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Автор: Grafiati

Опубліковано: 1 березня 2025

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1

Bryant, Michael. "Canaries in the Mineshaft of American Democracy: North American Settler Genocide in the Thought of Raphaël Lemkin." Genocide Studies and Prevention 14, no. 1 (May 2020): 21–39. http://dx.doi.org/10.5038/1911-9933.14.1.1632.

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Анотація:

Although it is often assumed that Raphael Lemkin’s original concept of genocide related only to Nazi atrocities, in fact the elements of the offense as Lemkin construed it predate his elaboration of genocide in Axis Rule in Europe. It is clear from Lemkin’s published and unpublished writings that he intended his definition to apply to other mass exterminations, including settler-Indian interactions on the North American frontier. Lemkin forsook the constrictive hermeneutics of legal formalism in favour of a broad understanding of genocide. At the heart of his concept was a concern with the preservation of unique cultural forms—the very phenomena under threat from civilian settler colonialism. Lemkin’s surprisingly non-legalistic concept of genocide is rooted less in 20th century legal developments than in European Romanticism. While law was the integument of his concept, the urge to protect cultural ways of being in the world was its life-blood.

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2

Amir, Ruth. "Law Meets Literature: Raphael Lemkin and Genocide Studies." Pólemos 12, no. 2 (September 25, 2018): 429–47. http://dx.doi.org/10.1515/pol-2018-0024.

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Abstract Raphael Lemkin (1900–1959) was a Polish-Jewish jurist who coined the term genocide and worked tirelessly for its codification in the United Nations Convention on the Prevention and Punishment of Genocide as a crime under international law. Most of his writings on genocide were published around fifty years posthumously as the core of the field of genocide studies that emerged in the 1990s. Bearing the sense of inseparability of Lemkin the author and his writings, this article concerns the death-of-the-author postulate amid the origin myth that surrounds him. It engages in his strategies for resisting his death as an author and with the multiple professional, political, and social languages that probe and transgress their respective genres. While genocide studies now seem to reluctantly critique Lemkin’s ideas, they nevertheless remain captivated by Lemkin the author and seem to be affected by his passion, multiple voices, languages, and genres. In this they tread in his footsteps in both form and content.

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3

Muchowski, Jakub. "Rafał Lemkin i historia powszechna ludobójstw." Zagłada Żydów. Studia i Materiały, no. 18 (March 11, 2023): 462–72. http://dx.doi.org/10.32927/zzsim.864.

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W artykule omawiam wypowiedzi historyczne Rafała Lemkina przy użyciu kategorii historii powszechnej. Lemkin jest autorem niedokończonej książki, która miała w jego zamierzeniu zebrać dzieje masowej przemocy na wszystkich kontynentach od starożytności po czasy najnowsze, i wielu komentarzy (rozsianych po różnych pracach), w których porównuje dawną i współczesną przemoc przy użyciu pojęcia ludobójstwa. Wypowiedzi te łączy i porządkuje pojęcie historii powszechnej, które odnosi się do szacownej tradycji uprawiania historiografii rozwijającej się od XVI w. Napędzane ideą uniwersalizmu podejście opierało się na przekonaniu, że historia jest jedna i wspólna dla całej ludzkości, obejmuje tylko te zjawiska, które miały wpływ na dzisiejszy kształt świata, ma centrum (Europę), może osądzać przeszłość i wreszcie wyraża się w spójnej wielkiej opowieści, której sensem jest postęp. Kategoria historii powszechnej pozwala zadać spuściźnie Lemkina nowe pytania, uzupełnić wiedzę o jego biografii intelektualnej i rozumieniu pojęcia ludobójstwa przez przywołanie takich zagadnień, jak relacja Europy i państw nieeuropejskich, idea postępu, definicja ludzkości, geneza prawa międzynarodowego.

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4

Tarczyński, Dominik. "Aktualność pojęcia ludobójstwa Rafała Lemkina w kontekście działań Rosji w Ukrainie." Studia Prawnicze KUL, no. 4 (January 11, 2024): 151–64. http://dx.doi.org/10.31743/sp.16598.

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W artykule przedstawiono sylwetkę wybitnego prawnika Rafała Lemkina. Skupiono się na jego działalności w II Rzeczypospolitej, na forum międzynarodowym do roku 1939 oraz działalności po roku 1940 poza granicami Polski. Rafał Lemkin uważany jest za twórcę pojęcia i terminu „ludobójstwa” oraz głównego animatora Konwencji Organizacji Narodów Zjednoczonych z dnia 9 grudnia 1948 r. w sprawie zapobiegania i karania zbrodni ludobójstwa. W tekście omówiono proces ewolucji pojęcia „ludobójstwa” z uwzględnieniem aspektu wrażliwości społecznej Rafała Lemkina. Poruszono kwestię wpływu dzieł tego autora na końcowy kształt definicji ludobójstwa. Wskazano analogię między zdefiniowaniem ludobójstwa przez Lemkina a trwającą wojną na Ukrainie, podkreślono aktualność jego dzieł w kontekście współczesności, uwzględniając zagrożenia nowych technologii oraz przemian kulturowych. Przywołano nowatorskie i odbierane jako kontrowersyjne w niektórych kręgach podejście Lemkina do przestępstwa zbrodni ludobójstwa. Zwrócono także uwagę na konieczność dalszego prowadzenia studiów nad pracami Lemkina oraz rozwijania badań nad nowymi obszarami, które mogą stać się „zbrodnią zbrodni” w obecnych czasach.

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5

Madajczyk, Piotr. "Raphael Lemkin and West Germany’s Accession to the Convention on the Prevention and Punishment of the Crime of Genocide." Rocznik Polsko-Niemiecki, no. 28 (December 17, 2020): 47–60. http://dx.doi.org/10.35757/rpn.2020.28.14.

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On 20 December 1950, the Secretary General of the United Nations invited the Federal Republic of Germany to accede to the Convention on the Prevention and Punishment of the Crime of Genocide of 9 December 1948. For several reasons the West German authorities treated the Convention as a tool to conduct foreign policy. The ratification of the Convention by West Germany and the form in which it was to take place were also important for Lemkin. Lemkin’s aforementioned fears explain why it was so important to him that the German language version of the Convention did not include phrases that distorted its original connotation and bring it closer to the Nuremberg principles. After a meeting of the Bundestag Law Committee on 3 May 1954, the West German justice minister informed Lemkin about the course of the discussions and also informed him that most of the proposed amendments and changes were accepted.

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6

Pasichnyk, V. V. "Raphael Lemkin’s conception of genocide and background of its emergence." Uzhhorod National University Herald. Series: Law 4, no. 85 (November 25, 2024): 308–15. http://dx.doi.org/10.24144/2307-3322.2024.85.4.45.

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The article is devoted to the study of the concept of genocide proposed by Raphael Lemkin and its evolution in international law. R. Lemkin – the author of the term «genocide» – developed a broad concept of this crime, which included not only the physical elimination of the national, ethnic or social groups but also the destruction of their language, culture, social structure and economic base. However, after the adoption of the UN Convention on the Prevention and Punishment of the Crime of Genocide in 1948, the legal definition of genocide was significantly narrowed. The article analyses R. Lemkin’s views on defining the scope of what can be considered genocidal acts, in particular, in the context of the Holocaust and other crimes committed by the Nazis, as well as in the context of the Holodomor. The article also examines the historical background of the emergence of the concept of genocide and the evolution of international legal instruments that protected the rights of national, ethnic and cultural groups before the emergence of this concept. In particular, the role of the Hague Conventions, many peace treaties, decisions of international judicial bodies and reports of international administrative bodies in the formation of legal prerequisites for the protection of the rights of the specified groups before the introduction of the concept of genocide and the adoption of the UN Convention on the Prevention and Punishment of the Crime of Genocide of 1948 is analysed. In addition, the article analyses in detail the differences between the original concept of R. Lemkin and the narrower concept that was enshrined in the 1948 UN Convention on the Prevention and Punishment of the Crime of Genocide. Also, the views of modern scholars regarding the concept of genocide proposed by R. Lemkin are discussed. The results of this research may be useful for further analysis of the intellectual heritage of R. Lemkin, the influence of his concept of genocide on the development of modern international law, as well as for the further search for ways to improve international standards for the protection of minority rights and international legal instruments for the prevention of genocide, punishment for its commission and protection of its victims.

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7

Stokowski, Michał Paweł. "Z badań nad białostockim epizodem w biografii Rafała Lemkina." Miscellanea Historico-Iuridica 20, no. 1 (2021): 177–86. http://dx.doi.org/10.15290/mhi.2021.20.01.09.

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Rafał Lemkin became famous in historiography as the creator of the concept of genocide (genocide). This Polish lawyer of Jewish origin, graduated from the Faculty of Law at the University of Jan Kazimierz in Lviv and was a pupil of the outstanding Polish criminal lawyer Juliusz Makarewicz. From his student days, he became interested in the lack of legal regulations in the field of criminal liability for committing mass murders on a specific national or ethnic group. An important impulse for the development of this thought for the young Lemkin were the famous trials of the assassins Talaat Pasha, responsible for the slaughter of Armenians during the Great War, and Symon Petlura, charged with the responsibility for pogroms against Jews in Ukraine. Before the outbreak of World War II, Rafał Lemkin, as part of his activity in the Polish section of the International Criminal Law Association, presented at a conference in Madrid in 1933 the first visions of the concept of international criminal jurisdiction of genocide offenses. After the outbreak of World War II and his escape to the United States, he started working in the War Department and as a university lecturer. In 1944, he published his opus magnum – “The Axis Rule in Occupied Europe”, where he formulated and accurately described the concept of genocide as a crime of international law. Lemkin’s idea was quickly appreciated. As early as December 1946, the UN General Assembly passed a resolution recognizing genocide as a crime of international law, and two years later it adopted the Convention on the Prevention and Punishment of the Crime of Genocide. He described his extremely interesting life in the autobiography entitled “Totally Unofficial”, which was translated and published in Poland in 2018. Rafał Lemkin describes many details of his life, but omits the period of his residence in Białystok, where he allegedly passed his matriculation exams in 1919, and his student days at the Jagiellonian University, when he gained the necessary experience and knowledge in legal fields to help him develop the concept of criminalisation of genocide.

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8

Jones, Adam. "Lemkin on Genocide." Journal of Genocide Research 15, no. 2 (June 2013): 233–36. http://dx.doi.org/10.1080/14623528.2013.789212.

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9

MCFARLAND, Sam, and Katarzyna HAMER. "JAK LUDOBÓJSTWO ZOSTAŁO UZNANE ZA ZBRODNIĘ – DZIEDZICTWO RAFAŁA LEMKINA." Civitas et Lex 10, no. 2 (June 30, 2016): 69–85. http://dx.doi.org/10.31648/cetl.2306.

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Raphael Lemkin is hardly known to a Polish audiences. One of the most honored Poles of theXX century, forever revered in the history of human rights, nominated six times for the Nobel PeacePrize, Lemkin sacrificed his entire life to make a real change in the world: the creation of the term“genocide” and making it a crime under international law. How long was his struggle to establishwhat we now take as obvious, what we now take for granted?This paper offers his short biography, showing his long road from realizing that the killing oneperson was considered a murder but that under international law in 1930s the killing a million wasnot. Through coining the term “genocide” in 1944, he helped make genocide a criminal charge atthe Nuremburg war crimes trials of Nazi leaders in late 1945, although there the crime of genocidedid not cover killing whole tribes when committed on inhabitants of the same country nor when notduring war. He next lobbied the new United Nations to adopt a resolution that genocide is a crimeunder international law, which it adopted on 11 December, 1946. Although not a U.N. delegate – hewas “Totally Unofficial,” the title of his autobiography – Lemkin then led the U.N. in creating theConvention for the Prevention and Punishment of the Crime of Genocide, adopted 9 December, 1948.Until his death in 1958, Lemkin lobbied tirelessly to get other U.N. states to ratify the Convention.His legacy is that, as of 2015, 147 U.N. states have done so, 46 still on hold. His tomb inscriptionreads simply, “Dr. Raphael Lemkin (1900–1959), Father of the Genocide Convention”. Without himthe world as we know it, would not be possible.

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10

Garbowski, Christopher. "Rafał Lemkin: Biografia intelektualna [Rafał Lemkin: An intellectual biography]." Polish Review 69, no. 3 (October 1, 2024): 145–47. http://dx.doi.org/10.5406/23300841.69.3.12.

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11

Eyre-Walker, D. "Joan Lemkin (nee Casserley)." BMJ 327, no. 7417 (September 27, 2003): 754—e—754. http://dx.doi.org/10.1136/bmj.327.7417.754-e.

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12

Sayapin, S. "Raphael Lemkin: A Tribute." European Journal of International Law 20, no. 4 (November 1, 2009): 1157–62. http://dx.doi.org/10.1093/ejil/chp088.

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13

Mako, Shamiran. "Cultural Genocide and Key International Instruments: Framing the Indigenous Experience." International Journal on Minority and Group Rights 19, no. 2 (2012): 175–94. http://dx.doi.org/10.1163/157181112x639078.

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Since its introduction by Raphael Lemkin during the Second World War, cultural genocide has served as a conceptual framework for the non-physical destruction of a group. Following a vigorous debate over the legitimacy of the concept by states fearing prosecution for ethnocidal acts, namely Australia, the United States, Sweden and Canada, cultural genocide/ethnocide was abrogated from the 1948 Genocide Convention. This pivotal move has shifted the frame of analysis and has sparked a contentious debate about the distinguishing elements of the physical destruction of a people and their cultural dissipation. The achievements of the indigenous peoples’ movement throughout the 1980s reignited the debate surrounding cultural genocide within the international arena. This article is both a survey of cultural genocide of indigenous populations of North America, South America and Australia, as well as the role of indigenous social movements within the international arena. It analyzes the development of cultural genocide within international law by Raphael Lemkin, its subsequent debate by the United Nations’ Ad Hoc Committee on Genocide, its omission from the Genocide Convention, and its reintroduction by indigenous peoples’ mobilization to the international arena. The Declaration on the Rights of Indigenous Peoples, the Indigenous Peoples Rights Act (Philippines), the International Covenant on Economic, Social, and Cultural Rights, the various findings of the International Criminal Tribunal for the former Yugoslavia relating to cultural genocide, the conference findings of the Organization for Security and Co-operation in Europe relating to minorities, along with Lemkin’s original reference to the term will be used as frameworks for illuminating the extent and gravity of such crimes.

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14

Hartwell, Leon. "Raphael Lemkin: The Constant Negotiator." Negotiation Journal 37, no. 2 (March 27, 2021): 221–47. http://dx.doi.org/10.1111/nejo.12359.

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15

Serbyn, R. "Lemkin on Genocide of Nations." Journal of International Criminal Justice 7, no. 1 (March 1, 2009): 123–30. http://dx.doi.org/10.1093/jicj/mqp002.

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16

Stone, Dan. "Raphael Lemkin on the Holocaust." Journal of Genocide Research 7, no. 4 (December 2005): 539–50. http://dx.doi.org/10.1080/14623520500349985.

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17

Frieze, Donna-Lee. "New approaches to Raphael Lemkin." Journal of Genocide Research 15, no. 3 (September 2013): 247–52. http://dx.doi.org/10.1080/14623528.2013.821219.

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18

Hofmann, Robin. "Conference Report – “The Genocide Convention” International Conference: Commemorating its 60th Anniversary (4 – 6 December 2008 Marburg, Germany)." German Law Journal 10, no. 5 (May 1, 2009): 621–28. http://dx.doi.org/10.1017/s2071832200001255.

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In 1944 Raphael Lemkin wrote in his book titled Axis Rule in Occupied Europe: “By Genocide we mean the destruction of a nation or an ethnic group.” Four years later, on 9 December 1948 the term “genocide” coined by Lemkin simply by merging the Greek word “genos” (people) and the Latin word “caedere” (to kill) was adopted by the General Assembly of the United Nations in the Genocide Convention. Now, six decades later an international conference on the occasion of the 60th anniversary of the Genocide Convention took place from the 4th – 6th December in Marburg and the city of Frankfurt in Hesse/Germany sponsored mainly by the German Foreign Office and the Fritz-Thyssen Foundation. The main purpose was to discuss the implications of the genocide convention from 1948 on an international platform with scholars from different countries and disciplines.

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19

Bazyler, Michael J. "In the Footsteps of Raphael Lemkin." Genocide Studies and Prevention 2, no. 1 (April 2007): 51–56. http://dx.doi.org/10.3138/y418-1v62-w5n2-g873.

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20

Sałkiewicz-Munnerlyn, Ewa. "Position of Rafal Lemkin on abortion." Ukrainian Journal of International Law 4 (December 31, 2022): 30–35. http://dx.doi.org/10.36952/uail.2022.4.30-35.

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21

Ceran, Tomasz. "Lemkin i Bauman – dwie koncepcje ludobójstwa." Dzieje Najnowsze 55, no. 4 (April 28, 2024): 115–28. http://dx.doi.org/10.12775/dn.2023.4.06.

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Wśród pięćdziesięciu kluczowych myślicieli analizujących Holocaust i ludobójstwo wymienia się dwóch Polaków pochodzenia żydowskiego: prawnika Rafała Lemkina i socjologa Zygmunta Baumana. Celem artykułu są charakterystyka i analiza porównawcza dwóch koncepcji ludobójstwa (genocydu), okoliczności, w jakich powstały, oraz próba odpowiedzi, która koncepcja lepiej tłumaczy genocyd rozumiany jako zjawisko historyczne oraz szczególny rodzaj zbrodni masowej.

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22

Duclert, Vincent. "Le rêve inachevé de Raphael Lemkin." L'Histoire N° 514, no. 12 (December 1, 2023): 20–21. http://dx.doi.org/10.3917/histo.514.0020.

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23

Ginzberg, Eitan. "Genocide and the Hispanic-American Dilemma." Genocide Studies and Prevention 14, no. 2 (September 2020): 122–52. http://dx.doi.org/10.5038/1911-9933.14.2.1666.

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The reasoning behind Hispanic-American colonization was that the indigenous people were rational vassals, who could be embraced by Christianity, and must, therefore, be protected and well-treated, though judiciously recruited to serve the interests of the Spanish Empire. Eyewitnesses and studies conducted on the Indian issue since the early sixteenth century found that the preservation-exploitation policy gradually became extremely destructive. Raphael Lemkin, in an unpublished study on Hispanic-American colonialism, was the first to call its damaging consequences genocide. The objective of this article is to explore the historical reliability of Lemkin’s controversial claim, and how it might tally with the Spanish Crown’s manifested caring approach toward the Indians. The study is based on a broad range of documents, many of them personal and unpublished until recently, making these sources highly reliable. We believe that the research will shed light on the historical dilemma of Hispanic-American colonization.

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24

Poghosyan, Narek. "“A Crime without a Name”: Some Observations on the Prototype of the Term “Genocide”." Ցեղասպանագիտական հանդես 10, no. 2 (October 28, 2022): 9–25. http://dx.doi.org/10.51442/jgs.0031.

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The article analyzes the historical background of the development of the term genocide by Raphael Lemkin. He tried to justify the need for the creation of the term by the fact that before he defined the crime of genocide, it did not even have a formal name, while Churchill called it “a crime without a name”. However, this research demonstrates that before Churchill declared it “a crime without a name”, there were some definitions of genocide during the Second World War and even before that. It is particularly noteworthy that the actions carried out by the Ottoman Empire against the Armenians were already characterized in different languages by expressions meaning the murder of the race or the people. In other words, although the crime was not anonymous, it had no legal definition. Raphael Lemkin gave his own wording of the crime along with presenting it.

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25

Irvin-Erickson, Douglas. "Raphaël Lemkin, Genocide, Colonialism, Famine, and Ukraine." East/West: Journal of Ukrainian Studies 8, no. 1 (April 28, 2021): 193–215. http://dx.doi.org/10.21226/ewjus645.

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Many words have been used to name and describe the Great Ukrainian Famine of 1932-33, including “famine” and “catastrophe,” “the Holodomor,” and now “genocide.” Was the famine genocide? Was the famine part of a genocide? Is the word genocide an exaggeration? Is naming the famine a genocide part of an attempt to dramatize events for political purposes today? Is the refusal to call the famine a genocide an act of genocide denial? This article argues that, though more than seven decades have passed and the Soviet Union has come and gone, questions about genocide in Ukraine remain intertwined in the discourses and narratives surrounding conflicts over Ukraine’s economic, political, social, and cultural position between the European Union and the Russian Federation. Given the implications of this word—“genocide”—within the context of current conflicts over Ukrainian history and identity and even sovereignty, it is important to reflect on how this concept has been used and applied. This paper analyzes conflict in Ukraine in the 1930s using Raphaël Lemkin's definition of genocide, as opposed to the legal definition established by the UN Genocide Convention, and discusses the conceptual strengths of Lemkin's definition of genocide in terms of understanding a wide-spectrum of oppressive, repressive, and violent processes of empire-building and colonization that occurred in Ukraine, and which culminated in the Holodomor.

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26

Bouthillon, Fabrice. "Lemkin/Karski : le mot et la chose." Commentaire Numéro163, no. 3 (2018): 748. http://dx.doi.org/10.3917/comm.163.0748.

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27

Kassow, Samuel D. "Raphaël Lemkin and the Concept of Genocide." Polish Review 65, no. 2 (July 1, 2020): 107–9. http://dx.doi.org/10.5406/polishreview.65.2.0107.

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28

Crook, Martin, and Damien Short. "Marx, Lemkin and the genocide–ecocide nexus." International Journal of Human Rights 18, no. 3 (April 3, 2014): 298–319. http://dx.doi.org/10.1080/13642987.2014.914703.

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29

Baas, Reyer. "Raphael Lemkin en de misdaad zonder naam." Recht der Werkelijkheid 34, no. 3 (December 2013): 6–23. http://dx.doi.org/10.5553/rdw/138064242013034003002.

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30

Paronyan, Shushanik. "Exploring the Pragmatic Relationship Between Word Meaning and Textual Content in a Scientific Paper." Bulletin of Yerevan University B: Philology 14, no. 1 (40) (April 14, 2023): 79–87. http://dx.doi.org/10.46991/bysu:b/2023.14.1.079.

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The ultimate goal of any communicative act is to create meaning. The meaningful combination of language units creates the overall content of oral or written communication and realizes the communicative intent of the writer or speaker. The aim of the present article is to study how the communicative intent of the writer unfolds through the use of words having a specific semantic component as part of the lexical meaning. Words that have a negative semantic component as part of denotative meaning as well as phrases which contain one or more words with negative denotative meaning have been picked out from the article “Genocide” by R. Lemkin[1] and studied. The communicative-semantic and pragmatic analyses of the practical material has revealed that with the help of the words and phrases containing negative referential meaning, the author creates a convincing and powerful content and achieves his goal, which is to condemn genocidal activities. Key words: semantics, lexicology, word meaning, denotation, persuasion, genocide, communicative-pragmatic approach [1] R. Lemkin, Genocide // American Scholar, Vol. 15, no. 2, 1946, էջ 227-230:

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31

Ternon, Yves. "Lemkin. Face au génocide (suivi d'un texte inédit de Lemkin), Olivier Beauvallet, Éditions Michalon, collection Le bien commun, 2011." Les Cahiers de la Justice N° 3, no. 3 (2011): 211. http://dx.doi.org/10.3917/cdlj.1103.0211.

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32

Bruneteau, Bernard. "Génocide. Origines, enjeux et usages d'un concept." Journal of Modern European History 5, no. 2 (September 2007): 165–93. http://dx.doi.org/10.17104/1611-8944_2007_2_165.

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Анотація:

Genocide. Origins, Challenges, and Applications of the Concept After a long period of intellectual formation, the concept of genocide was introduced by Raphael Lemkin in 1944. It suffers, however, from the vagueness of the official definition established by the UN Convention in 1948. That is why this category of crime has been instrumentalized by widely different groups trying to be acknowledged as historical victims, whether these rights were real or not. Despite increasing controversy about problems of collective memory, the field of «genocide studies» has proven to be especially dynamic since the 1990s. The notion of «genocidal process» has become a focus of attention that allows the combination of anthropological, sociological and historical approaches. The question about the relation between genocide and war, which has become increasingly significant for historians, permits the conclusion that the First World War and the «minority question» led to a new sense of justice regarding «crimes against humanities». Although it may seem that Lemkin was influenced by the tragic fate of the Armenian and Jewish peoples, it is nonetheless necessary to discuss the genocidal character of other events, like colonial massacres, Stalinist policy, or ethnic cleansing.

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33

HRABOVSKY, Serhiy. "ALGORITHMS OF THE SOVIET-RUSSIAN GENOCIDE TO THE 70th ANNIVERSARY OF R. LEMKIN'S REPORT "SOVIET GENOCIDE IN UKRAINE"." Almanac of Ukrainian Studies, no. 33 (2023): 109–19. http://dx.doi.org/10.17721/2520-2626/2023.33.15.

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Анотація:

The article is devoted to the actual theoretical and practical issues related to the factor of genocide in the being of the Ukrainian nation in the 20th and 21st centuries. The author of the article aims to study the impact of the genocide committed by the Russian Bolsheviks in the 1930s on the character traits of Ukrainians, outline the relationships between Soviet totalitarianism and Russian colonialism. The current genocidal practice of the Rashists is shown as a direct continuation and development of the "classic Soviet genocide", as it was characterized in 1953 by a prominent international lawyer, the author of the concept of genocide, Raphael Lemkin. The article presents the key points of Lemkin's text "Soviet Genocide in Ukraine", shows their significance for understanding the events of the past and present. According to Lemkin, the four main components of the Russian-Soviet genocide are: large-scale destruction of the Ukrainian intelligentsia, attempts to liquidate the Ukrainian Church, purposeful depopulation of the Ukrainian peasantry and elimination of its subject features, settlement of Ukraine with foreign ethnic elements for a radical change in the composition of the population. All these components, in a slightly transformed form, are also relevant in 2022-23, during the Russian large-scale invasion. They are peculiar algorithms of genocide - with the difference that in the 1930s the goal of Russian Bolshevism was the destruction of millions of the most active and conscious Ukrainians and the lowering of the Ukrainian nation to the level of a Moscoworiented ethnographic community, while today it is about the complete denial of the separate existence of Ukrainians, their transformation into a stateless object component of the Russian people, on the element of the "Russian world". The author of the article emphasizes that there is only one way of "recovery" for Ukrainians as a post-genocide nation. Such a nation can be cured of the fear of living a full-blooded national life only by a mass heroic act, in all forms and manifestations. Only in this way will the Ukrainian nation fully restore its subjectivity and become a real geopolitical and geocultural actor.

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34

Straus, Scott. "Round Table (Part 3): The Limits of Lemkin." Genocide Studies and Prevention 16, no. 2 (October 2022): 8–10. http://dx.doi.org/10.5038/1911-9933.16.2.1899.

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35

Rabinbach, Anson, and Claire Drevon. "Raphael Lemkin et le concept de g�nocide." Revue d�Histoire de la Shoah N�189, no. 2 (2008): 511. http://dx.doi.org/10.3917/rhsho.189.0511.

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36

Balakian, P. "Raphael Lemkin, Cultural Destruction, and the Armenian Genocide." Holocaust and Genocide Studies 27, no. 1 (April 1, 2013): 57–89. http://dx.doi.org/10.1093/hgs/dct001.

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37

Weiss-wendt, Anton. "Hostage of politics: Raphael Lemkin on “Soviet genocide”." Journal of Genocide Research 7, no. 4 (December 2005): 551–59. http://dx.doi.org/10.1080/14623520500350017.

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38

Loeffler, James. "Becoming Cleopatra: the forgotten Zionism of Raphael Lemkin." Journal of Genocide Research 19, no. 3 (July 3, 2017): 340–60. http://dx.doi.org/10.1080/14623528.2017.1349645.

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39

Jacobs, Steven L. "The papers of Raphael Lemkin: A first look." Journal of Genocide Research 1, no. 1 (March 1999): 105–14. http://dx.doi.org/10.1080/14623529908413938.

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40

Beauvallet, Olivier. "Lemkin, une oeuvre en un mot : l'invention du génocide." Les Cahiers de la Justice N° 4, no. 4 (2014): 543. http://dx.doi.org/10.3917/cdlj.1404.0543.

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41

Tuerkheimer, Frank. "Raphaël Lemkin and the Concept of GenocideDouglas Irvin-Erickson." Holocaust and Genocide Studies 32, no. 2 (2018): 296–97. http://dx.doi.org/10.1093/hgs/dcy040.

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42

Sayapin, S. "A Short Tribute to Professor Raphael Lemkin (1900-1959)." Journal of International Criminal Justice 7, no. 5 (November 1, 2009): 1149–52. http://dx.doi.org/10.1093/jicj/mqp066.

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43

Mcdonnell, Michael A., and A. Dirk Moses. "Raphael Lemkin as historian of genocide in the Americas." Journal of Genocide Research 7, no. 4 (December 2005): 501–29. http://dx.doi.org/10.1080/14623520500349951.

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44

Quigley, John B. "Raphael Lemkin and the Struggle for the Genocide ConventionJohn Cooper." Holocaust and Genocide Studies 31, no. 2 (2017): 325–27. http://dx.doi.org/10.1093/hgs/dcx032.

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45

Lyubchyk, Igor. "Western Ethnic Borderlands in the Influence of Russian-Soviet Propagangda Before and in the Years of the Second World War." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 2, no. 46 (December 20, 2017): 32–39. http://dx.doi.org/10.31861/hj2017.46.32-39.

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Анотація:

The research issue peculiarities of wide Russian propaganda among the most Western ethnographic group – Lemkies is revealed in the article. The character and orientation of Russian and Soviet agitation through the social, religious and social movements aimed at supporting Russian identity in the region are traced. Tragic pages during the First World War were Thalrogian prisons for Lemkas, which actually swept Lemkivshchyna through Muscovophilian influences. Agitation for Russian Orthodoxy has provoked frequent cases of sharp conflicts between Lemkas. In general, attempts by moskvophile agitators to impose russian identity on the Orthodox rite were failed. Taking advantage of the complex socio-economic situation of Lemkos, Russian campaigners began to promote moving to the USSR. Another stage of Russian propaganda among Lemkos began with the onset of the Second World War. Throughout the territory of the Galician Lemkivshchyna, Soviet propaganda for resettlement to the USSR began rather quickly. During the dramatic events of the Second World War and the post-war period, despite the outbreaks of the liberation movement, among the Lemkoswere manifestations of political sympathies oriented toward the USSR. Keywords: borderlands, Lemkivshchyna, Lemky, Lemkivsky schism, Moskvophile, Orthodoxy, agitation, ethnopolitics

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46

Smith, R. W. "Lemkin on Genocide, Raphael Lemkin, edited by Steven Leonard Jacobs (Lanham, MD: Lexington Books, 2012), xiv + 416 pp, hardcover $110.00, paperback $36.99, electronic version available." Holocaust and Genocide Studies 28, no. 1 (April 1, 2014): 136–38. http://dx.doi.org/10.1093/hgs/dcu018.

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47

V. Šuvaković, Uroš, and Branko M. Rakić. "GENOCIDE AND ETHNIC CLEANSING OR ABOUT DISPOSITION RELATION BETWEEN ONE INTERNATIONAL-CRIMINAL ACT AND ONE SOCIOLOGICAL-POLITICAL SCIENCE CONCEPT." Strani pravni život 61, no. 2 (April 30, 2017): 59–75. http://dx.doi.org/10.56461/spz17204s.

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Genocide is the most severe criminal act in the international law that is determined by the Genocide Convention; there is no criminal act that is legally codified as ethnic cleansing, but it is a media and sociological-political science concept that, starting from the ‘80s of the 20th century, collectively implicate large number of individually codified crimes that are determined in the international criminal legislation as crimes against humanity and war crimes. According to Lemkin, the concept of genocide is significantly wider even in regard to the concept of ethnic cleansing, since it implicates a wide scale of measures committed against a national minority, with intent to destroy it, considering not only biological and physical destruction, but including them also. In any case, there must be a dolus specialis, which according to Lemkin consists of destroying one national group in various aspects of its identity, while according to the Genocide Convention it consists exclusively of physical and biological extermination of a national, ethnic, racial or religious group. Ethnic cleansing, as comprehended in sociological-political science interpretations, primarily denotes forced actions with the aim of creating ethnical monolithic territories. The actions are not directed to physical and biological extermination of an “undesirable ethnic group” in a territory, but as forced actions are directed to the leaving of the territory and may implicate also war crimes and crimes against humanity, but cannot be reduced only to them. In that sense, dolus specialis would be creation of an ethnically homogenous territory and this would make a difference from the genocide if this concept were legally codified. Besides, ethnic cleansing must be connected with the concept of ethnic group.

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Schaller, Dominik J. "From Lemkin to Clooney: The Development and State of Genocide Studies." Genocide Studies and Prevention 6, no. 3 (December 2011): 245–56. http://dx.doi.org/10.3138/gsp.6.3.245.

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49

Berliner, Brett A. "Raphaël Lemkin and the Concept of Genocide by Douglas Irvin-Erickson." Human Rights Review 18, no. 4 (November 2, 2017): 503–5. http://dx.doi.org/10.1007/s12142-017-0475-1.

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50

Fox, Amos. "Russo-Ukrainian Patterns of Genocide in the Twentieth Century." Journal of Strategic Security 14, no. 4 (January 2021): 56–71. http://dx.doi.org/10.5038/1944-0472.14.4.1913.

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Анотація:

Russo-Ukrainian relations in the 20th Century are dominated by genocide. Using Raphel Lemkin and Martin Shaw as a guide, one finds that Russo-Ukrainian relations during the 20th Century was a long period of genocidal action, linked by periods of punctuated genocides. These genocides included several political genocides that quelled Ukrainian nationalism and independence and kept it subjugated to Soviet Russia. Soviet Russia's genocide during the 20th Century was a carryover from Imperial Russia treatment of Ukraine, the arch of which carries over into today's relations between the two countries. Understanding this long period of genocide helps make sense of the enduring relationship between the two countries.

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