Chłopomania
Chłopomania (Polish: Galicia and right-bank Ukraine.
Though originally used in jest,Ukrainian culture. Chłopomania also contributed to formation of Hromadas (communities of Ukrainian intelligentsia).
Etymology
The terms literally mean "peasant-mania", being
, in the senses of 'enthusiasm' or 'craze'.History
The political situation of the region led many intellectuals (Poles and Ukrainians) to believe that the only alternative to
independence movement. The notion of social solidarity is formed and consolidated as a solution to overcome the impasse faced by Polish society, especially given the failure of the January 1863 insurrection."[3]
Chłopomania spread into
Catholic faith, converted to Orthodoxy, and refused to support the Polish national movement. However, the Polish ill-wishers were quick to draw the government's attention to the subversive flavor of the khlopomany's social views and their pro-Ukrainophile orientation. The authorities were more often than not inclined to pay heed to these accusations, being guided more by the instinct of social solidarity with Polish landowners than by the strategy of national confrontation with the Poles."[2]
According to Himka, the earliest chłopomani, active in the early 1860s, included
Pavlo Chubynsky
.
Scholars have noted links between chłopomania and currents emerging in regions neighboring Galicia, both inside and outside Austria-Hungary. Literary historian John Neubauer described it as part of late 19th century "populist strains" in the literature of
Chłopi novel, as well as seeing it manifested in the work of Young Poland authors such as Jan Kasprowicz.[8] According to Beauvois, the participation of various Poles in the Ukrainian branch of the movement was later echoed in the actions of Stanisław Stempowski, who, although a Pole, invested in improving the living standard of Ukrainian peasants in Podolia.[1] Miller also notes that the movement had echoes in areas of the Russian Empire other than Congress Poland and Ukraine, highlighting one parallel, "albeit of a much lesser dimension", in what later became Belarus.[2] The notion of chłopomania was specifically linked by Geambaşu with the Sămănătorist and Poporanist currents cultivated by ethnic Romanian intellectuals from the Kingdom of Romania and Transylvania.[3]
See also
References
- ^ ISBN 2-85939-430-3, p. 141.
- ^ ISBN 963-9241-60-1, pp. 76-77.
- ^ a b c Constantin Geambaşu (2007). "Stanisław Wyspiański în cadrul modernismului polon" [Stanisław Wyspiański in Polish modernism] (PDF). The University of Bucharest's "Romanoslavica" (in Romanian). XLII: 12 (353). Archived from the original (PDF file, direct download 1.70 MB) on August 24, 2009.
Ulterior, curentul poporanist (chłopomania) capătătentăpolitic-ideologică. Frământaţi de ideea eliberării naţionale, intelectualii polonezi democraţi erau conştienţi de necesitatea atragerii şi a valorificării potenţialului ţărănesc în mişcarea de independenţăa ţării.
- ^ ISBN 0-472-08828-9
- ^ Stanisław Wyspiański Archived 2007-09-30 at the Wayback Machine, biography at the Adam Mickiewicz Institute; retrieved December 28, 2009
- ^ R. Starzewski, "Wesele by Stanisław Wyspiański" (original review) Archived 2011-05-18 at the Wayback Machine, at the Jagiellonian University; retrieved December 28, 2009
- ^ Wyspiański's Herbal Motives Exhibition Archived 2011-10-03 at the Wayback Machine, at the National Museum in Kraków; retrieved December 28, 2009
- ^ ISBN 90-272-3452-3
External links
- Mykhaylyuk, Y. The Key Futures of Socio-Economic Development of the Southern Kyiv Region in the 15t-mid-16th Centuries.
- Ohiyenko, I. Scorpions on the Ukrainian word. "History of Ukrainian literary language". Kiev: "Nasha kultura i nauka", 2001.
- Khlopoman at the Encyclopedia of Ukraine
Further reading
- Berestenko O.V., Shamara S.O. The National Renaissance of the “Khlopomans” in the History of Polish and Ukrainian Self-Determinations (Social and Psychological Research).