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1
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Słownik gwary starowierców mieszkających w Polsce с позиций теоретической лексикографии

100%
Kamalova A., Tokarewicz A.
Acta Polono-Ruthenica
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2011
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vol. Tom 1 Nr XVI
339-351
EN
In this article we have made multi-faceted description of a dictionary - its macro- and microstructure,purpose, scope and form of the dictionary’s lexicon. Our next task was to define basictypological features of the dictionary. We selected two the most appropriated typologies - one, ofUkrainian linguist, V. Dubichinsky’s and the second one, of a Polish dialectologist, H. Karas. As aresult of the analysis, we found that the classification of the dictionary is not possible due tovariety of Russian Old Believers’ insular dialect surrounded by foreign languages (Polish andGerman as well). Our study confirms an enormous value of the dictionary because of its richillustrative material, as well as the speech of three generations from the three Polish Old Believers’centers: Suwalki-Sejny, Augustow and Mazury which was fixed in it.
2
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НЕКОТОРЫЕ ОСОБЕННОСТИ ЯЗЫКОВОЙ ЛИЧНОСТИ СТАРООБРЯДЦА

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Tokarewicz A.
Acta Neophilologica
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2013
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vol. XV/1
217-225
EN
The article provides description of the Old Believers’ linguistic identity. We have chosen a person – a member of the Masurian Old Believers’ bespopovtsy community from Galkovo. In a study of verbal-semantic level of linguistic identity we found lexical dialects, which are typical for Masurian Old Believers, but we also noticed the genre aspect of her speech, motivational parameter and sphere of values which is one of the aspects of an Old Believers’ linguistic identity.
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Instytucjonalne wsparcie międzypokoleniowej transmisji języka mniejszości (na przykładzie staroobrzędowców mieszkających w Polsce)

80%
Głuszkowski M.
Przegląd Wschodnioeuropejski
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2021
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vol. 1
251-268
EN
Since Poland is an ethnically and linguistically homogeneous country, the lack of knowledge of the mother tongue in minority communities occurs much often than of the Polish language. The intergenerational transmission of language in a small community (ca. 1000 people) of the Old Believers in North-Eastern Poland differs from bigger minorities, such as Germans, Lithuanians or Belarussians, who have the possibility to teach their mother tongue as a school subject. Young Old Believers are more proficient in the Polish language, and the traditional dialect fulfills the function of the 2nd language, and in some aspects can be even treated as a foreign language. Due to the structural and lexical differences, resulting from the influence of the Polish language, the Old Believers’ dialect significantly differs from the literary variety of Russian which is taught as a school subject in Poland. Despite of the demographic and administrative problems (there is no possibility to establish a school teaching of the Russian dialect in Poland), the Old Believers have elaborated some mechanisms of teaching their traditional language, which will be characterized in the article, as well as their effects and future perspectives for the self-made language education system in the minority community.
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Старообрядческая „полоса” Михаила Кузмина (по дневникам писателя 1905-1907 годов)

80%
Ageeva E. A.
Przegląd Wschodnioeuropejski
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2014
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vol. V/1
181-188
EN
At the turn of the 20th century, i.e. at the time of considerable public interest in the Old Believers, the poet Mikhail Kuzmin (1872-1936) went through a difficult period of deep immersion in the Russian traditional culture. Kuzmin studied Znamenny Chant, wrote religio¬us poems imitating Old Believer lyrics, and visited remote monasteries of the Old Believers and prayers in St. Petersburg. This article is based on the poet’s diary. It examines the state of mind of the poet who was interested in both modern and ancient times. Kuzmin compared his life with the Russian traditional world. He was concerned about Russia’s future and its survival. Further, the success of his work, creativity and a wide circle of friends connected the poet with modernity forever. However, the poet always kept in his soul a spiritually elevated and artistically rich ancient world, preserved and sealed with the Old Believers.
5
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Невербальные ритуалы в похоронно-поминальном обряде старообрядцев (на основе текстов из коллекции Войновского монастыря)

80%
Orzechowska J.
Acta Neophilologica
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2016
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issue 18/2
17-25
EN
The library collection of the monastery in Wojnowo includes books which were used during funeral ceremonies and prayers for the dead. These texts registered non-verbal activities which accompanied prayers and which can be categorised as non-verbal rituals. The author managed to trace rituals which are repeated in different texts, thus they can be seen as characteristic of funeral ceremonies. There are two kinds of rituals described: either of prescriptive or prohibitive nature.
6
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Бытование кириллической книги XVI – первой четверти XVII в. в старообрядческой среде

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Titovec E.
Acta Neophilologica
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2020
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vol. XXII/1
205-216
EN
The subject of analysis is the old printed Cyrillic editions of the 16th – first quarter of the 17th century books, acquired by the Central Science Library of NAS of Belarus from Old Believers M.S. Sevastyanov and N.M. Sorokin. Based on a study of handwritten notes, stamps and other book signs, the author reveals the history of these copies. The owners of the books were representatives of various social groups. All the features of the exemplars are represented in the catalogues of the Cyrillic editions of the Central Science Library of NAS of Belarus.
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ТРАДИЦИИ ОБУЧЕНИЯ ЦЕРКОВНОСЛАВЯНСКОМУ ЯЗЫКУ В СТАРООБРЯДЧЕСКИХ АЗБУКАХ ИЗ ВОЙНОВСКОГО МОНАСТЫРЯ

80%
Orzechowska J.
Acta Neophilologica
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2013
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vol. XV/1
117-124
EN
In the Old Believers’ monastery in Wojnowo a few primers survived – the remains of the school which was conducted by the nuns in the 19th and 20th century. A comparative analysis of the copies and some loose sheets which are left has shown that there are four different editions which were printed in at least two printing houses. The analysed copies are identical reprints of the earlier first edition and constitute part of an Old Russian tradition of learning to read and write which was started by Ivan Fiodorov in 1574 and continued by Jakov Zeleznikov and the Old-Ritualists printing house in Moscow.
8
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Język mniejszości jako czynnik zachowania tożsamości grupowej na przykładzie polskich staroobrzędowców w regionie suwalsko-augustowskim

80%
Głuszkowski M.
Acta Polono-Ruthenica
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2008
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vol. Tom 1 Nr XIII
389-398
EN
In this text the connections between the group identity and its language are described. The identity is here understood as self-determination of group members, their common history, religion, language, sense of integrity and tradition belonging to all the individuals in the group. The selfconsciousof bilingual group’s members can affect their language behaviour and the level of competencein each of their languages. The language itself, can be a kind of marker emphasising the differences between the group members and the outer world. Depending on the situation and conditions, this fact may be underlined or disguised. The language can be a strong factor supporting the group identity. On the other hand, the sense of bond with tradition and minority’s values, influence the language structure and act a role of an important non-structural factor, which can strengthen or reduce total amount of language interference. Thus, the influence and connections between the group’s identity and its language, are mutual.
9
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Analiza semantyczna przewisk staroobrzędowców z okolic Augustowa i Suwałk

80%
Ziółkowska M.
Acta Baltico-Slavica
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2011
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vol. 35
EN
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.
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Terminologia religijna w rosyjskiej gwarze staroobrzędowców w Polsce i Bułgarii. Zapisy z lat 1969–1973

80%
Grek-Pabisowa I.
Acta Baltico-Slavica
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2010
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vol. 34
EN
Religious terminology in Russian dialect of Old Believers in Poland and Bulgaria (records from the years 1969–1973)Records of religious terminology in Bulgaria were conducted by the author, records in Poland were done by people from the community of Old Believers as well. The material was collected in three centres of Old Believers in Poland – in Augustów, Suwałki and Mrągowo counties (the Masurian district). The basis for gathering the material was a special questionnaire formulated by the author which contained peculiarities of religion and culture of Old Believers. The questionnaire consists of 220 questions concerning the following topics: sacred buildings, belfry, monastery, cemetary, icons, religious books, Old Believer­ rosary, thurible, candles, a so called podrucznik (i.e. a small cushion used for kneeling and putting hands during bowing), christening, marriage, funeral, ritual food, lent, holidays, names of confessions, clergy, ritual clothes and other names (clergymen and other). The sound of names provided by informants was preserved. The records were done using simplified phonetic transcription. A small dictionary attached to the questionnaire explains less known terms and phrases.  Религиозная терминология в старообрядческих островных говорах в Польше и в Болгарии (записи 1969–1973 годов)Записи были проведены автором в старообрядческих деревнях в авгус­товском и мронговском районе (Мазурия) в Польше и в варненском и силистерском районе в Болгарии. Материал собирался по особому вопроснику, разработанному с учетом характерных черт старообрядческой религиозной культуры. Учтены следующие темы: церковные постройки, колокольня, мо­настырь, кладбище, иконы, кресты, книги, лестовка, кадильница, свечи, под­ручник, крещение, венчание, похороны, обрядовые блюда, посты, праздни­ки, названия вероисповеданий, духовенство, обрядовая одежда – церковные ризы; другие названия – божественные и духовные особы и другие.Вопросник насчитывает 220 вопросов. Для записей применена фонети­ческая транскрипция. Автором не вводились корректуры ответов – они даны в форме высказанной респондентами. Пояснение менее известных терминов и определений приводится в приложенном к материалу словарике.
11
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Początki badań kultury i języka staroobrzędowców w Polsce

80%
Maryniakowa I.
Acta Baltico-Slavica
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2013
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vol. 37
EN
The origins of culture and language of Old Believers in PolandThe Old Believers – the descendants of Russians who in the middle of the seventeenth century did not accept the reforms of Patriarch Nikon – had to leave their homeland due to persecution. They came to Poland about 300 years ago and in the area of the Old Republic, and they were treated with respect. In the Polish literature, the first mention of them appeared in the mid-nineteenth century, in the writings of Benedykt Tykiel and Karol Mecherzyński. At the beginning of the twentieth century, Karol Dębiński and Alfons Mańkowski also wrote about the Old Believers, and then Wiktor Piotrowicz, Jędrzej Giertych, Stefan Grelewski and Melchior Wańkowicz. In the postwar period, Wiktor Jakubowski conducted research on this community. Research on the Old Believers’ language, a well preserved Russian dialect, was organized by Anatol Mirowicz at the University of Warsaw – numerous works were prepared by Iryda Grek-Pabisowa and Irena Maryniakowa. The interest in the members of what now is called the Polish Pomeranian Old Believers Orthodox Church still continues, and numerous studies about various aspects of their lives are being conducted at the moment. Начало исследований культуры и языка старообрядцев в ПольшеСтарообрядцы, потомки русских, которые в середине семнадцатого века не приняли реформы патриарха Никона, преследовались, покидали родину, переселяясь в другие страны. В Польшу они прибыли около 300 лет назад и были приняты толерантно. В польской письменности первое упоминание о них относится к середине девятнадцатого века, как писали Бенедикт Тыкель и Кароль Мехежински. В начале ХХ века о них писали ксендз Кароль Дембински, ксендз Альфонс Маньковски, Виктор Петрович, Енджей Гертых, ксендз Стефан Грелевски, Мельхиор Ванькович. В послевоенный период старообрядцами, особенно на Мазурии, интересовался Виктор Якубовски. Изучение их родного языка, хорошо сохранившегося русского диалекта, организовал в Варшавском университете Анатоль Мирович. Появился целый ряд работ Ириды Грек-Пабисовой и Ирены Марыняковой. Интерес к старообрядцам в Польше сохраняется – проводятся многочисленные исследования различных аспектов их жизни. 
12
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Cyrylometodejskie dziedzictwo piśmiennicze na Warmii i Mazurach

70%
Jaroszewicz-Pieresławcew Z.
Acta Polono-Ruthenica
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2015
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issue 20
33-42
EN
It was the aim of the study to register and analyze manuscripts and prints written in the Cyrillic which have been collected in Warmia and Mazury. The article describes written monuments from the collections of libraries in Olsztyn: the library in Warmia and Mazury Seminary Hosianum (parchment leaves from the 14th century), University of Warmia and Mazury Library (manuscript Swiatcy from 1848), and Museum of Warmia and Mazury Library (two copies of the Lvov publication of the Ałtar Gospel Book from 1897), as well as the municipal and regional libraries (Monthły Menaion for October printed in Moscow in 1750) and a private collection (the Altar Gospel Book from 1815 printed in Poczajów. A volume of Służebnik (Wilno-Supraśl, 1692-1695) is in the possession of a Greek-Catholic parishioner from Giżycko. Additionally, volumes from the Old Believers’ monastery and Orthodox church in Wojnowo were described. Courtesy of their owners, the study is based also on manuscripts and prints which belong to the Old Believers from Ukta, Wojnowo, Ruciane-Nida and Piaski. The guardian of the Old Believers Monastery of Saviour and Holy Trinity allowed the author to photograph and describe the manuscripts and prints which have not been so far academically analysed. They are now stored in the Digital Library of the University of Warmia and Mazury thanks to a project financed by the National Science Centre. The described volumes, mainly liturgical in their character, served the needs of Christians in the east: Orthodox Christians, Old Believers and Greek-Catholics.
13

Polska frazeologia potoczna w rosyjskiej gwarze staroobrzędowców w Polsce

70%
Grupa-Dolińska M.
Język a Kultura
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2017
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vol. 27
225 - 233
EN
The Old Believers in Poland are a bilingual community. They use Russian dialect and Polish language depending on the communicative situation. From the second half of the 20th century assimilative processes of the Polish language-cultural environment became more intense. Therefore, in their Russian dialect and culture a stronger influence of Polish elements is noticeable. The aim of this article is to analyze meanings of examples of colloquial phraseology from the Polish language functioning in the Russian dialect of the Old Believers in Poland and to analyze the structure of phraseological units that are a consequence of the influence of the Polish language on the Russian dialect.
14
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Od egzotyzacji do inspiracji. Mazurscy staroobrzędowcy w polskich narracjach fiction i non-fiction w XX i XXI wieku

70%
Szydłowska J.
Acta Neophilologica
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2019
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vol. XXI/2
253-274
EN
This paper analyzes the presence of the Old Believers in Polish media and literary discourses of the 21st century. Special focus is placed on the exoticization pro-cedures of otherness with respect to the Old Believers’ communities. Instrumentaliza-tion mechanisms in the following modules are described: national and anthropological, autobiographical, popcultural and eschatological.
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Eugeniusz Iwaniec – inicjator badań, znawca i interpretator dziejów, kultury oraz myśli religijnej staroobrzędowców

70%
Orzechowska J.
Acta Neophilologica
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2016
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issue 18/2
249-253
EN
In 2016 Professor Eugeniusz Iwaniec is celebrating his 85th birthday. The article presents main stages in his professional academic career, as well as popularising and organisational activities. Thanks to numerous publications, conference presentations, lectures, organising photographic exhibitions and providing advice to other academics Eugeniusz Iwaniec is known in the Polish academic world as a renowned expert on history and culture of the Old Believers in Poland. His scientific, teaching and organisational work has been distinguished with many medals from ministers or awarded on behalf of the Polish state.
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Old Believers and the World of Evil: Images of Evil Forces in Old Believer Art

70%
Sulikowska-Bełczowska A.
Ikonotheka
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2017
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vol. 27
71-91
EN
The article considers the Old Believers’ beliefs about, and the manner of depicting, the Antichrist, the end of the world, Satan and the devils. It discusses how both Old Believer literature and philosophy relate to their art, which was created between the second half of the 17th century and 1917. The subject matter includes popular images from Old Believer iconography, such as images of John the Baptist, the Angel of the Desert, the Archangel Michael, the Archistrategos of the Heavenly Hosts, Saint Nicetas fighting a devil, or Saint George slaying a dragon, as well as several illustration sets from various editions of the Old Believer Annotated Apocalypse. Many of the Old Believer icons, drawings and craftworks from various groups and workshops display angels, but also Satan and the devils. The latter may be considered particularly controversial in the light of the doctrine of icon painting and of the Old Believers’ particular beliefs. The article attempts to answer the question as to what reasons stood behind the fear of such representations and why they were ultimately accepted by the faithful.
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Zachowane cechy dialektalne oraz wpływy polskie w rosyjskiej gwarze przedstawiciela starszego pokolenia staroobrzędowców regionu augustowskiego

70%
Głuszkowski M.
Acta Baltico-Slavica
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2010
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vol. 34
EN
Preserved dialectal features and the Polish influence in old believers' dialect on the example of a representative of the older generation in the Augustów regionPolish Old Believers constitute a bilingual ethno-cultural minority.Their bilingualism has developed especially in the 20th century, and since then it has been modified under the influence of Polish language. On the one hand, there are Polish borrowings, insertions and loan-translations in Russian Old Believers’ dialect. On the other hand, the Old Believers have preserved many dialectal features from their region of origin – Pskov region in north-Western Russia. The author attempts to reveal, how many and which Pskov language features are still present in the Old Believers’ dialect. The analysis is basing on an idiolect of a representative of the old generation of the community of our interest.  Сохраненные диалектные черты и польское влияние в русском говоре представителя старшего поколения старообрядцев августовского регионаПольские старообрядцы составляют этнокультурное меньшинство. Их билингвизм стал развиваться начиная с ХХ столетия, и с тех пор их русский диалект подвергался особосильномувлиянию польского языка. С одной стороны, в старообрядческом говоре наблюдаются польские заимствования, вставки и кальки. С другой стороны, старообрядцы сохранили многие диалектные средневеликорусские черты. Данная статья является попыткой выяснить, какие черты диалектов из окрестностей Великих Лук, Пскова и Новгорода до сих пор существуют в говоре старообрядцев. Анализ опирается на идиолект представителя старшего поколения исследуемой общины.
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Idiolektalne zróżnicowanie przełączania kodów w dwujęzyczności starowierców regionu suwalsko-augustowskiego

70%
Głuszkowski M.
Acta Baltico-Slavica
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2013
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vol. 37
EN
Idiolectal diversity of code-switching in the bilingualism of the Old Believers in the region of Suwałki and AugustówThe phenomenon of code-switching is strictly connected with bilingualism – according to Muysken’s theory, we can distinguish three main types of codeswitching: insertional, alternational and congruent lexicalization. Many scholars have attempted to determine the sociological and psychological factors that influence code-switching. This article is based on Franceschini’s concept of prototypical code-switcher. We apply Western sociolinguistic theories to the Slavonic-Slavonic bilingualism in the Old Believers’ community and characterize their code-switchers. On the basis of the linguistic and sociolinguistic material gathered in field researches (1999–2012) we put forward a typology of idiolectal diversity of code-switching in the community of Old Believers’. Идиолектальная дифференциация переключения кодов в двуязычии старообрядцев сувалкcко -августовского регионаЯвление переключения кодов тесно связано с двуязычием. По П. Мюйскену, можно выделить три основных типа переключения кодов: вкрапляющее, альтернирующее и конгруэнтную лексикализацию. Социологические и психологические факторы, влияющие на переключение кодов, старались определить многие исследователи. Для наших рассуждений исходной точкой стал концепт прототипического лица, переключающего коды, принадлежащий Р. Франческини. Автор пытался применить западные социолингвистические теории в описании славяно-славянского билингвизма и охарактеризовать условия переключения кодов в исследуемой им группе. На основании языкового и социолингвистического материала, собранного в рамках полевых исследований (1999–2012), предлагается типология идиолектальных особенностей переключения кодов.
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Przełączanie kodów czy kod mieszany? Aktualny stan bilingwizmu staroobrzędowców w regionie suwalsko-augustowskim

70%
Głuszkowski M.
Acta Baltico-Slavica
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2012
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vol. 36
EN
Code-switching or a mixed code? The present situation of the old believers' bilingualism in the Suwałki–Augustów region Old Believers’ in the Suwałki–Augustów region constitute a bilingual community. They simultaneously use the Polish language and the Russian dialect. We observe numerous cases of code-switching, i.e. intersentential switches and functionally meaningful intrasentential switches between two languages (between clauses or phrases in a clause), as well as code-mixing, i.e. switches inside simpler units. According to Peter Auer, the phenomenon of code-mixing may bring to the origin of a fused lect. The text is an attempt to describe the present situation of the Polish Old Believers’ bilingualism and answer the question if their dialect has already become a mixed code. The analysis is basing on the linguistic and sociolinguistic material gathered during scientific expeditions to the Old Believers’ settlements in North-Eastern Poland in the years 1999–2011. Актуальная ситуация билингвзма старообрядцев в сувальско-августовском регионеСтарообрядцы в сувальско-августовском регионе образуют двуязычную общину. Они попеременно пользуются польским языком и русским диалек­том. В их речи наблюдаются многочисленные случаи переключения кодa, т.е. смены языка высказывания между предложениями, на стыке придаточных предложений и других функционально значимых синтаксических единиц, а также смешение кодов, т.е. смены языка внутри меньших единиц. Согласно положениям П. Ауэра, смешение кодов может привести к образованию сме­шанного кода (fused lect). Данная статья является попыткой определить со­стояние билингвизма польских старообрядцев, а также дать ответ на вопрос о возможном образовании смешанного кода на основании русского говора. Анализ опирается на языковые и социолингвистические данные, собранные во время научных экспедиций в старообрядческих местностях северо-восточной Польши в 1999–2011 гг. 
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Zapożyczenia z języka polskiego związane z wyglądem zewnętrznym, odzieżą i ozdobami w rosyjskiej gwarze staroobrzędowców z ośrodka suwalsko-augustowskiego

61%
Paśko-Koneczniak D.
Slavia Orientalis
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2017
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vol. LXVI
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issue 4
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