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Dom jako gniazdo rodzinne w kulturze ludowej Białorusinów Białostocczyzny

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Matus I.

Białorutenistyka Białostocka

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2017

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vol. 9

RU

Беднасць сялян да 60-х гадоў XIX стагоддзя, да часу вызвалення ад прыгону, спрычынiлася да таго, што дом быў трактаваны выключна ў практычным аспекце. Паляпшэнне побыту на пераломе XIX i XX стагоддзяў, а далей трагiзм бежанства, выразна садзейнiчалi працэсу ўзнiкнення культу радзiннага гнязда. На працягу гадоў змянiлася традыцыя пабудовы i аздобы дамоў: ад аскетычнага выгляду да па-майстэрску, карункова аздобленай хаты. Сумяшчалiся з тым таксама асабiстыя звычаi i абрады, звязаныя з домам i яго сярэдзiнай, якiя з часам занiклi або захавалiся ў форме парэшткаў. Заняпад традыцыйнай культуры, мiграцыя, выклiканыя эканамiчнай i грамадскай сiтуацыяй, нарэшце глабалiзацыйныя змены, адмоўна адбiлiся на сямейных традыцыях.

EN

Peasant poverty before 1860s, before enfranchisement resulted in defining home as an attribute in hand. The creation of family nest worship progressed at the turn of the 19th century, after the tragedy of the 1915 exodus (Byezhenstvo). Building and decorating techniques changed over the years – from ascetic structures to delicately embellished cottages. There were also many customs and rituals connected with a house. Some of them disappeared over time, and some got preserved. The decline of traditional culture, economic and social migration, globalization changes had negative influence on family tradition.

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RELACJE POMIĘDZY KLEREM UNICKIM I ŁACIŃSKIM W SCHYŁKOWYM OKRESIE UNII W OBWODZIE BIAŁOSTOCKIM

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Matus I.

Acta Neophilologica

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2015

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vol. XVII/1

121-143

EN

In the Republic of Poland, the Uniate clergy was perceived as second-class in comparison to the Latin one. Contrary to expectations, the hierarchy was not made equal to the Roman Catholic clergy. A disastrous economic situation of the non-Latin priests resulted in their low level of education and, what is more, being disrespected. This applied to even well educated and well off Basilians. In the history of the union, the relationships between the clergy of both rites were varied, more ambitious in the case of hierarchy and simpler on the level of parish priesthood. As regards church dignitaries of both rites, the situation became more complicated after the partition of Poland, when the Russian authorities appointed a church board in Petersburg also for the Uniates. The conflicts were caused by imposing Latin control over Uniate matters and converting the Uniates into Roman Catholicism. The situation changed after 1805, when the department board for the Uniate matters was established. From then on, as the reconstitution of Orthodoxy was becoming more obvious, the relationship between the hierarchs of both rites was slackened. However, those between the strongly Latinized and Polonized (cooperating at the parish level) Uniates and Latin clergies in the 1830s were becoming more difficult. In 1835, the conversion into the Latin rite and providing mutual pastoral services were forbidden. The conflicts at the parish level concerned conversions of Greek Catholics and the division of a tithe (the tithe paid by the Uniates was often taken over by the Latin clergy). These conflicts escalated in 1828 when the Senate issued a ruling demanding a return of the tithe to the non-Latin priests. Its implementation was not easy, especially in the Bialystok borderland district. Consequently, special clerical and religious commissions were appointed that separated the tithe for the churches in Siemiatycze and Żurobice. Long-lasting disciplinary proceedings were conducted in the case of the Uniate church in Żerczyce, Mielnik, Ciechanowiec, Brańsk, Boćki and Drohiczyn in the Bielsk district and in Kuźnica in the Białystok district.

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KLASZTOR W SUPRAŚLU (OD UNII DO PRAWOSŁAWIA)

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Matus I.

Acta Neophilologica

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2017

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vol. XIX/1

179-196

EN

The Monastery in Supraśl was founded as an Orthodox one in the late fifteenth century. Initially the monks opposed the Union. The Monastery subordinated to the uniate rules in 1635, it then became one of the most significant Basilian centers in the Republic of Poland. Over time, the Basilians increasingly succumbed to Romanization and Polonization. Consequently, Latin altars (main and side ones), pulpit, confessional, stoup, instrumental organs and Latin devotional articles were installed in the Supraśl Orthodox Monastery. The restitution of the Orthodox Church was preceded by several years of preparation. One of the taken measures was the opening of a school in 1834 in Supraśl that provided education in the spirit of sympathy for Orthodoxy. The changes to the interior of the Orthodox Church in Supraśl involved the decoration of the altar according to the Eastern Greek rite, the removal of the side altars and the prohibition of instrumental music. Due to the preserved iconostasis the church was quickly adapted for the needs to celebrate the liturgy according to the Eastern Greek rite; the choir was created by the students from the local school. In 1828, the Basilians who came from the Latin rite were allowed to return to it. Thirty four monks left the Monastery in Supraśl, and only eight remained. The Basilian resistance against the restitution of the Orthodox Church was the result of their Romanization and Polonization. In contrast, the position taken by the Basilians from Supraśl reflected the attitude of their superior, Nikodem Marcinowski.

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Obrzędowe pieczywo weselne podlaskiej tradycji wschodniej – korowaj, rahulki, dwojany, korowajczyki, huski

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Matus I.

Acta Neophilologica

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2020

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vol. XXII/1

187-204

EN

This article presents types of ritual bread used as part of wedding customs, paying special attention to korowaj. In former villages, a wedding could not exist with-out the traditional korowaj and ritual baking pastries such as korowajczyki, dwojany, huski. Korowaj was treated as sanctity and it was sacralised. It was baked only once in a lifetime for the bride and for the groom. The paper discusses in detail the baking process, the accompanying rules and prohibitions and special songs which were sung. The ceremonial baking was prepared by a team of women – korowajnić. Dough served to predict the future life of the bride and the groom.Decorations made of dough were significant, characterized by timeless symbolism, for example, the most popular twisted spiral-like huski,double-branched sticks dwojany and triple-branched sticks trojany – both covered with dough. In time, new floristic and zoomorphic decorations appeared. Korowaj was round, which had a symbolic meaning as a wedding ring, and offered to newlyweds and the wedding guests. In former villages korowajczyki were also baked for the bride and used in magical procedures. Huski were given as gifts. The symbolic dwojany were prepared to protect marriage from disintegration. With the fall of tra-ditional culture, the old customs and wedding ceremonies disappeared and the baking of ritual pastries was ceased.

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Trendy dekoracyjne podlaskich strojów i tkanin użytkowych w pierwszej połowie XX wieku na bazie zbiorów muzealnych „Baćkauszczyny”

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Matus I.

Białorutenistyka Białostocka

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2016

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vol. 8

RU

У арганiзаваным айцом i матушкай Соснамi Музеi “Бацькаўшчына” ў Рыбалах сабраны багаты збор, якi датычыцца штодз¨eннага жыцця мясцовых беларусаў. Ручныя вырабы даюць магчымасць выказацца аб iх знешнiм выглядзе. Узнiклi характэрныя арнамент i аздабленне сялянскiх строяў, асаблiва жаночых, i арыгiнальныя дэкарацыйныя тканiны. Казачныя каляровыя ручнiкi, дыванкi, накiдкi, абрусы, пасцель i дробныя дэталi дэкору хат дасюль захоўваюць мастацкую своеасаблiвасць.Дэкарацыйныя тканiны надавалi святочнасць i шматфарбнасць сялянскаму жыллю. У выпадку дэкарацыйных тканiн i строяў стасавалiся падобныя накiрункi i тэхнiкi аздаблення, ад гафту крыжыкавага праз гафт атласны да мярэжкi i гафту рышэлье. Фактура саматканак, незвычайна багатае i каляровае аздабленне, цiкавыя фасоны дасюль захапляюць высокiм майстэрствам i адчуваннем прыгажосцi iх стваральнiкаў.

EN

Baćkauszczyna museum opened by an Orthodox priest Sosna and his wife in Ryboly has a rich collection of everyday objects that belonged to local Belarusians. Handwork made it possible to perceive objects as visually appealing creations. Peasant attire made from unique decorative fabrics had a specific design and adornment. Fabulous colorful towels, ornamental mats, coverlets, tablecloths, linen, and small details of the decor have been an object of fascination. Tapestry introduced glamour and color into peasant interior. Similar trends and embroidery techniques such as cross-stitch, fishnet stitch, hemstitch and richelieu stitch were used for both tapestry and outfit. Today people are delighted with the texture of homespun cloth, rich and colorful adornment, interesting cuts.

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Wokół problematyki kasacji unii kościelnej w latach 30. XIX wieku w obwodzie białostockim (od unickiego parocha do prawosławnego duchownego)

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Matus I.

Acta Polono-Ruthenica

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2012

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vol. Tom 1 Nr XVII

37-50

EN

The process of Union church laicization, after council in Zamość, included the clergy, too. The style of liturgy and casual robes was changed. Priestly and deaconly orders were being in Latin style. It was happened that wives and daughters of Union priests were Roman Catholics. There was paid the tithe, but it was not always got to the clergymen. In Bialystok District, that was territory of ethnic and religion borderland, there were laicization as well as process of exerting an Polish influences on uniates. The process of intensive changes in Union church, that caused abolishment of Union and restitution of Orthodox church, was started about the half of the 30-ies XIX century. Those changes included the Uniate clergy all levels. The Latin title of a canon was changed on protojerej title in accordance with the East ritual. The rules of taking holy orders were changed, too. A system of rewarding the clergy was implemented in accordance with the east hierarchy. Liturgy robes of clergy were changed, too. Wearing surplices was prohibited. Priests were recommended to buy liturgy robes by east rites or to adopted their own chasubles, dalmaticas and copes. It was not interfered to casual wear of the priests. Some of the Uniate priests got married to the Roman Catholic girls. In those cases, marriage was in wife’s rites. In 1837 it was prohibited to take holy orders to people, who had got married to the Roman Catholic girls. The Uniate clergy was in a difficult situation. Its basic source of income was church’s lands. In mixed religious environment, it could be improved by tithe paid by parishioners to the Roman Catholic priests. In 1828, Senate issued regulation in a case of tithe division between Roman Catholic and Uniate priests. The Uniate priests were changed in the Orthodox in 1839, but that process was being for many years.

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Obraz Cerkwi unickiej w obwodzie białostockim na początku XIX wieku

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Matus I.

Studia Wschodniosłowiańskie

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2015

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vol. 15

587-608

EN

Uniate Church in the Republic of Poland was established as a result of the Brest Union in 1596. During the following centuries it evolved towards Latin Church. Mainly on the basis of the adopted by zamoyski synod (1720) resolutions it underwent widespread Latinizing and Polonization. It concerned the dogma, liturgy, church services, rituals, laity and clergy. The interiors of the churches were changed, iconostasis, sacrificial tables and altars equipped according to the Greek rite were removed. The main and side altars, confessionals, pulpits, organs and other Latin utensils were introduced instead. The actions of the Basilian congregation were of equal significance. As a result of those changes the Uniate Church gradually wondered off from the eastern rite bringing itself closer to the Latin one. The Polonization was in full swing. Old Slavonic was replaced by Polish. From that moment on this was the language of prayers, sermons, religious singing and communication with the priests. At the turn of the 18th and 19th centuries Polonization of the Unite Church was advanced. The prestige of the clergy and of the Church as an institution didn’t raise, what was expected at the moment of introducing the union, the same could be said about its economic situation. All that was leading to the fall. The situation was worsened by the fact that the church founders, most often of the different faith weren’t interested in supporting financially the churches of their serfs. The sad picture of the Uniate Church emerges from the deans’ inspections from the end of 18th and the beginning of 19th century. In the Bialystok district constituting the religious and ethnic borderland Latinizing and Polonization of the Uniate Church were the most intensive.

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Dom jako gniazdo rodzinne w kulturze ludowej Białorusinów Białostocczyzny

RELACJE POMIĘDZY KLEREM UNICKIM I ŁACIŃSKIM W SCHYŁKOWYM OKRESIE UNII W OBWODZIE BIAŁOSTOCKIM

KLASZTOR W SUPRAŚLU (OD UNII DO PRAWOSŁAWIA)

Obrzędowe pieczywo weselne podlaskiej tradycji wschodniej – korowaj, rahulki, dwojany, korowajczyki, huski

Trendy dekoracyjne podlaskich strojów i tkanin użytkowych w pierwszej połowie XX wieku na bazie zbiorów muzealnych „Baćkauszczyny”

Wokół problematyki kasacji unii kościelnej w latach 30. XIX wieku w obwodzie białostockim (od unickiego parocha do prawosławnego duchownego)

Obraz Cerkwi unickiej w obwodzie białostockim na początku XIX wieku