«ПРОСВІТА» УМАНЩИНИ ЗА ЧАСІВ УКРАЇНСЬКОЇ ЦЕНТРАЛЬНОЇ РАДИ

Ключові слова: «Просвіта», Уманський повіт, Київська губернія, культурно-освітня політика, Центральна Рада. Анотація Події Української революції 1917-1921 рр. сприяли заснуванню просвітницьких організацій, які своїм основним завданням вбачали надання різної допомоги населенню на ниві культурно-освітніх справ. У статті досліджується процес утворення товариств «Просвіта» в Уманському повіті Київської губернії. З огляду на вагомість реалізованих проектів в статті увага присвячена добі Центральної Ради. Базуючись на архівних документах та матеріалах періодики, з’ясовано, що організаційні заходи з відродження просвітницького руху в Київській губернії були започатковані відразу після зміни політичного режиму. Головну увагу «Просвіти» краю приділяли праці в українських селах. У публікації встановлено, що просвітницькі організації в повіті почали виникати завдяки народній ініціативі, передусім проявам організаційних зусиль національно налаштованої місцевої інтелігенції та сільської молоді. Встановлено, що у більшості сіл Уманського повіту «Просвіти» виступали єдиними структурами, які проводили активну роботу серед населення, їх діяльність фокусувалася у культурницькій і освітній площині. Одним із головних завдань, що стояли перед просвітянами, було відкриття власних книгозбірень або бібліотек-читалень, придбання літератури і періодичних видань, організація курсів українознавства, поширення освітніх знань серед населення тобто все те, що могло сприяти пробудженню національної свідомості українців краю та їх об’єднанню. Фінансова допомога просвітянам краю надавалася органами місцевої влади, самоврядувань, окремими громадянами. Посилання 29 chervnia v m. Talnomu, 1917 – 29 chervnia v m. Talnomu…1917 [June 29 in Talne …1917]. «Prosvita». Nova Rada. (Kyiv). 2 lypnia. [in Ukrainian]. Adamskyi, 2018 – Adamskyi V. R. «Prosvity» Podillia v dobu Ukrainskoi Tsentralnoi Rady (berezen 1917 – kviten 1918 rr.) [«Enlightenment» Podillya in the days of the Ukrainian Central Council (March 1917 - April 1918)] : Doslidzhennia. Dokumenty. Materialy. Khmelnytskyi: FOP Tsiupak A. A., 2018. 478 s. [in Ukrainian]. V Shukaivodi, 1917 – V Shukaivodi… 1917 [In Shukaivoda … 1917] – «Prosvita». Nova Rada. (Kyiv).28 kvitnia. [in Ukrainian]. Verstyuk, ta in., 2004 – Verstiuk V., Horobets V., Tolochko O. Ukraina i Rosiia v istorychnii retrospektyvi. Ukrainski proekty v Rosiiskii imperii [Ukraine and Russia in historical retrospective review. The Ukrainian projects in the Russian empire]. K., 2004. 504 s. [in Ukrainian]. Vynnychenko, 2007 – Vynnychenko V. Vidrodzhennia natsii. Reprynt. vidtvor. vyd. 1920 r. [Revival of the nation]: u 3 ch. K. : Vyd-vo polit. l-ry Ukrainy, 1990. Ch. III. 542 s. [in Ukrainian]. Herman, 1995 – Herman O. M. Diialnist tovarystva «Prosvita» na Podilli naprykintsi XIX I v pershii polovyni XX stolittia [Activities of the society «Enlightenment» in Podolia in the late XIX and early XX century]: dys. ... kand. ist. nauk: 07.00.01. Chernivtsi, 1995. 228 s. [in Ukrainian]. Hrytsak, 1996 – Hrytsak Ya. Narys istorii Ukrainy. Formuvannia modernoi ukrainskoi natsii u XIX-XX st. [Essays on the history of Ukraine: the formation of the modern Ukrainian nation of the XIX-XX centuries]. K.: Heneza, 1996. 358 s. [in Ukrainian]. DAKO – Derzhavnyi arkhiv Kyivskoi oblasti Doroshenko, 2007 – Doroshenko D. Moi spomyny pro nedavnie mynule (1914-1920 roky) [My memories of the recent past (1914-1920)]. K. : Tempora, 2007. 632 s. [in Ukrainian]. Kravchuk, 1996 – Kravchuk L. V. Kulturo-tvorcha diialnist ta prosvitnytskyi rukh v period Ukrainskoi derzhavnosti 1917–1920 rr. [Cultural activity and educational movement in the period of Ukrainian statehood 1917-1920]: avtoref. dys. ... kand. ist. nauk: 07.00.01. Chernivtsi, 1996. 23 s. [in Ukrainian]. Kulturno-prosvitnii hurtok, 1918 – Kulturno-prosvitnii hurtok…1918 [Cultural and educational circle…1918]. «Prosvita». Nova Rada. (Kyiv). 25 kvitnia. [in Ukrainian]. Lozovyi, 2006 – Lozovyi V. S. Poshyrennia prosvitnytskykh oseredkiv v ukrainskomu seli v period Tsentralnoi Rady (1917 r.) [Dissemination of educational centers in the Ukrainian countryside during the Central Rada (1917)]. Osvita, nauka i kultura na Podilli: zb. nauk. pr. / hol. red. kol.: P. T. Tronko. Kam’ianets-Podilskyi: Oiium, 2006. T. 7: mat. tretoho kruhloho stolu «Kultura, osvita i prosvitnytskyi rukh na Podilli u KhVIII – na pochatku KhKhI st.». S. 3-11. [in Ukrainian]. Ostashko,1997 – Ostashko T. Tovarystvo «Prosvita» – oseredky ukrainskoho natsionalno-osvitnoho rukhu za doby Tsentralnoi Rady [Society «Enlightenment» is a center of the Ukrainian national educational movement during the Central Rada] // Tsentralna Rada i ukrainskyi derzhavotvorchyi protses (do 80-richchia stvorennia Tsentralnoi Rady): Materialy nauk. konf., 20 bereznia 1997 r. NAN Ukrainy, In-t istorii Ukrainy. K., 1997. Ch. 2. S. 272-280. [in Ukrainian]. Reient, 2003 – Reient O. Ukraina v impersku dobu (XIX – pochatok XX st.) [Ukraine in the imperial era (XIX - early XX centuries)]. K., 2003. 338 s. [in Ukrainian]. Sarbei, 1999 – Sarbei V. Natsionalne vidrodzhennia Ukrainy [National revival of Ukraine]. K., 1999. 335 s. [in Ukrainian]. U mistechku Pokotylove, 1917 – U mistechku Pokotylove…1917 [In the town of Pokotylove…1917] – Chytalnia. Nova Rada. (Kyiv). 26 chervnia. [in Ukrainian]. U s. Tykhomu Khutori, 1917 – U s. Tykhomu Khutori…1917 [In the village of Tykhy Khutir] – «Prosvita». Nova Rada. (Kyiv). 1 zhovtnia. [in Ukrainian]. Faryna, 1993 – Faryna S. Ya. Rol «Prosvit» v ukrainskomu natsionalno-kulturnomu rusi na pochatku KhKh stolittia [The role of «Enlightenment» in the Ukrainian national and cultural movement in the early XIX century].: dys. ... kand. ist. nauk: 07.00.01. Kremenchuk, 1993. 233 s. [in Ukrainian]. TsDAVO Ukrainy – Tsentralnyi derzhavnyi arkhiv vyshchykh orhaniv vlady ta upravlinnia Ukrainy.

Bogusław Bakuła’s No Dependencies, the History and Analysis of the Polish Independent Literary and Cultural Movement Between 1976 and 1989

The author’s current work encompasses the history of the independent literature and culture of Poland between 1976-1989, it studies the phenomena and trends in literature, journalism and the humanities, that existed in independent circulation in Poland in spite of the widespread censorship supported by the communist state. Focuses on the reality contained in the works of independent authors, and shows the attitude towards history in essays and other literary works. The book presents also the oppositional self reflection to truth, identity and creative processes.

“Navigating the Beautiful Tension”

The book’s conclusion draws together the seven ethnographic studies by arguing that evangelical worship is better understood as a theological culture than as a static structure. In contrast to the scholarship Kathryn Tanner and Molly Worthen, which understands the culture of Christianity and/or evangelicalism as an essentially contested concept, this chapter ultimately affirms the perspective of theologians John Webster and Kevin Vanhoozer, who understand evangelicalism eschatologically, as a unified diversity. When congregations gather in the presence of the living God, they are dislocated and re-established, changed into something they were not before the event began. Consequentially, corporate worship is not a peripheral “extra” tacked on to a fully formed spiritual/political/cultural movement, but rather the crucible in which congregations forge, debate over, and enact their unique contributions to the American mosaic known as evangelicalism.

International Clout in the Political Salience of Traditional Leadership in South Africa

This paper argues that the international economic order, continental politics, and cultural movement have primarily shaped how traditional leaders evolved in South Africa. In this context, the overarching neoliberal economic influence can be understood from two interlaced factors: Firstly, post the soviet disintegration, South Africa necessarily underwent a structural transition in the sphere of political economy that opens up space for international actors. Secondly, the cultural plurality was increasingly recognised and protected, which further propitiates traditional leaders entrenching South Africa’s market economy. Therefore, understanding the political salience of traditional leadership in South Africa cannot be separated from the international clout that impinges on the local governmentality.

International Clout in the Political Salience of Traditional Leadership in South Africa

This paper argues that the international economic order, continental politics, and cultural movement have primarily shaped how traditional leaders evolved in South Africa. In this context, the overarching neoliberal economic influence can be understood from two interlaced factors: Firstly, post the soviet disintegration, South Africa necessarily underwent a structural transition in the sphere of political economy that opens up space for international actors. Secondly, the cultural plurality was increasingly recognised and protected, which further propitiates traditional leaders entrenching South Africa’s market economy. Therefore, understanding the political salience of traditional leadership in South Africa cannot be separated from the international clout that impinges on the local governmentality.

The Adaptive Reuse of Warehouse and Factory Buildings into Residential Living Spaces in Wellington, New Zealand

<p>Adaptive reuse does not only mean successfully putting new uses into an old shell. At best the impression is given that a building at the moment of its conversion has finally achieved its true destiny. Constructed during the industrial era, often utilitarian and non-descript in their design, warehouse and factory buildings were constructed to store and manufacture goods. Upon their obsolescence, due to containerisation, the closure of business, and subsequent dereliction through disrepair or disuse, these largely structurally sound buildings were left vacant until a cultural movement began in America, converting them into living and studio spaces. The adaptive reuse of these buildings resulted in a new programme, which was to provide residence and ‘store’ people. Much later, in the 1990s this movement spread to Wellington, New Zealand. This delay raises the issue of what makes a successful conversion of a warehouse or factory building to loft-style living space, and through which architectural approaches, criteria and methods may we examine these buildings? This thesis first examines pioneering examples of loft and warehouse living in SoHo, New York, from the initial subversive beginnings of the movement, when artists illegally occupied these spaces. It looks at the gentrification of neighbourhoods and how the loft eventually emerged as a highly sought after architectural living space, first in SoHo, New York before spreading globally to Wellington, New Zealand. Four Wellington warehouse and factory buildings that were converted into residential living spaces are examined and compared. The aim is to understand the conversion process and necessary strategies required to instil a new architectural programme within an existing warehouse or factory building, recognising the unique conditions in such converted architectural spaces. A reused, converted warehouse or former factory can acquire characteristics unique to that building: a certain patina of age, a residue of industrial history, imbedded qualities of surface, a unique architectural structure, as well as the location of the building itself. The case studies show how these imbedded characteristics, can be preserved when the building is converted, thereby retaining the building’s former history while providing a new function. This thesis then analyses whether any commonalities and differences in warehouse and factory living existed between Wellington and SoHo New York, in terms of the evolution of the cultural movement and architectural design. The thesis shows that successful approaches to conversion of factories or warehouses can both save the buildings from demolition, preserve and highlight their heritage and create an architecturally unique space, with inherent qualities that cannot be recreated in a new building. Thus, only upon conversion, can the building gain a sense that it has achieved its true destiny.</p>

The Adaptive Reuse of Warehouse and Factory Buildings into Residential Living Spaces in Wellington, New Zealand

<p>Adaptive reuse does not only mean successfully putting new uses into an old shell. At best the impression is given that a building at the moment of its conversion has finally achieved its true destiny. Constructed during the industrial era, often utilitarian and non-descript in their design, warehouse and factory buildings were constructed to store and manufacture goods. Upon their obsolescence, due to containerisation, the closure of business, and subsequent dereliction through disrepair or disuse, these largely structurally sound buildings were left vacant until a cultural movement began in America, converting them into living and studio spaces. The adaptive reuse of these buildings resulted in a new programme, which was to provide residence and ‘store’ people. Much later, in the 1990s this movement spread to Wellington, New Zealand. This delay raises the issue of what makes a successful conversion of a warehouse or factory building to loft-style living space, and through which architectural approaches, criteria and methods may we examine these buildings? This thesis first examines pioneering examples of loft and warehouse living in SoHo, New York, from the initial subversive beginnings of the movement, when artists illegally occupied these spaces. It looks at the gentrification of neighbourhoods and how the loft eventually emerged as a highly sought after architectural living space, first in SoHo, New York before spreading globally to Wellington, New Zealand. Four Wellington warehouse and factory buildings that were converted into residential living spaces are examined and compared. The aim is to understand the conversion process and necessary strategies required to instil a new architectural programme within an existing warehouse or factory building, recognising the unique conditions in such converted architectural spaces. A reused, converted warehouse or former factory can acquire characteristics unique to that building: a certain patina of age, a residue of industrial history, imbedded qualities of surface, a unique architectural structure, as well as the location of the building itself. The case studies show how these imbedded characteristics, can be preserved when the building is converted, thereby retaining the building’s former history while providing a new function. This thesis then analyses whether any commonalities and differences in warehouse and factory living existed between Wellington and SoHo New York, in terms of the evolution of the cultural movement and architectural design. The thesis shows that successful approaches to conversion of factories or warehouses can both save the buildings from demolition, preserve and highlight their heritage and create an architecturally unique space, with inherent qualities that cannot be recreated in a new building. Thus, only upon conversion, can the building gain a sense that it has achieved its true destiny.</p>

Generative Semantics 3: The Ethos

This chapter describes the distinctive ethos of Generative Semantics, which permeated the field from the late 1960s to the mid-1970s, exactly when the counterculture (“the hippies”) were flourishing as a broad cultural movement. While there were many personal motivations in the development of this ethos, a broad generalization holds that just as the counterculture was rooted in rejecting establishment values, the Generative Semantics ethos was rooted in a rejection of perceived Chomskyan values. Their intellectual style embraced humor (Chomsky epitomizes seriousness), political engagement (Chomsky was a forceful activist but segregated his political and linguistic work sharply), and a veneration of data for the sake of data (Chomsky’s data was always highly constrained, in direct service to his theoretical claims; Generative Semanticists eagerly pursued data even when it undermined their theories).

Representation of the Namasudras in Literature

In Bengali Dalit literature, the Namasudra writers and poets play a crucial role in combating the complete social margsinalization of Dalits, their movements, iconography, experiences, and worldview. According to Manohar Mouli Biswas, “It is a counter cultural movement that has been aiming to undo the age-old caste ridden oppressions against the dalits by representing their lives, deprivations, struggles, histories and promoting their culture and liberation through literature” (Biswas XXV). There have recently been many books written by Dalit Namasudra authors, some of which have been published in English. Using these archives and texts, we may now see the Dalit Namasudras from a different perspective, one that previously would not have been possible through the use of traditional historical archives and writings. Among them mentionable are Manohar Mouli Biswas’s Amar Bhubane Ami Benche Thaki translated as Surviving in My World, Manoranjan Byapari’s Itibritte Chandal Jiban translated as Interrogating My Chandal Life, Dr. Manoranjan Sarkar’s Ekjan Daliter Atmakatha, Jatin Bala’s Sikar Chenra Jiban and so on. This article attempts to rebuild the alternate history of the Namasudras by deconstructing the standard material on the subject using historical and literary analysis.

History, Memory and Legend: Contextualizing Joymoti Utsav in Assam

This paper traces the inception, emergence and relevance of the celebration of a historical figure of Assam – Joymoti – as the Joymoti Utsav (Joymoti Festival). With the first attested public celebration of the festival in Upper Assam in 1914, Joymoti Utsav was a landmark public celebration on multiple counts. Firstly, it created a feminist and nationalist consciousness in the region through its celebration of Joymoti – an Ahom princess; secondly, it marked public support to celebration of an ideal female figure whose qualities and character women were encouraged to aspire to; thirdly, it followed and also spearheaded a socio-cultural movement that found expression in literature and arts including the first Assamese movie Joymoti in 1934; fourthly, it brought together people and organizations in the making of a legacy that gave direction to the feminist movement in Assam thereby establishing it as a major socio-cultural feminist festival of Assam. This paper traces the emergence of this iconic festival in Upper Assam, its role in establishing feminist ideals, carving out a distinct regional history and nurturing national sentiment, its depiction in various literary genres of the 20th century and the current relevance of the festival in Assam. In doing so, the paper locates Joymoti Utsav in a socio-historical perspective in the context of Assam while crediting it with creating a feminist consciousness in the public discourse of early twentieth century Assam.