Triune Russian people

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Results of the Russian census of 1897. Contemporary representation for the all-Russian people and their individual components

Three Some Russian (Ruthenian) nation ( Russian Триединый русский народ , Ukrainian Триєдиний руський народ , Belarusian Трыядзіны рускі народ ) is the concept of an all-Russian people, which consists of three regional subgroups: wholesale , white and Little Russians , all from the Old Russian People of the Kievan Rus are said to have developed. The conception of the triune Russian people was the official and state-building conception in the Russian Empire and belonged to the global ethnological standard until the Russian Revolution and some time afterwards.

Translation specifics

In the Russian language, the word русский russkij is the only adjective for the historical region of Rus . In modern times, the two Latin forms of this designation Russia and Ruthenia became the basis for distinguishing the Eastern Slavs after a period of synonymy . The first term was used to describe areas of the Eastern Slavs in the sphere of influence of the Tsar (the ancestors of today's Russians), the second area of ​​the Eastern Slavs in the Polish-Lithuanian aristocratic republic (ancestors of today's Ukrainians and Belarusians ). Sometimes the word Ruthenian also refers to issues relating to the Kievan Rus , to distinguish them from issues relating to Russia. The Russian language traditionally has no such distinction. For this reason, the term триединый русский народ can refer to both the whole of Russia and Russia. Accordingly, a corresponding translation as a triune Ruthenian people is also possible.

history

Russian tsarism and empire

Theophan Prokopovich

The emergence of a new state ideology in Tsarist Russia was associated with the integration of left-bank Ukraine in the second half of the 17th century. The idea of ​​uniting Ukraine and Russia was not imposed by the Moscow government, but originally Ukrainian. Such efforts began as early as the late 16th century in connection with the discrimination against Orthodoxy in Poland-Lithuania and continued in the course of the 17th century until the Khmelnytskyi uprising . The influential book Kiev Synopsis of the Archimandrite of the Kiev Pechersk Lavra, Innocent Giesel, contained a description of the ancient unity of the "Russian peoples". Modern researchers see this work as the beginning of the historical conception of the Old Russian people . For the next hundred years, Synopsis played the role of a spiritual constitution for the united countries.

The author and ideologue of the conception of a triune Russian people was the Kiev-born Archbishop of the Russian Orthodox Church and professor of the Kiev Mohyla Academy Theophan Prokopovich . He taught that the Russian people are triune, as the tsar's title suggests: Tsar of the Great, Small and White Rus .

A British Ethnic Map of Europe (1923)

According to the Russian historian Andrei Marchukov, the triune Russian people formed the ethnic and cultural core of the multinational Russian Empire, while other ethnic groups formed spherical circles around it. The well-known historian Vasily Klyuchevsky suspected that the division of the Russian people into an eastern and a western part occurred as a result of feudal fragmentation and the Mongol invasion , and that the western part later split up into Ukrainians and Belarusians. In this way, the three branches of the all-Russian people of their time grew out of the old Russian people. The well-known historian Nikolai Kostomarow , who was more of the Ukrainophile current, recognized the existence of an all-Russian people.

Soviet era

The early Bolsheviks rejected the concept of a triune Russian people on principle, seeing it as an attribute of tsarism, conservative nationalism, and the White Movement fighting against them in the Russian Civil War . They tried to win the sympathy of the separatist movements by recognizing the Ukrainians and the Belarusians as independent peoples. In the 1920s the Bolsheviks introduced the policy of Korenizazija , which had its specific characteristics as Ukrainization and Belarusification . With this they hoped to destroy the remnants of the conservative and "imperialist" spirit among the Eastern Slavs in the sense of revolutionary internationalism .

The Stalin era, which came after the victory over the Trotskyists , was marked by a certain revival of the old imperial conceptions, even if the status of the Ukrainians and Belarusians as independent peoples was no longer in question. The Kievan Rus was defined by Stalin's historians as a "common cradle" of the three East Slavic peoples, while the concept of an Old Russian people who inhabited it was increasingly elaborated. A clear influence of the pre-revolutionary conception of the triune Russian people can be seen in the works of the Soviet academician Nikolai Derschavin, who in 1944 published a monograph called The Origin of the Russian People: the Great Russian, the Ukrainian and the Belarusian .

In the Nikita Khrushchev era , these views were superseded by a new conception that seemed more useful to the tasks of the day: the conception of a Soviet people ( советский народ ), a new society with common features.

Modern time

After the dissolution of the USSR and the emergence of the independent states of Russia , Ukraine and Belarus , the conceptions of an all-Russian or Soviet people lost their ideological significance. Instead, concepts that deny the unity or kinship of these nations experienced rapid development in order to meet the ideological needs of the processes of nation-building . However, the conception of a triune Russian people remains alive in various forms in the political and journalistic spheres of Russia, Ukraine and Belarus. The Russian Orthodox Church advocates the concept of the “Russian world” ( русский мир ) and speaks openly about the need for “reunification” of the triune Russian people, which is sometimes cited as the primary goal for the 21st century. At the same time, the conception of the Trinity is seen as a category of the past centuries that needs to be modernized and requires a search for new identities and new unifying impulses.

See also

supporting documents

  1. ↑ Реєнт О. П. Українсько-білоруські взаємини у XIX - на початку XX ст .: процес становлення (укр .; PDF; 120 kB) // Головний ред: Головний Воред: А. Смолій Український історичний журнал: науковий журнал. - Київ: Інститут історії НАНУ, 2008. - В. 1 (478), ISSN  0130-5247 , pp. 161-169 (Russian).
  2. ↑ a b c d e Синяков С. В. Украинская история как пространство современного творчества (рус .; PDF; 471 kB) // Вісник Національного технічного університету України "Київський політехнічний інститут". Філософія. Психологія. Педагогіка: науковий журнал. - Київ, 2011. - В. 2. - С. 151-158. - ISSN  0201-744X .
  3. ↑ Юсова Н. Н. Давньоруської народності концепція // Енциклопедія історії України. У 5 т. / Редкол В. А. Смолій та ін. - Інститут історії України НАН України. - Київ: Наукова думка, 2003. - Т. 2. Г-Д. - С. 275-276. - 528 с. - 5000 экз. - ISBN 966-00-0405-2
  4. ↑ Марчуков А. В. Украинское национальное движение: УССР, 1920-1930-е годы: цели, методы, результаты. - Москва: Наука, 2006. - С. 28. - 528 с.
  5. ↑ Ключевский В. О. Сочинения: В 9 т. М., 1987. Т. І. Курс русской ис-тории. Ч. І. С. 294, 295-296, 298
  6. ↑ Юсова Н. Н. Идейная и терминологическая генеалогия понятия "древнерусская народность" ( Memento of the original from September 27, 2013 in the Internet Archive ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice. (рус .; PDF; 542 kB) // Rossica antiqua: научно-теоретический журнал. - Санкт-Петербург: Исторический факультет Санкт-Петербургского государственного университета., 2010. 2. - С. 1-53. @1@ 2Template: Webachiv / IABot / history.spbu.ru
  7. ↑ Мысли о федеративном начале в Древней Руси // Собраніе сочиненій: Историческіе монографін иванографін ид изсліе. 8 кн., 21 т. - СПб, 1903. - Т. 1, Кн. 1. - С. 24.
  8. ↑ Юсова Н. Первое совещание по вопросам этногенеза (конец 1930-х гг.) ( Memento of the original from September 27, 2013 in the Internet Archive ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice. (PDF; 404 kB) // Наукові записки з української історії: Збірник наукових праць. - Переяслав-Хмельницький: ДВНЗ "Переяслав-Хмельницький державний педагогічний універсицький університет імені Гя.верситет імені 2008, 2008 Сирор іменів. 21. - С. 240-251. @1@ 2Template: Webachiv / IABot / archive.nbuv.gov.ua
  9. ↑ Дронов Міхаїл Ностальгія за Малоросією (укр .; PDF; 2.5 MB) // Український журнал: Інформаційний культурно-політичний місячник для українців у Чехії, Польщі та Словаччині. - 2007. - В. 1 (19). - С. 32-33.
  10. ↑ Языковое законодательство Украины и защита прав русскоязычных граждан ( Memento of the original from March 6, 2014 in the Internet Archive ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice. (PDF; 216 kB). Доклад Киевского центра политических исследований и конфликтологии, подготовленный по материалам исследования, проведенного при грантовом содействии фонда "Русский мир». - Киев, 2010.  @1@ 2Template: Webachiv / IABot / www.russkiymir.ru
  11. ↑ Левяш И. Я. Русские в Беларуси: дома или в гостях? (рус.) // Социс: научный журнал. - 1994. - В. 8-9. - С. 139-142.
  12. ↑ Крутов А. Н. Воссоединение должно стать ключевым словом нашей деятельности (рус .; PDF; 2.0 MB) // Страны СНГ. Русские и русскоязычные в новом зарубежье. : информационно-аналитический бюллетень. - Москва: Институт стран СНГ, Институт диаспоры и интеграции, 2008, 8 декабря. - В. 210. - С. 25th
  13. ↑ Воссоединение русского мира - главная задача на XXI век // Золотой лев: материалы Круглого стола.