile of Iryda Grek-Pabisowa, a renowned linguist, associated with the Institute of Slavic Studies, Polish Academy of Sciences for sixty years. She was a long-serving head of North Borderland Polish, and the deputy director of the Institute for two terms (1996–2003). She was a pioneer of research on the language and culture of Old Believers in Poland, and the language of Poles in Belarus and Lithuania. The most important research areas on which she focused were dialectology and lexicography: the study and description of the subdialects of Old Believers living in Poland (e.g. A Dictionary of the Dialect of Old Believers Living in Poland), the Russian language (e.g. The Great Russian-Polish Dictionary) and North Borderland Polish (7 monographs and A Dictionary of the Spoken Polish of the North-Eastern Borderland). She is the author or co-author of about 160 articles, 11 monographs and 7 dictionaries. In 1974–2003 she was associated with the journal Acta Baltico-Slavica, initially as its secretary and then editor-in-chief.  Profesor Iryda Grek-Pabisowa (1932–2021) Opracowanie przedstawia sylwetkę Irydy Grek-Pabisowej, znanej językoznawczyni przez 60 lat związanej z Instytutem Slawistyki Polskiej Akademii Nauk. Przez wiele lat kierowała Pracownią Polszczyzny Północnokresowej. Przez dwie kadencje pełniła funkcję wicedyrektorki ds. naukowych w IS PAN (1996–2003). Była prekursorką badań języka i kultury staroobrzędowców w Polsce oraz języka Polaków na Białorusi i Litwie. Do najważniejszych kierunków badawczych należały dialektologia i leksykografia: badanie i opis gwar staroobrzędowców mieszkających w Polsce (m.in. Słownik gwary starowierców mieszkających w Polsce), język rosyjski (m.in. Wielki słownik rosyjsko-polski) oraz polszczyzna północnokresowa (7 monografii oraz Słownik mówionej polszczyzny północnokresowej). Jest autorką lub współautorką około 160 artykułów, 11 monografii i 7 słowników. W latach 1974–2003 była związana z rocznikiem „Acta Baltico-Slavica”, początkowo jako sekretarz, a następnie jako redaktor naczelna.

ONCE AGAIN ABOUT THE COGNOMEN OF IVAN KALITA

2021 ◽  
Vol 7 (3) ◽  
pp. 87-102
Author(s):  
Sergey S. PASHIN
Keyword(s):  
18Th Century ◽  
Objective Assessment ◽  
Decisive Role ◽  
16Th Century ◽  
Russian History ◽  
The Core ◽  
North Eastern ◽  
Personal Qualities ◽  
Almost All ◽  
The 19Th Century

The article is devoted to the etymology of the Moscow Prince Ivan Danilovich Kalita’s cognomen. The cognomen “Kalita” was first recorded around 1446 in the appendix to the Komissionnyj copy of the Novgorod First Chronicle. However, the article “Genealogy of the same princes” with this cognomen could be created in 1415-1439 and have a North-Eastern Rus’ origin. Thus, Ivan Kalita first received the cognomen only 100 years after his death. With the gradual spread of princely genealogies in Russia, the cognomen was perceived by three (or four) scribes of the 16th century. By chance, almost all the texts of the 16th century with the mention of “Kalita” — the appendix of the Voskresenskaya Chronicle, The Book of degrees of the royal genealogy and the Volokolamsk Paterik (through the “Core of Russian History”) — were published in the second half of the 18th century and became available to historians, including N. M. Karamzin. The authority and fame of N. M. Karamzin played a decisive role in securing the cognomen “Kalita” for Prince Ivan Danilovich in the minds of most historians and ordinary readers alike. The historians of the 19th century followed the hagiographic tradition and believed that Ivan Kalita got his cognomen for the fact that he wore a purse (kalita) filled with money on his belt, which he distributed to beggars. The historians of the 20th-21th centuries usually perceive the cognomen “kalita” in a figurative sense and see in its carrier not an owner of a purse on a belt, but a ruler with certain character traits — thrift, unscrupulousness, etc. This prevents an objective assessment of the policy and personal qualities of Ivan Danilovich.

scholarly journals Slavonic Translations of the “Master of Rhodes Letter”

Scrinium ◽  
2021 ◽  
pp. 1-27
Author(s):  
Maria Korogodina ◽  
Aleksey Sergeev ◽  
Aleksey Sirenov
Keyword(s):  
18Th Century ◽  
Old Believers ◽  
The Third ◽  
15Th Century ◽  
Grand Duchy Of Lithuania ◽  
Grand Duchy

Abstract The “Master of Rhodes Letter”, which tells of the birth of the Antichrist, was one of the most popular eschatological writings in Europe in the 15th century. This pseudo-epistle was translated from Latin into Russian in the middle of the 15th century in the Grand Duchy of Lithuania by Feofil Dederkin, an informant for the Grand Duke of Moscow Vasily Vasilyevich. Previously only one letter from Dederkin to the Grand Duke Vasily Vasilyevich was known: a translation from Latin describing the earthquakes in Italy in 1456. The “Master of Rhodes Letter” was translated a second time into Ukrainian from Latin in the 1630s, during a time when the Orthodox hierarchy in the Polish-Lithuanian Commonwealth resisted the adoption of the Union of Brest. The third translation was made from English into Russian at beginning of the 18th century, and was believed by Metropolitan Job of Novgorod to be the work of Old Believers.

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