fbpx
Wikipedia

Chłopomania

January 01, 1970

See also: Narodniks

Chłopomania (Polish: [xwɔpɔˈmaɲa] ⓘ) or Khlopomanstvo (Ukrainian: Хлопоманство [xlopoˈmɑnstwo]) are historical and literary terms inspired by the Young Poland modernist movement and the Ukrainian Hromady. The expressions refer to the intelligentsia's fascination with, and interest in, the peasantry in late-19th-century Galicia and right-bank Ukraine.

Painter and playwright Stanisław Wyspiański, self-portrait with peasant wife Teofilia Pytko, 1904

Though originally used in jest,[1][2] with time the renewed interest in folk traditions influenced the national revivals in Poland and Ukraine, both ruled by foreign empires. "Peasant-mania", a manifestation of both neo-romanticism and populism, arose during Galicia's rule by Austria-Hungary and touched both Poles and Ukrainians. It also manifested itself in the Russian Empire in forms of Narodniks, where it strongly contributed to the shaping of modern Ukrainian culture. Chłopomania also contributed to formation of Hromadas (communities of Ukrainian intelligentsia).

Etymology edit

The terms literally mean "peasant-mania", being portmanteaus of Slavic chłop / xлоп, which stands for 'peasant', and Hellenic -mania, in the senses of 'enthusiasm' or 'craze'.

History edit

The political situation of the region led many intellectuals (Poles and Ukrainians) to believe that the only alternative to decadence is getting back to the folk roots: moving out of large cities and mixing with "simple men". Focusing on chłopomania within Polish culture, Romanian literary historian Constantin Geambaşu argues: "Initially, the Cracovian bohemians' interest in the village followed purely artistic goals. Preoccupied with the idea of national freedom, the democratic Polish intellectuals were made aware of the necessity to attract and enlist the peasantry's potential in view of [Poland's] 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 Carpathian Ruthenia and the Russian Empire, touching the westernmost parts of Ukraine (Right-bank Ukraine, Podolia etc.). This section of the movement merged into the larger Ukrainophile current, which brought together partisans and sympathizers of Ukrainian nationalism irrespective of cultural or ethnic background. Russian scholar Aleksei I. Miller defines the social makeup of some chłopomania groups (whose members are known as chłopomani or khlopomany) in terms of reversed acculturation: "Khlopomany were young people from Polish or traditionally Polonized families who, due to their populist convictions, rejected social and cultural belonging to their stratum and strove to approach the local peasantry."[2] Similarly, Canadian researcher John-Paul Himka describes the Ukrainian chłopomani as "primarily Poles of Right Bank Ukraine", noting that their contribution was in line with a tradition of "Ukrainophile" cooperation against the Russians and the Russophiles.[4] In reference to the cultural crossover between the two ethnic versions of chłopomania, French historian Daniel Beauvois noted that "in certain numbers", chłopomani from within the Polish gentry contributed to "reinforcing the Ukrainian movement".[1] Miller however focuses on the movement's role in exacerbating tensions between Ukrainians, Poles and the Russian administrators. He writes: "The government could not but rejoice at the fact that some khlopomany renounced their 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 Paulin Święcicki, who dedicated much of his career to advancing the Ukrainian cause.[4] Among the best-known representatives of this circle of intellectuals are Stanisław Wyspiański (whose The Wedding is occasionally associated with chłopomania as its standard manifesto).[3] In 1900 Wyspiański married the mother of his four children Teodora Pytko from a village near Kraków. In November of the same year he participated in the peasant wedding of his friend, poet Lucjan Rydel in Bronowice.[5][6][7] Other prominent figures include intellectuals associated with the Ukrainian magazine Osnova, primarily Volodymyr Antonovych and Tadei Rylsky,[2] as well as poet 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 East-Central Europe, in close connection to the agrarianist Głos magazine (published in Congress Poland) and with the ideas of Estonian cultural activists Jaan Tõnisson and Villem Reiman.[8] Neubauer also traces the inspiration of chłopomania to Władysław Reymont and his Nobel-winning 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 edit

References edit

  1. ^ a b c Daniel Beauvois, "Eux et les autres: les mémorialistes polonais des confins de l'Est au XXe siècle", in Marek Tomaszewski, ed., Pologne singulière et plurielle: la prose polonaise contemporaine: études sur l'individualisme et la sociabilité, l'identité unique ou multiple, Lille, Presses Universitaires de Lille, 1993, ISBN 2-85939-430-3, p. 141.
  2. ^ a b c d e Aleksei I. Miller, The Ukrainian Question: The Russian Empire and Nationalism in the Nineteenth Century, Budapest, Central European University Press, 2003, ISBN 963-9241-60-1, pp. 76-77.
  3. ^ a b c Constantin Geambaşu (2007). [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.
  4. ^ a b John-Paul Himka, "The Construction of Nationality in Galician Rus': Icarian Flights in Almost All Directions", in Ronald Grigor Suny, Michael D. Kennedy (eds.), Intellectuals and the Articulation of the Nation, University of Michigan Press, Ann Arbor, 2001, p.139. ISBN 0-472-08828-9
  5. ^ Stanisław Wyspiański 2007-09-30 at the Wayback Machine, biography at the Adam Mickiewicz Institute; retrieved December 28, 2009
  6. ^ R. Starzewski, "Wesele by Stanisław Wyspiański" (original review) 2011-05-18 at the Wayback Machine, at the Jagiellonian University; retrieved December 28, 2009
  7. ^ Wyspiański's Herbal Motives Exhibition 2011-10-03 at the Wayback Machine, at the National Museum in Kraków; retrieved December 28, 2009
  8. ^ a b John Neubauer, Marcel Cornis-Pope etc., "Part I. Publishing and Censorship", in History of the Literary Cultures of East-Central Europe, Vol. 3, John Benjamins, Amsterdam & Philadelphia, 2004, p.53. ISBN 90-272-3452-3

External links edit

  • Mykhaylyuk, Y. .
  • 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 edit

  • 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).

January 01, 1970
chłopomania, also, narodniks, polish, xwɔpɔˈmaɲa, khlopomanstvo, ukrainian, Хлопоманство, xlopoˈmɑnstwo, historical, literary, terms, inspired, young, poland, modernist, movement, ukrainian, hromady, expressions, refer, intelligentsia, fascination, with, inter. See also Narodniks Chlopomania Polish xwɔpɔˈmaɲa or Khlopomanstvo Ukrainian Hlopomanstvo xlopoˈmɑnstwo are historical and literary terms inspired by the Young Poland modernist movement and the Ukrainian Hromady The expressions refer to the intelligentsia s fascination with and interest in the peasantry in late 19th century Galicia and right bank Ukraine Painter and playwright Stanislaw Wyspianski self portrait with peasant wife Teofilia Pytko 1904 Though originally used in jest 1 2 with time the renewed interest in folk traditions influenced the national revivals in Poland and Ukraine both ruled by foreign empires Peasant mania a manifestation of both neo romanticism and populism arose during Galicia s rule by Austria Hungary and touched both Poles and Ukrainians It also manifested itself in the Russian Empire in forms of Narodniks where it strongly contributed to the shaping of modern Ukrainian culture Chlopomania also contributed to formation of Hromadas communities of Ukrainian intelligentsia Contents 1 Etymology 2 History 3 See also 4 References 5 External links 6 Further readingEtymology editThe terms literally mean peasant mania being portmanteaus of Slavic chlop xlop which stands for peasant and Hellenic mania in the senses of enthusiasm or craze History editThe political situation of the region led many intellectuals Poles and Ukrainians to believe that the only alternative to decadence is getting back to the folk roots moving out of large cities and mixing with simple men Focusing on chlopomania within Polish culture Romanian literary historian Constantin Geambasu argues Initially the Cracovian bohemians interest in the village followed purely artistic goals Preoccupied with the idea of national freedom the democratic Polish intellectuals were made aware of the necessity to attract and enlist the peasantry s potential in view of Poland s 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 Chlopomania spread into Carpathian Ruthenia and the Russian Empire touching the westernmost parts of Ukraine Right bank Ukraine Podolia etc This section of the movement merged into the larger Ukrainophile current which brought together partisans and sympathizers of Ukrainian nationalism irrespective of cultural or ethnic background Russian scholar Aleksei I Miller defines the social makeup of some chlopomania groups whose members are known as chlopomani or khlopomany in terms of reversed acculturation Khlopomany were young people from Polish or traditionally Polonized families who due to their populist convictions rejected social and cultural belonging to their stratum and strove to approach the local peasantry 2 Similarly Canadian researcher John Paul Himka describes the Ukrainian chlopomani as primarily Poles of Right Bank Ukraine noting that their contribution was in line with a tradition of Ukrainophile cooperation against the Russians and the Russophiles 4 In reference to the cultural crossover between the two ethnic versions of chlopomania French historian Daniel Beauvois noted that in certain numbers chlopomani from within the Polish gentry contributed to reinforcing the Ukrainian movement 1 Miller however focuses on the movement s role in exacerbating tensions between Ukrainians Poles and the Russian administrators He writes The government could not but rejoice at the fact that some khlopomany renounced their 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 chlopomani active in the early 1860s included Paulin Swiecicki who dedicated much of his career to advancing the Ukrainian cause 4 Among the best known representatives of this circle of intellectuals are Stanislaw Wyspianski whose The Wedding is occasionally associated with chlopomania as its standard manifesto 3 In 1900 Wyspianski married the mother of his four children Teodora Pytko from a village near Krakow In November of the same year he participated in the peasant wedding of his friend poet Lucjan Rydel in Bronowice 5 6 7 Other prominent figures include intellectuals associated with the Ukrainian magazine Osnova primarily Volodymyr Antonovych and Tadei Rylsky 2 as well as poet Pavlo Chubynsky Scholars have noted links between chlopomania 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 East Central Europe in close connection to the agrarianist Glos magazine published in Congress Poland and with the ideas of Estonian cultural activists Jaan Tonisson and Villem Reiman 8 Neubauer also traces the inspiration of chlopomania to Wladyslaw Reymont and his Nobel winning Chlopi 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 Stanislaw 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 chlopomania was specifically linked by Geambasu with the Sămănătorist and Poporanist currents cultivated by ethnic Romanian intellectuals from the Kingdom of Romania and Transylvania 3 See also editUkrainophiliaReferences edit a b c Daniel Beauvois Eux et les autres les memorialistes polonais des confins de l Est au XXe siecle in Marek Tomaszewski ed Pologne singuliere et plurielle la prose polonaise contemporaine etudes sur l individualisme et la sociabilite l identite unique ou multiple Lille Presses Universitaires de Lille 1993 ISBN 2 85939 430 3 p 141 a b c d e Aleksei I Miller The Ukrainian Question The Russian Empire and Nationalism in the Nineteenth Century Budapest Central European University Press 2003 ISBN 963 9241 60 1 pp 76 77 a b c Constantin Geambasu 2007 Stanislaw Wyspianski in cadrul modernismului polon Stanislaw Wyspianski 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 chlopomania capătătentăpolitic ideologică Frămantaţi de ideea eliberării naţionale intelectualii polonezi democraţi erau constienţi de necesitatea atragerii si a valorificării potenţialului ţărănesc in miscarea de independenţăa ţării a b John Paul Himka The Construction of Nationality in Galician Rus Icarian Flights in Almost All Directions in Ronald Grigor Suny Michael D Kennedy eds Intellectuals and the Articulation of the Nation University of Michigan Press Ann Arbor 2001 p 139 ISBN 0 472 08828 9 Stanislaw Wyspianski Archived 2007 09 30 at the Wayback Machine biography at the Adam Mickiewicz Institute retrieved December 28 2009 R Starzewski Wesele by Stanislaw Wyspianski original review Archived 2011 05 18 at the Wayback Machine at the Jagiellonian University retrieved December 28 2009 Wyspianski s Herbal Motives Exhibition Archived 2011 10 03 at the Wayback Machine at the National Museum in Krakow retrieved December 28 2009 a b John Neubauer Marcel Cornis Pope etc Part I Publishing and Censorship in History of the Literary Cultures of East Central Europe Vol 3 John Benjamins Amsterdam amp Philadelphia 2004 p 53 ISBN 90 272 3452 3External links editMykhaylyuk 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 UkraineFurther reading editBerestenko O V Shamara S O The National Renaissance of the Khlopomans in the History of Polish and Ukrainian Self Determinations Social and Psychological Research Retrieved from https en wikipedia org w index php title Chlopomania amp oldid 1221462771, wikipedia, wiki, book, books, library,

article

, read, download, free, free download, mp3, video, mp4, 3gp, jpg, jpeg, gif, png, picture, music, song, movie, book, game, games.