Liudmila V. Charipova

Єй, братища, пора знати, Що не всім нам пановати, Не всім дано всеє знати И речами керовати. […] Пчулка бідна матку має І оної послухає. — Ivan Mazepa, Duma 1 In the early 1690s Maria-Magdalena, the mother superior of the Kyiv Ascension Monastery and the birth mother of

Philipp Wagner, Arthur Tiutenko, Glib Mazepa, Leo J. Borkin and Evgeniy Simonov

, collected as dead body on 7.VIII.2013 by Philipp Wagner. MHNG 2752.70, roadkilled at Kul-Otek near to one from Kyzyl-Eshme, collected as dead body by Glib Mazepa. MHNG 2752.69, roadkilled at the northern slope of the Alai ridge, Tengizbai River, Kichelay [N39.755, E72.202], 2798 m, collected by Spartak

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Oleksandra Trofymuk

Orlyk stammte aus einer alten Familie tschechischer Herkunft. Er studierte zuerst in Wilno (Vilnius), dann an der Kyjivo-Mohylanska Akademie. Er war sehr eng mit Het’man Ivan Mazepa, Ivan, hetman (captain) of Ukraine Mazepa verbunden (dieser war Taufpate seines Sohnes). Nach Mazepa, Ivan, hetman

ALEXANDER PUSHKIN

's outraged, imperial ire? The church-ban thunders in the temples, Mazepa's effigy is maimed; In loud debates by free assemblies A rival Hetman is proclaimed. Back from the wastes of Yenisey The exiled kin of Kochubey And Iskra are brought home, reprieved; Tsar Peter joins with them in weeping And renders wry

OREST SUBTELNY

period from 1709 to 1742. One of the most unpleasant surprises that Peter I experienced occurred on 26 October 1708. On that day, at a most crucial point in the Great Northern War, the tsar received word that Ivan Mazepa, Hetman of Ukraine, together with a large part of the Ukrainian Cossack elite

...................428–450 C laudio S ergio N un -I ngerflom Earthly Mother, Holy Witch: Social Perceptions of Maria-Magdalena Mazepa (1687-1707)..........................................451–468 L iudmila V. C haripova III. Witchcraft and Ethnic Identity The Magic of Others: Mari Witchcraft Reputations

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Edited by Sander Brouwer

Questions of collective identity and nationhood dominate the memory debate in both the high and popular cultures of postsocialist Russia, Poland and Ukraine. Often the ‘Soviet’ and ‘Russian’ identity are reconstructed as identical; others remember the Soviet regime as an anonymous supranational ‘Empire’, in which both Russian and non-Russian national cultures were destroyed. At the heart of this ‘empire talk’ is a series of questions pivoting on the opposition between constructed ‘ethnic’ and ‘imperial’ identities. Did ethnic Russians constitute the core group who implemented the Soviet Terror, e.g. the mass murders of the Poles in Katyn and the Ukrainians in the Holodomor? Or were Russians themselves victims of a faceless totalitarianism? The papers in this volume explore the divergent and conflicting ways in which the Soviet regime is remembered and re-imagined in contemporary Russian, Polish and Ukrainian cinema and media.

........................................................................428 L iudmila V. C haripova Earthly Mother, Holy Witch: Social Perceptions of Maria-Magdalena Mazepa (1687-1707) ...............................................................451 S onja L uehrmann The Magic of Others: Mari Witchcraft Reputations and Interethnic Relations in the Volga Region

G. Edward Orchard

" following the abdication of Hetman Doroshenko in 1676. Tighter Russian control also followed the abortive revolt of Mazepa, and toward the end the office of Hetman became increasingly bureaunatized through the device of the Little Russian College, a mixed body of Russian and Cossack officials which