Аннотации.pdf SUMMAR YAnatolii Fetesku. The Statehood of the Moldavian People: History and the Present.The history of Moldova begins from a legend which related that Dragosh andhis compatriots, hunting a bison, descending from the Carpathian mountains, met abeekeeper in a beautiful land. Talking about the newest history of Moldova it is inorder to notice that recently there has been published a number of fundamental works- among them "The Statehood of the Moldovan People", "The History of Moldova","The History of Moldova in Dates". The works of Moldovan writers are published andfamous personalities of Moldova are honoured. On the whole, during the years of theindependence of Moldova serious miscalculations have been allowed. Many scholarsof the Academy of Sciences of Moldova and the media work not for the statehoodof Moldova. To a significant extent they are under the influence of the ideology of aneighbouring state. In practicality, schools and higher institutions of learning "havebeen given away" to the neighbouring state. Lightly speaking, it has been proven to betrue that such miscalculations gave way to the ruinous events of April 2009 in Kishinev.Sergei Suleak. Moldavian Rus' (on the 650th Anniversary of the Formation ofMoldavian Statehood).The Moldavian Orthodox Princedom was founded on the territory which earlierwas within Ancient Rus' and was later a part of the Galician Princedom. During theformation of the Moldavian Princedom, the Rusins (Rus' population) comprised 39.5%of the population of the land. In time the greater part of the Rusins entered into thecomposition of the Moldavian people. In particular, the Rusin composition lead to thecreation of the ethno-cultural and anthropological differences of the Moldavians whichdifferentiated them from other Eastern Romance groups including the Wallachians.Considering the mixed composition of the population and the ethno-cultural situation inMedieval Moldavia, the Moldavian Princedom may be rightfully called Vlacho-Rusin.G.V. Vernadsky substantiated and named Medieval Moldavia as "Moldavian Rus' ". TheRussian population (Rusin, Rusnak) compactly settled the Northern and North-Easternlands of the Princedom. It maintained a Russian ethno-cultural identity for a long expanseof time and a significant part of this population was not assimilated. From the time offounding to the beginning of the 18th C. Moldavia was a bilingual state.Aleksei Balukh. The Struggle of the Moldavian Princedom Against OttomanExpansion (1474-1486).The military-political situation of Moldavia and its northern territories in the secondhalf of the 70's and the first half of the 80's of the 15C. was complicated. To securethe independence of its territory and all of its lands, in part Northern Bukovina, theMoldavian Hospodar was required to maneuver between relatively powerful neighbours.He constantly was required to contain the aggression of the Turkish Sultan, whoendeavoured to subject the state, and also to take into account the struggle of Polandand Hungary for the right to be the ruler over the princedom. During the struggle tomaintain independence of the country, its territory underwent many devastations.Nikolai Russev. Controversial Questions in the Early History of the MedievalMoldavian State.According to the Chronicles, the Moldavian State was created in 1359. In its ratherlong history of formation, the neighbouring states of Hungary, Poland, Lithuania, theGolden Horde, Bulgaria and Wallachia had a part. In the Fall of 1362, on the riverSinukh a tributary of the Southern Bug, the Lithuanian Prince Olgerd defeated threeTartar Khans - Khachibei, Kutlubug and Dmitry. The victory opened the way for theLithuanians to the Black Sea. The defeated Horde ran off. One of the Tartar leaders withthe Christian name "Dmitry" probably went to the mouth of the Danube and further onto Dobruja. How far his rule extended to the East is difficult to say. The Horde continuedto play an important role in the history of the region. At the end of the 14th C. in theLower Danube region there could still be found the formerly powerful Tartar nomadiccamps. Among the Wallachian writings beginning in 1391, is a decree of the extent ofthe rule "to the Tartar borders" of Mircha the Elder (1386-1418). The phrase in Latin,as in Slavonic "to the Tartar borders" is found in the title of Mircha's successors rightup to 1421. This word combination is used in the plural since two "Tartar lands" at aminimum is referred to. At that time neighbouring lands with Wallachia could only bethe possessions of Dmitry and Kutlubug and were obviously ruled by their successors.These Tartar possessions can be tied to Moldavia, two thirds of which ("the Lowland"and 'Bessarabia") show the genetic unity with the Horde history of the land.Aleksandr Masan. International Aspects in the Creation and Formation of theMoldavian Princedom to the 14th C.The Carpatho-Dniestrovian Region from time immemorial was at the crossroads of theinterests of various states of Central and Eastern Europe. The nucleus of the formationof the Moldavian state was the province extending over the upper sources of the riversMoldova and Siret (later Bucovina), where there arose the main centers of the futureprincedom - Sochava, Seret and Radeutsi (Radeuts). At one time this territory was partof the Galician (Rus') Princedom. Moldavian statehood was formed and strengthenedduring the second half of the 14thC. in which Russian ethnic territories were included.Although the neighbouring states often meddled in its internal affairs, from the 1470'sthey did not contest the right of an independent Moldavian statehood. Being a formalvassal of the Polish Kingdom was a form of military-political union (with a numberof shared responsibilities) which at the time secured for Moldavia favourable externalconditions for the further strengthening of its state structure and its economic growth.Bogdan Bodnariuk, Stanislav Khil'chevskii. The Dynamics of Village Settlementon the Territory of Moldavia During the Late Medieval Period (General Tendencies).In the settlement of Moldavia in the 14-15th C. two groups of settlement places maybe clearly identified, the names of which are mentioned in the documents of the time.One of these groups included complete toponyms, that is, long since and totally settledlocations, the names of which were already formulated. The second group includedurban settlements (devastated places of settlement) and wilderness, which were undersettlement. In the Bukovinian lands in the first half of the 15C. about 14% of the generalpopulation was urban. From the second half of the 15th C. the Slavic population ofBukovina grew continuously with settlers from Galicia and Podolia. The cities continuedto be actively settled by Hungarians, Germans, Armenians and Jews (from the 16th C).In the Rusin villages of Bukovina the population was higher, having changed during thedesignated time from 110 to 130 inhabitants. In comparison, the dynamics of non-Slavicsettlements remained even at 70-80 inhabitants over a period of 100 years.Marina Voloshchuk. The Wallachian-Polish Armed Conflict for Moldova at theEnd of the 15th C.As is known, Mikhai the Brave and the Transylvanian Prince Sigismund Batoryentered into armed operations in the war against Turkey. The capturing of Moldaviaby Polish forces and the strengthening of the position of Jeremia Movila worsened theSummary 187position of the anti-Turk coalition. Moldavia, located between Poland and Transylvania,was in a difficult situation. The Polish government and the Moldavian Hospodar forbidthe passage of Cossacks through Moldavia. However, detachments of Cossacks continuedto fight on the side of Mikhai against the Turks. At the end of the 16th C. the Hospodarof Wallachia Mikhai the Brave managed to unite Wallachia, Moldova and Transylvaniainto one princedom and to defeat the Turkish invaders. In his struggle Mikhai countedon the political support of Moscow, the Zaporozhian Cossacks and Austria.Petr Shornikov. The Linguistic Dualism in the Moldavian Princedom. 14th -17th C.In the Moldavian Princedom (1359 - 1859) existed a Moldavian-Russian bilingualism.Following the Moldavian, the second linguistic community was made up of descendentsof the Old Rus' population of the Carpatho-Dniestrovian lands - the Rusins. In theNorth-Eastern part of Moldavia the Rusins made up the majority of the population.Up to the first half of the 18th C. Russian was the state, business, church and officiallanguage, that is, it had official status. Following the ethno-assimilation processes, thelinguistic boundary shifted to the North, however a part of the Rusins (in NorthernBukovina and Bessarabia) kept the Rusin speech, the linguistic form "Rusin talk" andRusin self-identity.Alina Fedorova. The Acceptance of Christianity by the Eastern Romance People.Christianity appeared in the Pruth-Dniester lands long before the appearance of theMoldavian Princedom. The Moldavian Church, like the Bulgarian and Kievan, wassubject to the Patriarchate of Constantinople. The neighbouring countries - the GalicianPrincedom and Bulgaria sent priests to Moldavia prior to and after its formation. Havinga monopoly on the spirituality of the population of Moldavia, the Orthodox Churchhad a great influence on the culture of the Moldavian people and on the strengtheningof Moldavian statehood. Orthodoxy determined the civilization and cultural belongingof the Moldavians.Galina Chaika. The Exodus of Bukovinian Workers to Bessarabia.That Bukovinian workers went to work yearly to Bessarabia is attested to in varioussources. There were certain years when this turned into mass departure, especiallyduring the years of low crop productivity. To the beginning of July, 1866 277 familiesof 844 persons emigrated from Bukovina. The level of seasonal Bukovinian workersin various provinces of the Russian Empire was markedly differentiated. Although theexodus for work to Bessarabia at the beginning of the 20th C. diminished somewhat,it continued right up to WWI.Aleksandr Sych. Moldavia in the Plans of English Diplomacy at the End of the16th C.The situation of Moldavia in the second half of the 16th C. was truly tragic. Thenational liberation movement headed by Ivan the Fierce (Ion Voevoda the Fierce)suffered defeat. The state coffers were empty and the taxation of the Turkish yolktightened. Turkish, Tartar, Polish raids, looting, violence and killings were typical. Thereligious life of Moldavia and the Moldavians, the majority of which were OrthodoxChristians was complicated by the ever-growing activity of the Jesuits in their spreadof Papal Catholicism on the one side, and the opposition of various local Protestantcommunities on the other. No less complicated was the international situation of thePrincedom. It, as with other Danubian princedoms, became at that time the object ofdispute of powerful neighbouring states - Turkey, Poland, Austria. At the time, Englishdiplomacy in particular made its first moves in maneuvering and strengthening itspolitical and economic positions in Moldavia. England's representatives meddled inthe election of Moldavian Hospodars (rulers), set the nobility up against the AustrianHapsburgs, supported local Protestants while their political actions were strengthenedby their intensive trade strivings for the local market. Researched analysis allow one todeduct that toward the end of the 16th C. England more often and with determinationsided with Turkey, hoping for Turkish help in England's struggle with Spain. Englandtherefore extended no little effort so that the balance of power in South-Eastern Europedid not help tip the scale to the detriment of the Ottoman Empire and so that her strengthdid not divert to war with the Danubian princedoms and Poland. In fact this complicatedthe national liberation movement of the peoples of the given region in their struggleagainst Turkish domination and hampered the process of the formation and strengtheningof national states.Vasil' Botushanskii. The Aid of the Ukraine to the Postwar Renewal of Moldavia'sEconomy (1946-1950).The war did great damage to the Ukraine and Moldavia as to other republics of theformer USSR. At that time the worker collectives demonstrated feasible aid to eachother. This was confirmed by the practical actions of two neighbouring republics - theUkraine and Moldavia. During the war, Moldavia lost up to 64 000 people, 47 000 weretaken to Romania and Germany. 1037 factories, 353 collective farms, 66 MTC weredestroyed and 50 000 homes and farm buildings burnt. In 1946 Moldavia received aidfrom various regions of the Ukraine to re-establish its economy which was ruined bythe war: cranes from Dnepropetrovsk, transformers from the village of Kalinovka, steelfrom Makeevka, cement from the L'vov region, instruments from Kharkov, pipes anddistribution help from Zhdanov (Mariupol') was received. In all, between 1945-1950,the collectives of the Ukraine helped Moldavia re-establish and re-build more than600 new factories and in the creation of new branches of industry, like auto making,metallurgy and the like. This allowed Moldavia to increase the output of its industryby 2 times the amount as compared to the pre-war period. Many factories re-built orre-established with the aid of Ukrainian specialists remain operational to the present day.Viacheslav Sodol'. Orthodox Monasteries of Moldavia and Soviet Authority:Economic Interaction.In the middle of the 1940's began one of the most interesting phases in the history ofthe relations of church and state in the USSR. After the period of severe confrontation inthe 1920's and 1930's, the Soviet authorities turned toward cooperation with religiousorganizations. These changes in state-church relations affected the Moldavian clergy afterthe liberation of the Moldavian territory by the Soviet troops from the fascist invadersin the spring and summer of 1944. After evicting the invaders, the state forced themonasteries to fulfill obligations of supplying natural products such grain (wheat, rye),meat, milk and wool. In 1945 Orthodox monasteries delivered to the state 101 091 kg ofgrain, 1111 kg of meat, 1984 liters of milk and 152,4 kg of wool. Along with fulfillingthese obligations, the monasteries had the opportunity to make contractual agreementswith the Soviet authorities and to receive in such manner additional income for theirproduce. After the end of the war, a legislative base was formed for giving a judicialstatus to the monasteries and allowing their inhabitants to enter into various contactswith economic proprietors of varied types. The subsidiary farming of the monasterieswere called upon to fulfill state obligations by delivering a natural form of taxes ofgrain, meat, milk and wool. They also contributed the expected required payment intostate revenue. At the same time, according to contract, the government bought from theSummary 189monasteries vegetables, fruit, grapes and other products. A telling moment in the relationsbetween the authorities and monasteries was when the monasteries were granted a loanof grain seed in the spring of 1947 when the republic experienced famine. This moveby the government of the USSR authorized the help of monasteries from crisis and intheir reconstruction in 1948. In such manner, between 1945 and 1948, in the course ofeconomic interrelations of the Soviet administration and the monasteries, the restorationof the destroyed economy (during the time of the Great Patriotic War) of the MoldavianSSR in whole and the monasteries in part was successfully resolved.Vadim Pintsak. The Military-Political Controversy of 1992 in the Republic ofMoldavia.The existing "cold war" between Moldova and Pridnestrovye and the events inthe Caucasus region demonstrate the possibility of armed escalation of the conflict inPridnestrovye. The military-political controversy is a distinct "experimental action"for the sake of accomplishments and calculations which significantly assists finding anoptional model of action for official Kishinev in the future. The question of the armedpolitical controversy received various evaluations in Moldavian and Pridnestrovianhistorical studies. After the fighting for the city of Bendery in Pridnestrovye thereappeared signs of post-trauma psychosis at the level of consciousness of the populationwhich was accompanied by propaganda about the taking of power in Moldova by fascists.Their presence causes worry to the present time and is supported by the authorities ofthe region. On the right bank ultra national pro-Romanian hysteria also reigns, whichis supported by the propaganda of the aggression of the 14th army. The image of theenemy helps the conflicting elite to maintain their authority, meanwhile laying theresponsibility of the social-economic miscalculations on the opposing side.Aleksandr Novosyolov. The Growth of Ukrainian-Moldavian Relations 1992-2000.The area between the Pruth and Dniester Rivers has been a distinct zone of ethnicand demographic contact of the Ukrainian and Moldavian peoples. After the fall ofthe USSR, the legislatures of both countries concluded a basic political agreement"about a good neighbour policy, friendship and co-operation between the Ukraine andMoldova". Between the two states a long lasting programme of economic co-operationfor 1998-2007 with the goal of achieving an agreement about a customs union wassigned. In 2000 the Supreme Council of the Ukraine ratified an agreement between theUkraine and Moldova about state boundaries. From the time of the establishment ofdiplomatic relations between the two states, 121 bilateral documents, 7 interstate, 57intergovernmental and 57 interdepartmental agreements have been signed. The Ukraineis also an mediator with regard to the Pridnestrovian question.Galina Mel'nichuk. Neutral Status as a Guarantee of the National Security ofthe Moldovan Republic.From the first day of independence Moldova announced its neutral external affairspolicy which it adheres to today. A policy of neutrality for a young country shouldbe its guarantee of territorial integrity and unity. The Moldavian elite regarded theannouncement of neutrality as a solution to the question of the departure of Russian troopsfrom Pridnestrovye. Along with neutrality, Moldova was guaranteed full participation ininternational affairs. Public opinion had input into the neutral status policy of Moldova.The results of a public poll on March 6, 1994 showed that 95% of those questioned(about 75% of those registered in the list of voters) expressed that Moldova should bean independent, sovereign state, supported by mutually beneficial bilateral relationswith all countries and to maintain neutrality. The idea of neutrality was confirmed in1994 with the acceptance of the Constitution of Moldova.Bzovii Andrei, Kozholianko Aleksandr. Spring Rituals of the Moldavians ofBukovina.From time immemorial the inhabitants of Bukovina celebrated the seasons of thecalendar year. Over time the welcoming of spring evolved more into youth amusementsand merrymaking with songs, games and dances. For the Moldavians and Rumanians ofBukovina the start of the spring celebrations began on March 1- "Mertsishor's Day". Thebeginning of March was the beginning of spring. The Ukrainians and Moldavians knewof the legend of "Dokia, the March Elder" ("Elder Evdokiia"). Similar legends aboutthe "March Elder", who controls the weather at the beginning of March, are known inthe rituals of many peoples - the Bulgarians, Portugese and Swiss among others. "ElderEvdokiia - Dokia" in Bukovina influenced the naming of the first 10 days of Marchcalled "Elder Days" similar to the Bulgarian "Elder Days" of January.Ivan Derda. Musical Creativity as a Factor of Mutual Interaction in the SpiritualCulture of the Moldavians and Ukrainians.The history of Ukrainian-Moldavian ethno-cultural bonds has old connections. Oneof the oldest printed Ukrainian folk songs "Oh, Danube, Oh Danube, why do you flowso sorrowfully?" was recorded in the Czech Grammar of John the Theologian in 1571.In it is mentioned the Moldavian ruler Stefan the Musician. Many songs, created in theUkraine, were included in Moldavian folklore. These were military, popular, lyrical,satirical and other types.Georgii Kozholianko. Research of the Winter Calendar Rituals of the Moldovansin the second half of the 20th C.The customs of the winter cycle relates to pre-Christian times and is marked by man'sbelief in natural occurrences and as distinct pagan belief. With the spread of Christianity,old festivals and ritualistic traditions underwent Christianization in a significant way,however pagan elements were very much alive. The agricultural character of the life ofthe Moldavians caused traditions to remain alive, as they reflected the cyclical processesin nature and influenced the life of people. The winter rituals of the Moldavians hasinterested many researchers. The question of the origin of the winter cycle of festivalshas also been grounds for disagreement. In this the opinions diverged: some authorslooked at the New Year-Christmas rituals as stemming from Roman borrowings, othersactively developed the thought of Slavic influences while others have kept a moremoderate view, thinking that a process of diverse influences took place.Georgii Kozholianko, Mikhaela Burla. The Christmas Holidays: the Questionof the Development of the Celebrations.Christmas occupies a central place not only in the winter cycle of holidays but inall of the yearly cycle of rituals. According to its significance, it nearly is as importantas Paskha (Easter). In its external form it appears Christian, however the roots ofmany rituals are of pagan origin. To understand the symbolism of Christmas rituals, acomparative historical analysis helps in that many peoples in ancient times had similarrituals. In that many ancient customs survived to our time is indicative of traditionalagricultural rituals inherent not only in magical but in esthetical functions, the basiccomponent of which is in the poetics in the life of a peasant and in his work. AlongSummary 191with doing what father, grandfather and great grandfather did, not least a passion for thepoetry of images, words and theatrical practices came into play. At once, the forces oftradition and poetry merged into one mix. However with time, the mystical and magicalgave way to the aesthetic and theatrical, which began to dominate.Kozholianko Elena. The Invitation of Guests in the Wedding Rituals of theUkrainians, Moldavians and Rumanians of Bukovina.Among the wedding rituals an important part was the ritual of wedding invitations.The ceremony included a festive accompanying of the daughter or son around the villageby the bridesmaids and groomsmen, the actual invitation of guests and the entertainmentof the bride. Close and distant relatives, friends, neighbours and, most likely in the past,whole villages were invited. This amounted to the social acceptance of the formationof a new family. The ritual is reflected in the folklore. At the present time in Bukovina,as throughout the Ukraine, the traditional invitation of guests has undergone dramaticchange. The wedding card is widespread in the cities and villages. The bride invitesclose relatives and neighbours personally.Kurochkin Aleksandr. Customs of the Winter Cycle on the Ukrainian-MoldavianBoundary.Presently the only rituals of the winter season which have survived among theMoldavians and Ukrainians are mainly Christmas, New Year's and the Baptism ofthe Lord. Up until the 1950's a part of traditional peasant life were youth assemblies."Malanka", one of the traditional new year rituals, still has a significant place amongthe Ukrainians and Moldavians. The name derives from St. Melaniia celebrated onDecember 31/January13. This ritual was celebrated in the Dniestrovian lands of Galicia,in Podolia and Bukovina, which are known for their agrarian cultures. "Malanka" isalso popular in Northern Moldavia, where it is a form of drama. In the Ukraine it hasmore characteristics of an older archaic form.Kozholianko Aleksandr. Social, Historical and Religious Carols of theMoldavians of Bukovina.The question of the classification, origin, character and description of Moldaviancarols in ethnography has not been researched. Research of Christmas carols shows thatthey were sung basically by the young men and only in certain cases by girls and olderpeople. Moldavian carols are classified by content into social, historical and religious.A significant segment of the carols are the historical, which basically are dedicated tothe struggle of the Moldavian people against foreign invaders, in part against the Turksand Poles.

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