ISBN: Ostalo
Godina izdanja: 1850 - 1899.
Tematika: Književnost
Kulturno dobro: Predmet koji prodajem nije kulturno dobro ili ovlašćena institucija odbija pravo preče kupovine
Autor: Strani
Jezik: ukrajinski

Novi ukraïns’ki pisni pro hromads’ki spravy (Recent Ukrainian Songs on Social Topics, 1881
Drahomanov, Mykhailo Драгоманов, Михайло
Drahomanov, Mykhailo [Драгоманов, Михайло], b 6 September 1841 in Hadiach, Poltava gubernia, d 20 July 1895 in Sofia, Bulgaria. Scholar, civic leader, publicist, political thinker; brother of Olena Pchilka, father of Svitozor Drahomanov, uncle of Lesia Ukrainka. Born into a gentry family of Cossack origin, Drahomanov studied at Kyiv University, where in 1864 he became privat docent, and in 1873, docent, lecturing on ancient history. While pursuing an academic career, Drahomanov rose to a position of leadership in the Ukrainian secret society the Hromada of Kyiv (later known as the Old Hromada) and took part in its various activities, such as the transformation of the Southwestern Branch of the Imperial Russian Geographic Society into a center of Ukrainian studies and the editing of the daily Kievskii telegraf. During his trips abroad Drahomanov established contacts with Galician Ukrainians; under his influence the Russophile Academic Circle in Lviv associated with the journal Druh adopted a Ukrainian democratic platform in 1875–6. Among the Russian educated public Drahomanov attracted attention with his articles (in Vestnik Evropy and elsewhere), in which he critically discussed Russia`s internal and foreign policies.

Drahomanov became an early victim of anti-Ukrainian repressive measures by the Russian government and was dismissed in 1875 from the Kyiv University. Entrusted by the Hromada with the mission to become its spokesman in Western Europe, he settled in Geneva in 1876. Aided by Antin Liakhotsky (Kuzma), he established the Ukrainian Press and published the journal Hromada (Geneva) (5 vols, 1878–82), the first modern Ukrainian political journal, and a number of pamphlets, mostly in Russian. With Serhii Podolynsky and Mykhailo Pavlyk, who for some time joined him in Switzerland, Drahomanov formed the Geneva Circle, an embryo of Ukrainian socialism. He strove to alert European opinion to the plight of the Ukrainian people under tsarism by pamphlets (La littérature oukrainienne proscrite par le gouvernement russe, 1878) and articles in the French, Italian, and Swiss press. Drahomanov also played a prominent role in the Russian émigré community; he edited Vol’noe slovo, the organ of the zemstvo liberals. His contacts extended to Polish, Jewish, Serbian, Bulgarian, and Romanian radicals and groups.

In 1886 a rift occurred between Drahomanov and the Hromada of Kyiv; the latter felt that political activity abroad might provoke increased anti-Ukrainian repression. The socialist stance adopted by Drahomanov in exile was often at variance with the moderate views of the Hromada members. Drahomanov also antagonized Russian émigré factions by his constitutionalism and sharp criticism of the Russian revolutionaries’ dictatorial proclivities and covert chauvinism. In Galicia, too, Drahomanov’s followers (Ivan Franko, Pavlyk, Ostap Terletsky) suffered persecution from the Austro-Polish administration and ostracism from the local clerical-conservative Ukrainian society. By the mid-1880s Drahomanov found himself in isolation and deprived of Hromada’s financial support.

In 1889 Drahomanov accepted a professorship at Sofia University. During his last years he saw the rise of the Ruthenian-Ukrainian Radical party, founded in 1890 by his Galician followers. Drahomanov was their mentor through his intensive correspondence and programmatic articles in the party`s organ, Narod. He also contributed to the London monthly Free Russia, edited by Sergei Kravchinsky (Sergius Stepniak). Soon after his move to Bulgaria, Drahomanov developed a heart ailment. He died and was buried in Sofia.

Drahomanov began his scholarly work as an ancient historian and wrote Vopros ob istoricheskom znachenii Rimskoi imperii i Tatsit (The Problem of the Historical Significance of the Roman Empire and Tacitus, 1869). Later he worked in Slavic, especially Ukrainian, ethnography and folklore, using the historical-comparative method. Drahomanov applied folk oral literature to his study of the history of social ideas in Ukraine. His principal works are Istoricheskie pesni malorusskogo naroda (Historical Songs of the Little Russian People, with Volodymyr Antonovych, 2 vols, 1874–5); Malorusskie narodnye predaniia i rasskazy (Little Russian Folk Legends and Tales, 1876); Novi ukraïns’ki pisni pro hromads’ki spravy (Recent Ukrainian Songs on Social Topics, 1881); and Politychni pisni ukraïns’koho narodu 18–19 st. (Political Songs of the Ukrainian People in the 18th and 19th Centuries, 2 vols, 1883–5). Drahomanov’s articles appeared in foreign journals (Mélusine and others). Notes on the Slavic Religio-Ethical Legends: The Dualistic Creation of the World (Bloomington, Ind 1961) is an English translation of one of his works that was originally published in Bulgarian.

Drahomanov was an outstanding Ukrainian political thinker. He dealt extensively with constitutional, ethnic, international, cultural, and educational issues; he also engaged in literary criticism. Drahomanov’s ideas represent a blend of liberal-democratic, socialist, and Ukrainian patriotic elements, with a positivist philosophical background. Influenced by Pierre-Joseph Proudhon, Drahomanov envisaged the final goal of humanity’s progress as a future condition of anarchy: a voluntary association of free and equal individuals, with the elimination of authoritarian features in social life. He assumed that this ideal could be achieved through federalism and the self-government of communities and regions. Drahomanov insisted on the priority of civil rights and free political institutions over economic class interests and of universal human values over exclusive national concerns. However, he believed that nationality was a necessary building stone of all mankind, and he coined the slogan ‘Cosmopolitanism in the ideas and the ends, nationality in the ground and the forms.’