Gotowe bibliografie tematyczne / Pochayiv

Gotowa bibliografia na temat „Pochayiv”

Autor: Grafiati
Data publikacji: 26 lipca 2024

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Artykuły w czasopismach na temat "Pochayiv"

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Bochkovskaya, Valentina. "POCHAYIV'S PUBLISHING CENTER AS FACTOR OF CONSOLIDATION OF UKRAINIAN PEOPLE OF THE XVIII - BEGINNING OF THE XIX CENTURY". Almanac of Ukrainian Studies, nr 22 (2017): 77–82. http://dx.doi.org/10.17721/2520-2626/2017.22.13.

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Pochaivska Lavra was one of the largest cultural centers in the XVIII - the first third of the XIX century. Pochaivs’ka Lavra Printing house, after the printing house of the Kyiv-Pechers’k Monastery, was one of most powerful publishing center in the Ukrainian lands. Until the end of the XVIII century it published about 250 editions in Cyrillic and about 200 editions in Latin and others languages. At present, relevant is unbiased and objective coverage of all aspects of the activity of the Pochayivs’ka Lavra at the period of the Basilians as the least studied and on the other hand as the most productive period, especially in the book publishing process. The purpose of this article is an attempt to determine the role of the Pochayiv monastery as the center of the unification of Ukrainians, analyzing the repertoire of the Pochayiv publishing house at the 18th and the beginning of the 19th century, the language of publications, their design and contacts with other publishing houses. It is concluded that the most productive activity of the Pochayiv printing house was Uniate period - XVIII - beginning of the XIX century. The typical features of the printing industry of this time were: a diverse repertoire of books that included the spiritual and secular literature of various Christian confessions, original and translated works of religious moralistic content, multilingual editions, and their high artistic level. The activity of the Pochayiv Assumption printing house extending beyond narrow confessional boundaries. Like the Kyiv editions were used not only by the Orthodox, but also by the Catholics of the Byzantine rite, the Pochaiv books and engravings spread among the Orthodox population of Ukraine. The undoubted merit of this cultural and spiritual center was that it continued the tradition of printing Ukrainian-language publications in conditions where the Kyiv- Pechers’ka printing house was deprived of such a possibility under the pressure of decrees of Russian secular and church authorities. The Pochayiv printing house maintained close contacts with other publishing centers - both Uniate and Orthodox. This is evidenced by the active using and reprint of their publications in Pochaiv. Despite the different denominations, there were close contacts between the Pochayiv Uniate and Kyiv-Pechers’k Orthodox printing houses. This testified to the spiritual unity of Ukrainian lands besides state borders, religious and administrative barriers of secular and church authorities.
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Bochkovskaya, Valentina. "POCHAYIV'S PUBLISHING CENTER AS FACTOR OF CONSOLIDATION OF UKRAINIAN PEOPLE OF THE XVIII - BEGINNING OF THE XIX CENTURY". Almanac of Ukrainian Studies, nr 22 (2017): 77–82. http://dx.doi.org/10.17721/2520-2626/2017.22.13-1.

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Pochaivska Lavra was one of the largest cultural centers in the XVIII - the first third of the XIX century. Pochaivs’ka Lavra Printing house, after the printing house of the Kyiv-Pechers’k Monastery, was one of most powerful publishing center in the Ukrainian lands. Until the end of the XVIII century it published about 250 editions in Cyrillic and about 200 editions in Latin and others languages. At present, relevant is unbiased and objective coverage of all aspects of the activity of the Pochayivs’ka Lavra at the period of the Basilians as the least studied and on the other hand as the most productive period, especially in the book publishing process. The purpose of this article is an attempt to determine the role of the Pochayiv monastery as the center of the unification of Ukrainians, analyzing the repertoire of the Pochayiv publishing house at the 18th and the beginning of the 19th century, the language of publications, their design and contacts with other publishing houses. It is concluded that the most productive activity of the Pochayiv printing house was Uniate period - XVIII - beginning of the XIX century. The typical features of the printing industry of this time were: a diverse repertoire of books that included the spiritual and secular literature of various Christian confessions, original and translated works of religious moralistic content, multilingual editions, and their high artistic level. The activity of the Pochayiv Assumption printing house extending beyond narrow confessional boundaries. Like the Kyiv editions were used not only by the Orthodox, but also by the Catholics of the Byzantine rite, the Pochaiv books and engravings spread among the Orthodox population of Ukraine. The undoubted merit of this cultural and spiritual center was that it continued the tradition of printing Ukrainian-language publications in conditions where the Kyiv- Pechers’ka printing house was deprived of such a possibility under the pressure of decrees of Russian secular and church authorities. The Pochayiv printing house maintained close contacts with other publishing centers - both Uniate and Orthodox. This is evidenced by the active using and reprint of their publications in Pochaiv. Despite the different denominations, there were close contacts between the Pochayiv Uniate and Kyiv-Pechers’k Orthodox printing houses. This testified to the spiritual unity of Ukrainian lands besides state borders, religious and administrative barriers of secular and church authorities.
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Bulyha, Olexander. "«Mykola Kostomarov’s pilgrimage to the Pochayiv Lavra». Correspondence and memoirs". 34, nr 34 (30.06.2022): 20–25. http://dx.doi.org/10.26565/2227-6505-2022-34-02.

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Objective: based on correspondence and memoirs, to explore the work of a professional historian who uses the region of his temporary habitation, in order to collect materials for his own research interests. The research methodology is based on the principles of historicism, objectivity, systematization, religious impartiality, and worldview pluralism. This made it possible to consider the processes that took place in the Pochaiv Monastery and were caused by state-political and religious-confessional changes, which were reflected in the historical progress of this Volyn monastery. Scientific novelty. The stay of a scientist and a Christian in the largest monastery of the region, which attracted a researcher as a historical object and a pilgrim, as a Christian monastery, was analyzed. The past is presented universally: a) in the context of the profession of a scientist who visits historical sites, studies various sources, collects oral evidence, folklore materials; b) from point of view of a pilgrim traveler who honors monastic shrines, observes the peculiarities of monastic life, the psychology of the inhabitants of the monastery, notes the presence of other Christian objects in the orbit of monastic activity. The urgency stems from the tasks of comprehensive study of the past of Ukrainian monasteries - centers of spirituality, education, culture and art. The urgency is also conditioned due to the contribution of Pochaiv monastery in the process of creating national cultural heritage. The state of the research of the problems of the Pochayiv Monastery requires in-depth study of issues related to various aspects of the functioning of the largest Christian monastery in Volyn. Conclusions. Mykola Kostomarov memoirs and correspondence about his stay in the Pochaiv Monastery,which reflect the life of the monastery after Volhynia became part of Russia,allow us to understand the confessional atmosphere in the newly annexed territories. They are a kind of source that will help novice scholars to understand the diversity of the historian s work, which is based on the documentary diversity of the era they are studying. Continuation of the search for and elaboration of new materials related to the biography of Mykola Kostomarov will further reveal the scientific potential of this person, will complement the knowledge about his achievements in the field of historiography.
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Rychko Viktoriya. "POCHAYIV LAVRA IN THE PERIOD OF ACQUISITION OF AUTOCEPHALY BY UKRAINIAN ORTHODOX CHURCH: POSITION, DEMONSTRATION OF REACTION, PROSPECTS". International Journal of Innovative Technologies in Social Science, nr 4(25) (31.05.2020): 12–17. http://dx.doi.org/10.31435/rsglobal_ijitss/31052020/7056.

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The article studies the reaction of famous monastic vow in Ukraine – The Holy Dormition Pochayiv Lavra on the acquisition of autocephality by Ukrainian Orthodox. Through the lens of facts proving its activity, it is explained that in the activation process of getting tomos of autocephality by the Orthodox Church of Ukraine, Pochayiv Lavra demonstrated the opposition to initiatives, directed at the formation of Ukrainian Orthodox national character. The document, which officially declared it, was “Address of Metropolitan Volodymyr, Father Superior of the Holy Dormition Lavra, regarding risk and “tomos””. The destructive activity of Pochayiv Lavra concerning the problem of overcoming the Orthodox conflict in Ukraine was demonstrated in mobilization of its piligrims to the participation in the acts that were pseudo-protest movements in nature, which were aimed at the destabilization of Ukrainian society and activation of intrapublic protests. In the end it could have been the reason not only for the interruption or even cancellation of the religious and church project of acquiring the status of Local Church by Ukrainian Orthodox Church, but in wider context – the significant slowdown of the consolidation of Ukrainian society and rollout of its national identity accumulation process.
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Ooksana, Dyachok. "Compositional Peculiarities of Planning the Pochayiv Lavra Architectural Ensemble". Środowisko Mieszkaniowe 20 (2017): 81–84. http://dx.doi.org/10.4467/25438700sm.17.050.7671.

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Bystrytska, Ella Volodymyrivna. "Orthodox arrangement of the Pochaiv Lavra in the second third of the XIX century." Ukrainian Religious Studies, nr 92 (3.01.2021): 13–41. http://dx.doi.org/10.32420/2020.92.2149.

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Abstract: A series of imperial decrees of the 1820s ordering the establishment of a Greco-Uniate Theological Collegium and appropriate consistories contributed to the spread of the autocratic synodal system of government and the establishment of control over Greek Uniate church institutions in the annexed territories of Right-Bank Ukraine. As a result, the Greco-Uniate Church was put on hold in favor of the government's favorable grounds for the rapid localization of its activities. Basilian accusations of supporting the Polish November Uprising of 1830-1831 made it possible to liquidate the OSBM and most monasteries. The transfer of the Pochaiv Monastery to the ownership of the Orthodox clergy in 1831 was a milestone in the liquidation of the Greco-Uniate Church and the establishment of a Russian-style Orthodox mono-confessionalism. On the basis of archival documents, the political motivation of the emperor's decree to confiscate the Pochayiv Monastery from the Basilians with all its property and capital was confirmed. The transfer to the category of monasteries of the 1st class and the granting of the status of a lavra indicated its special role in strengthening the position of the autocracy in the western region of the Russian Empire. The orders of the Holy Synod outline the key tasks of ensuring the viability of the Lavra as an Orthodox religious center: the introduction of continuous worship, strengthening the personal composition of the population, delimitation of spiritual responsibilities, clarifying the affiliation of the printing house. However, maintaining the rhythm of worship and financial and economic activities established by the Basilians proved to be a difficult task, the solution of which required ten years of hard work. In order to make quick changes in the monastery, decisions were made by the emperor and senior government officials, and government agencies were involved at the local level, which required the coordination of actions of all parties to the process.
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Diachok, O. M. "THE INFLUENCE OF THE SOCIO - POLITICAL FACTORS ON THE PROCESS OF FORMATION OF ARCHITECTURE OF HOLУ – DORMITION POCHAYIV LAVRA". Problems of theory and history of architecture of Ukraine, nr 19 (11.04.2019): 181–91. http://dx.doi.org/10.31650/2519-4208-2019-19-181-191.

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Levytska, Mariana. "THE «SACRED RUS» CONCEPT AND SACRALISATION OF THE IMPERIAL POWER BY THE RELIGIOUS ART (POCHAYIV MONASTERY IN 19TH CENTURY SAMPLE)". Ethnology Notebooks 139, nr 1 (22.01.2018): 179–88. http://dx.doi.org/10.15407/nz2018.01.179.

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Kovaleva, Elizaveta O. "Vitaliy (Maksimenko) and his efforts to create the Pochaiv Bank". Rusin, nr 67 (2022): 206–25. http://dx.doi.org/10.17223/18572685/67/12.

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Drawing on previously unpublished archival sources and new materials of periodicals of the Volhynian province, the article examines the history of The Pochaev-Volhynian People's Loan Society and the role of Archimandrite Vitaly (Maksimenko) in the creation of the Pochaiv Bank. Particular attention is paid to the analysis of historical realities and the problems Father Vitaly had to face during the implementation of this project. In the early 20th century, several factors influenced the agrarian question in the Volhynian Governorate. The price of the fertile lands of this region was constantly growing, and the Volhynian peasants could not compete with the expansion of the non-native population (Jews, Poles, Germans). Having no alternative and suffering from a lack of land, the peasants were forced to borrow money either at an extremely high percentage from the Jews, or on very difficult terms from the landowners. To alleviate the situation of the Volhynian peasantry, Vitaly (Maksimenko) created a credit institution to give loans to the needy at a lower interest rate than those offered by usurers and landowners. Those who own excess funds could get a high interest rate on deposits. Having concentrated in his hands the editorial of the Pochaev Lavra and the leadership of the Pochaev Department of the Union of the Russian People, Archimandrite Vitaliy (Maksimenko) achieved the main goal of alleviating the situation of land-poor peasants. Despite the difficulties and obstacles that arose from both ideological opponents and local authorities, managed to create a large-scale banking institution with an extensive network of branches.
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Diachok, Oksana. "ARCHITECTURE OF BASILIAN MONASTERIES IN THE PROCESS OF FORMING THE SACRED IMAGE OF THE CITIES OF TERNOPIL REGION". Current problems of architecture and urban planning, nr 60 (26.04.2021): 12–22. http://dx.doi.org/10.32347/2077-3455.2021.60.12-22.

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The article highlights the peculiarities of the formation of the sacred image of the modern Ternopil region under the influence of the architecture of the Basilian monastery complexes. Active missionary activity of the Order led to the founding, construction and reconstruction of ancient monasteries, which today are the decoration of the settlements of the region. These architectural ensembles are expressive compositional dominants in the historical environment of cities. The most famous monastic complexes in Ternopil include the Holy Dormition Pochayiv Lavra, the main buildings of which were built in the union period, the Basilian Monastery in Buchach, the Uhornytsky (Pidhoryansky) Monastery, and the Basilian Monastery near Strusov. The buildings of monasteries are monuments of sacred art and important objects of national cultural heritage. Innovations that affected the ideological doctrine were reflected in the construction of the church: from a closed space monasteries turned into representative open complexes. In the interior of the temples, low partitions were replaced by wall altars, confessionals appeared, and so on. Some of the surviving altars today are masterpieces of sacred art. The Basilian monasteries reached their peak in the Baroque era under the patronage of wealthy families and with the involvement of leading European and Ukrainian architects. Their architecture forms the historical and cultural appearance of the Ternopil region. Monasteries represented the Western Ukrainian identity, performed sacred, defensive, cultural, functions, became an important part of the planning and figurative structure of cities and still give them an ideological color. The research convinces us of the importance of preserving monastic complexes, which carry the genetic memory of the nation, help to reconnect with our own historical past and complement our knowledge of the history of architecture.
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Rozprawy doktorskie na temat "Pochayiv"

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Горопаха, Б. "Почаївська лавра очима Т.Г. Шевченка". Thesis, Сумський державний університет, 2016. http://essuir.sumdu.edu.ua/handle/123456789/47758.

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Багато людей бачать Почаївську лавру своїми очима по різному , в певних ракурсах, зрозумілих кожному потрібностях які відчуває та чи інша особа , тому хочеться розповісти як бачив Почаївську лавру Шевченко, коли відвідував Почаїв, що він відчував знаходячись біля такої великої святині . А також який неоцінений фольклорний багаж народності та традиційної української релігійності перейняв від місцевих жителів.
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Lukashonok, Alexander. "The Akafist service to our righteous Father Amfilokhy of Shumsk, wonder-worker of the Pochaev lavra, along with his life and miracles". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Książki na temat "Pochayiv"

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Khaukha, L. V. (Li︠u︡dmyla Vasylivna) i Adamovych, V. A. (Valeriĭ Anatoliĭovych), red. Kataloh vydanʹ Pochaïvsʹkoho ta Univsʹkoho monastyriv XVIII-XX st: Z kolekt︠s︡iĬ Muzei︠u︡ knyhy i drukarstva Ukraïny. Kyïv: Vydavnychyĭ dim "Kyi︠e︡vo-Mohyli︠a︡nsʹka akademii︠a︡", 2008.

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Bird, John. The miraculous icon of Pochaiv. Dublin]: Veritas, 1989.

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Savchenco, S. The Pochaev Monastery in Ukraine. [Kiev?]: ACSIOS, 1995.

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Lystopad, Antonina. Pochaïv: Istorychna povistʹ v poezii︠a︡kh. Kyïv: Vyd-vo imeni Oleny Telihy, 2005.

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Pravoslavnye Lavry Ukrainy: Kiev, Svi︠a︡togorʹe, Pochaev. Moskva: Algoritm, 2011.

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Lenyk, Volodymyr. Ukraïnsʹka orhanizovana molodʹ: Molodechi orhanizat͡s︡iï vid pochatkiv do 1914 r. Mi͡u︡nkhen: Ukraïnsʹkyĭ vilʹnyĭ universytet, 1995.

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Dzi͡uban, Roman. Drukariv zakhopleno v Polot︠s︡ʹku: (do pochatkiv bilorusʹkoho, ukraïnsʹkoho ta moskovsʹkoho drukarstva) : robocha hipoteza. Lʹviv: Prostir-M, 2013.

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Chechelʹ, Natalii︠a︡. Povertai︠u︡chy stylʹ: Filosofsʹko-antropolohichnyĭ dyskurs ukraïnsʹkoĭ vydovyshchnoï i dramatychnoï kulʹtury vid pochatkiv do XVIII st : monohrafii︠a︡. Kyïv: Parapan, 2004.

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Melʹnychuk, B. I. Vyprobuvanni͡a︡ istynoi͡u︡: Problema istorychnoï ta khudoz͡h︡nʹoï pravdy v ukraïnsʹkiĭ istoryko-biohrafichniĭ literaturi (vid pochatkiv do sʹohodenni͡a︡). Kyïv: Akademii͡a︡, Vydavnychyĭ t͡s︡entr, 1996.

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Hrom'i︠a︡k, R. T. Istorii︠a︡ ukraïnsʹkoï literaturnoï krytyky: Vid pochatkiv do kint︠s︡i︠a︡ XIX stolitti︠a︡ : posibnyk dli︠a︡ studentiv humanitarnykh fakulʹtetiv vyshchykh navchalʹnykh zakladiv. Ternopilʹ: Pidruchnyky & Posibnyky, 1999.

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Części książek na temat "Pochayiv"

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"pochay, v." W Oxford English Dictionary. Wyd. 3. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/9307192326.

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Nataliia, Zabolotna. "Attribution of Cyrillic old prints without publication information from Pochaiv, Univ and Suprasl". W The attribution and expertise of book monuments: based on the V.I. Vernadsky National Library of Ukraine Institute of Book Science experience, 111–26. PH “Akademperiodyka”, 2023. http://dx.doi.org/10.15407/akademperiodyka.494.111.

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Streszczenia konferencji na temat "Pochayiv"

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ЖУРАВЛЕВА, Е. Н., Е. И. ШОШИНА, Н. Н. КАРПУН i Д. Л. МУСОЛИН. "ТРОФИЧЕСКИЕ СВЯЗИ POCHAZIA SHANTUNGENSIS (CHOU & LU, 1977) (HEMIPTERA: CICADELLIDAE, RICANIIDAE) – НОВОГО ВИДА ДЛЯ ЭНТОМОФАУНЫ РОССИИ". W СОВРЕМЕННОЕ СОСТОЯНИЕ И ПРОБЛЕМЫ СОХРАНЕНИЯ БИОРЕСУРСОВ. Магарин О.Г., 2023. http://dx.doi.org/10.47370/978-5-00238-028-2-2023-211-219.

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Цикадка Pochazia shantungensis (Chou & Lu, 1977) была впервые выявлена на территории России в 2022 г. на Ligustrum lucidum W.T. Aiton в декоративных насаждениях г. Сочи. Исследование трофических ассоциаций нового для России фитофага позволило выявить питание вида на 24 видах растений из 18 семейств. 37,5 % выявленных кормовых пород имеют восточноазиатское происхождение, 33,3 % – североамериканское. Отмечено питание инвайдера и на аборигенных растениях Кавказа – Periploca graeca L., Ficus carica L. и Prunus laurocerasus L.
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