Language
"Language is not only a means of communication, but also the soul of a nation, the foundation and the most important part of its culture." So begins the January 1990 Law About Languages in the Belorussian SSR, which made Belarusian the sole official language of the republic.
The Belarusian language is an East Slavic tongue closely related to Russian and Ukrainian, with many loanwords from Polish (a West Slavic language) and more recently from Russian. The standard literary language, first codified in 1918, is based on the dialect spoken in the central part of the country and is written in the Cyrillic alphabet. Under Polish influence, a parallel Latin alphabet (lacinka) was used by some writers in the eighteenth and nineteenth centuries and is still used today by some Roman Catholics in Belarus and abroad.
One early proponent of the Belorussian language, poet Frantsishak Bahushyevich (1840-1900), the father of modern Belorussian literature and a participant in the 1863 uprising, was inspired by the fact that many 200- and 300-year-old documents written in Belorussian could be read and understood easily in modern times. The theme of the native language as a repository of national identity and an expression of aspiration to nationhood has been the leitmotif of Belorussian literature and polemics beginning in the late nineteenth century.
Although the tsarist government regarded the Belorussians as well as the Ukrainians as another branch of Russians, not as a separate nation, the Belorussian language was registered in the first systematic census of the Russian Empire in 1897. In the early 1920s, Belorussian language and culture flourished, and the language was promoted as the official medium of the communist party and the government as well as of scholarly, scientific, and educational establishments. Most primary and secondary schools switched to instruction in Belorussian, and institutions of higher education gradually made the switch as well. The Belorussian State University was founded in 1921, the Institute of Belorussian Culture was founded in 1922, and a number of other institutions of higher learning also opened. The interests of other minorities in the republic were taken into account in a July 1924 decree that confirmed equal rights for the four principal languages of the republic: Belorussian, Polish, Russian, and Yiddish.
With the advent of perestroika, national activists launched a campaign of restoring the Belorussian language to the place it had enjoyed during the 1920s. To urge the government to make Belorussian the official language of the republic, the Belarusian Language Society was established in June 1989 with poet-scholar Nil Hilyevich as president.
Belorussia's CPSU leadership, consisting almost exclusively of Russified technocrats, ignored all the government resolutions and decisions on languages. However, it could not ignore the general language trend throughout the non-Russian republics of the Soviet Union, particularly in the neighboring Baltic states and Ukraine, where national movements were stronger and exerted an influence on events in the Belorussian SSR. After months of meetings, rallies, conferences, and heated debates in the press, on January 26, 1990, the Supreme Soviet voted to make Belarusian the official language of the state, effective September 1, 1990. The law included provisions for protecting the languages of minorities and allowed up to ten years to make the transition from Russian to Belarusian.
Despite the provisions, implementation of the law has encountered both active and passive resistance: many people still want their children to be educated in the Russian language rather than in Belarusian, and some government officials agree to give interviews only in Russian. According to data assembled in 1992 by the Sociology Center of the Belarusian State University, some 60 percent of those polled prefer to use Russian in their daily life, 75 percent favor bilingualism in state institutions, and only 17 percent favor having the government declare Belarusian the sole official language. One Western source reported that in the early 1990s, only 11 percent of the population, most of whom lived in the countryside, were fluent in Belarusian.
Since late 1992, there had been a growing demand that the Russian language be given the same official status as Belarusian. The results of the four-question referendum of May 1995, which included a question on whether Russian should be an official language, put an end to any uncertainty; the populace voted "yes."
Showing posts with label LANGUAGE RELIGION AND CULTURE. Show all posts
Showing posts with label LANGUAGE RELIGION AND CULTURE. Show all posts
Friday, January 11, 2008
Religion
Before 1917 Belorussia had 2,466 religious communities, including 1,650 Orthodox, 127 Roman Catholic, 657 Jewish, thirtytwo Protestant, and several Muslim communities. Under the communists (who were officially atheists), the activities of these communities were severely restricted. Many religious communities were destroyed and their leaders exiled or executed; the remaining communities were sometimes co-opted by the government for its own ends, as in the effort to instill patriotism during World War II.
In 1993 one Belarusian publication reported the numbers of religious communities as follows: Orthodox, 787; Roman Catholic, 305; Pentecostal, 170; Baptist, 141; Old Believer, twenty-six; Seventh-Day Adventist, seventeen; Apostolic Christian, nine; Uniate, eight; New Apostolic, eight; Muslim, eight; Jewish, seven; and other, fifteen.
Although the Orthodox Church was devastated during World War II and continued to decline until the early 1980s because of government policies, it underwent a small revival with the onset of perestroika and the celebration in 1988 of the 1,000- year anniversary of Christianity in Russia. In 1990 Belorussia was designated an exarchate of the Russian Orthodox Church, creating the Belarusian Orthodox Church. In the early 1990s, 60 percent of the population identified themselves as Orthodox. The church had one seminary, three convents, and one monastery. A Belarusian theological academy was to be opened in 1995.
Soviet policies toward the Roman Catholic Church were strongly influenced by the Catholics' recognition of an outside authority, the pope, as head of the church, as well as by the close historical ties of the church in Belorussia with Poland. In 1989 the five official Roman Catholic dioceses, which had existed since World War II and had been without a bishop, were reorganized into five dioceses (covering 455 parishes) and the archdiocese of Minsk and Mahilyow. In the early 1990s, figures for the Catholic population in Belarus ranged from 8 percent to 20 percent; one estimate identified 25 percent of the Catholics as ethnic Poles. The church had one seminary in Belarus.
The revival of religion in Belarus in the postcommunist era brought about a revival of the old historical conflict between Orthodoxy and Roman Catholicism. This religious complexity is compounded by the two denominations' links to institutions outside the republic. The Belarusian Orthodox Church is headed by an ethnic Russian, Metropolitan Filaret, who heads an exarchate of the Moscow Patriarchy of the Russian Orthodox Church. The Roman Catholic archdiocese of Belarus is headed by an ethnic Pole, Archbishop Kazimir Sviontak, who has close ties to the church in Poland. However, despite these ties, Archbishop Sviontak, who had been a prisoner in the Soviet camps and a pastor in Pinsk for many years, has prohibited the display of Polish national symbols in Catholic churches in Belarus.
Fledgling Belarusian religious movements are having difficulties asserting themselves within these two major religious institutions because of the historical practice of preaching in Russian in the Orthodox churches and in Polish in the Catholic churches. Attempts to introduce the Belarusian language into religious life, including the liturgy, also have not met with wide success because of the cultural predominance of Russians and Poles in their respective churches, as well as the low usage of the Belarusian language in everyday life.
To a certain extent, the 1991 declaration of Belarus's independence and the 1990 law making Belarusian the official language of the republic have generated a new attitude toward the Orthodox and Roman Catholic churches. Some religiously uncommitted young people have turned to the Uniate Church in reaction to the resistance of the Orthodox and Roman Catholic hierarchies to accepting the Belarusian language as a medium of communication with their flock. Overall, however, national activists have had little success in trying to generate new interest in the Uniate Church.
The Uniate Church, a branch of which existed in Belarus from 1596 to 1839 and had some three-quarters of the Belarusian population as members when it was abolished, is reputed to have used Belorussian in its liturgy and pastoral work. When the church was reestablished in Belarus in the early 1990s, its adherents advertised it as a "national" church. The modest growth of the Uniate Church was accompanied by heated public debates of both a theological and a political character. Because the original allegiance of the Uniate Church was clearly to the Polish-Lithuanian Commonwealth, the reestablished church is viewed by some in the Orthodox Church in Belarus with suspicion, as being a vehicle of both Warsaw and the Vatican.
Before World War II, the number of Protestants in Belarus was quite low in comparison with other Christians, but they have shown remarkable growth since then. In 1990 there were more than 350 Protestant communities in the country.
The first Jewish communities appeared in Belorussia at the end of the fourteenth century and continued to increase until the genocide of World War II. Mainly urban residents, the country's nearly 1.3 million Jews in 1914 accounted for 50 to 60 percent of the population in cities and towns. The Soviet census of 1989 counted some 142,000 Jews, or 1.1 percent of the population, many of whom have since emigrated. Although Belorussia's boundaries changed from 1914 to 1922, a significant portion of the decrease was the result of the war. However, with the new religious freedom, Jewish life in Belarus is experiencing a rebirth. In late 1992, there were nearly seventy Jewish organizations active in Belarus, half of which were republic-wide.
Muslims in Belarus are represented by small communities of ethnic Tatars. Some of these Tatars are descendants of emigrants and prisoners of war who settled here after the eleventh century.
In 1993 one Belarusian publication reported the numbers of religious communities as follows: Orthodox, 787; Roman Catholic, 305; Pentecostal, 170; Baptist, 141; Old Believer, twenty-six; Seventh-Day Adventist, seventeen; Apostolic Christian, nine; Uniate, eight; New Apostolic, eight; Muslim, eight; Jewish, seven; and other, fifteen.
Although the Orthodox Church was devastated during World War II and continued to decline until the early 1980s because of government policies, it underwent a small revival with the onset of perestroika and the celebration in 1988 of the 1,000- year anniversary of Christianity in Russia. In 1990 Belorussia was designated an exarchate of the Russian Orthodox Church, creating the Belarusian Orthodox Church. In the early 1990s, 60 percent of the population identified themselves as Orthodox. The church had one seminary, three convents, and one monastery. A Belarusian theological academy was to be opened in 1995.
Soviet policies toward the Roman Catholic Church were strongly influenced by the Catholics' recognition of an outside authority, the pope, as head of the church, as well as by the close historical ties of the church in Belorussia with Poland. In 1989 the five official Roman Catholic dioceses, which had existed since World War II and had been without a bishop, were reorganized into five dioceses (covering 455 parishes) and the archdiocese of Minsk and Mahilyow. In the early 1990s, figures for the Catholic population in Belarus ranged from 8 percent to 20 percent; one estimate identified 25 percent of the Catholics as ethnic Poles. The church had one seminary in Belarus.
The revival of religion in Belarus in the postcommunist era brought about a revival of the old historical conflict between Orthodoxy and Roman Catholicism. This religious complexity is compounded by the two denominations' links to institutions outside the republic. The Belarusian Orthodox Church is headed by an ethnic Russian, Metropolitan Filaret, who heads an exarchate of the Moscow Patriarchy of the Russian Orthodox Church. The Roman Catholic archdiocese of Belarus is headed by an ethnic Pole, Archbishop Kazimir Sviontak, who has close ties to the church in Poland. However, despite these ties, Archbishop Sviontak, who had been a prisoner in the Soviet camps and a pastor in Pinsk for many years, has prohibited the display of Polish national symbols in Catholic churches in Belarus.
Fledgling Belarusian religious movements are having difficulties asserting themselves within these two major religious institutions because of the historical practice of preaching in Russian in the Orthodox churches and in Polish in the Catholic churches. Attempts to introduce the Belarusian language into religious life, including the liturgy, also have not met with wide success because of the cultural predominance of Russians and Poles in their respective churches, as well as the low usage of the Belarusian language in everyday life.
To a certain extent, the 1991 declaration of Belarus's independence and the 1990 law making Belarusian the official language of the republic have generated a new attitude toward the Orthodox and Roman Catholic churches. Some religiously uncommitted young people have turned to the Uniate Church in reaction to the resistance of the Orthodox and Roman Catholic hierarchies to accepting the Belarusian language as a medium of communication with their flock. Overall, however, national activists have had little success in trying to generate new interest in the Uniate Church.
The Uniate Church, a branch of which existed in Belarus from 1596 to 1839 and had some three-quarters of the Belarusian population as members when it was abolished, is reputed to have used Belorussian in its liturgy and pastoral work. When the church was reestablished in Belarus in the early 1990s, its adherents advertised it as a "national" church. The modest growth of the Uniate Church was accompanied by heated public debates of both a theological and a political character. Because the original allegiance of the Uniate Church was clearly to the Polish-Lithuanian Commonwealth, the reestablished church is viewed by some in the Orthodox Church in Belarus with suspicion, as being a vehicle of both Warsaw and the Vatican.
Before World War II, the number of Protestants in Belarus was quite low in comparison with other Christians, but they have shown remarkable growth since then. In 1990 there were more than 350 Protestant communities in the country.
The first Jewish communities appeared in Belorussia at the end of the fourteenth century and continued to increase until the genocide of World War II. Mainly urban residents, the country's nearly 1.3 million Jews in 1914 accounted for 50 to 60 percent of the population in cities and towns. The Soviet census of 1989 counted some 142,000 Jews, or 1.1 percent of the population, many of whom have since emigrated. Although Belorussia's boundaries changed from 1914 to 1922, a significant portion of the decrease was the result of the war. However, with the new religious freedom, Jewish life in Belarus is experiencing a rebirth. In late 1992, there were nearly seventy Jewish organizations active in Belarus, half of which were republic-wide.
Muslims in Belarus are represented by small communities of ethnic Tatars. Some of these Tatars are descendants of emigrants and prisoners of war who settled here after the eleventh century.
Culture
Belarusian culture is the product of a millennium of development under the impact of a number of diverse factors. These include the physical environment; the ethnographic background of Belarusians (the merger of Slavic newcomers with Baltic natives); the paganism of the early settlers and their hosts; Byzantine Christianity as a link to the Orthodox religion and its literary tradition; the country's lack of natural borders; the flow of rivers toward both the Black Sea and the Baltic Sea; and the variety of religions in the region (Catholicism, Orthodoxy, Judaism, and Islam).
An early Western influence on Belarusian culture was Magdeburg Law--charters that granted municipal self-rule and were based on the laws of German cities. These charters were granted in the fourteenth and fifteenth centuries by grand dukes and kings to a number of cities, including Brest, Hrodna, Slutsk, and Minsk. The tradition of self-government not only facilitated contacts with Western Europe but also nurtured self-reliance, entrepreneurship, and a sense of civic responsibility.
In 1517-19 Frantsishak Skaryna (ca. 1490-1552) translated the Bible into the vernacular (Old Belorussian). Under the communist regime, Skaryna's work was vastly undervalued, but in independent Belarus he became an inspiration for the emerging national consciousness as much for his advocacy of the Belorussian language as for his humanistic ideas.
From the fourteenth to the seventeenth centuries, when the ideas of humanism, the Renaissance, and the Reformation were alive in Western Europe, these ideas were debated in Belorussia as well because of trade relations there and because of the enrollment of noblemen's and burghers' sons in Western universities. The Reformation and Counter-Reformation also contributed greatly to the flourishing of polemical writings as well as to the spread of printing houses and schools.
During the seventeenth and eighteenth centuries, when Poland and Russia were making deep political and cultural inroads in Belorussia by assimilating the nobility into their respective cultures, the rulers succeeded in associating "Belorussian" culture primarily with peasant ways, folklore, ethnic dress, and ethnic customs, with an overlay of Christianity. This was the point of departure for some national activists who attempted to attain statehood for their nation in the late nineteenth and early twentieth centuries.
The development of Belorussian literature, spreading the idea of nationhood for the Belorussians, was epitomized by the literary works of Yanka Kupala (1882-1942) and Yakub Kolas (1882- 1956). The works of these poets, along with several other outstanding writers, became the classics of modern Belorussian literature by writing widely on rural themes (the countryside was where the writers heard the Belorussian language) and by modernizing the Belorussian literary language, which had been little used since the sixteenth century. Postindependence authors in the 1990s continued to use rural themes widely.
Unlike literature's focus on rural life, other fields of culture--painting, sculpture, music, film, and theater--centered on urban reality, universal concerns, and universal values.
An early Western influence on Belarusian culture was Magdeburg Law--charters that granted municipal self-rule and were based on the laws of German cities. These charters were granted in the fourteenth and fifteenth centuries by grand dukes and kings to a number of cities, including Brest, Hrodna, Slutsk, and Minsk. The tradition of self-government not only facilitated contacts with Western Europe but also nurtured self-reliance, entrepreneurship, and a sense of civic responsibility.
In 1517-19 Frantsishak Skaryna (ca. 1490-1552) translated the Bible into the vernacular (Old Belorussian). Under the communist regime, Skaryna's work was vastly undervalued, but in independent Belarus he became an inspiration for the emerging national consciousness as much for his advocacy of the Belorussian language as for his humanistic ideas.
From the fourteenth to the seventeenth centuries, when the ideas of humanism, the Renaissance, and the Reformation were alive in Western Europe, these ideas were debated in Belorussia as well because of trade relations there and because of the enrollment of noblemen's and burghers' sons in Western universities. The Reformation and Counter-Reformation also contributed greatly to the flourishing of polemical writings as well as to the spread of printing houses and schools.
During the seventeenth and eighteenth centuries, when Poland and Russia were making deep political and cultural inroads in Belorussia by assimilating the nobility into their respective cultures, the rulers succeeded in associating "Belorussian" culture primarily with peasant ways, folklore, ethnic dress, and ethnic customs, with an overlay of Christianity. This was the point of departure for some national activists who attempted to attain statehood for their nation in the late nineteenth and early twentieth centuries.
The development of Belorussian literature, spreading the idea of nationhood for the Belorussians, was epitomized by the literary works of Yanka Kupala (1882-1942) and Yakub Kolas (1882- 1956). The works of these poets, along with several other outstanding writers, became the classics of modern Belorussian literature by writing widely on rural themes (the countryside was where the writers heard the Belorussian language) and by modernizing the Belorussian literary language, which had been little used since the sixteenth century. Postindependence authors in the 1990s continued to use rural themes widely.
Unlike literature's focus on rural life, other fields of culture--painting, sculpture, music, film, and theater--centered on urban reality, universal concerns, and universal values.
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