Wikipedia

Mykhailo Zubrytskyi

Fr. Mykhailo Zubrytskyi of the Pomian coat of arms (October 22, 1856 – April 8, 1919) was a Greek-Catholic priest, Ukrainian ethnographer, folklorist, historian, public figure (including local self-government in the West Ukrainian People's Republic), publicist, and full member of the Shevchenko Scientific Society (from July 29, 1904; the only rural priest to hold such a rank).

Reverend Father
Mykhailo Zybrytskyi
Михайло Зубрицький
Born(1856-10-22)October 22, 1856
Kindrativ, Kingdom of Galicia and Lodomeria, Austro-Hungarian Empire (now Kindrativ, Sambir Raion, Lviv Oblast, Ukraine)
DiedApril 8, 1919(1919-04-08) (aged 62)
Berehy Dolishni, West Ukrainian People's Republic
NationalityUkrainian
Alma materLviv University
Occupations
RelativesWife – Olga Borysevych (died in 1942)
ReligionGreek-Catholicism
ChurchRuthenian Uniate Church
WritingsVillage of Mshanets, Starosambirskyi povit. Materials on the history of the Galician village. Introduction and documents, 1906.

Village of Mshanets, Starosambirskyi povit" (second part), 1906. Big Family in Mshanets, Starosambir Povit, 1906.

Materials on the Cultural History of Galician Rus in the 18th and 19th Centuries, Collected by Mykhailo Zubrytskyi, Yuriy Kmit, Ivan Kobyletskyy, Ivan E. Levytskyi, and Ivan Franko", 1902.

He can be considered a founder of such currents in historical science that emerged in the 20th century, such as oral history and (partially) microhistory.[citation needed] The first scholar in the world who chose the life and customs of peasants as the subject of scientific research (thanks to his works, Mshanets, where he served for 31 years, is the most researched village in the historical-ethnographic dimension in all of Central and Eastern Europe).[citation needed]

Biography

edit

Origin

edit
 
Coat of arms of the Pomian family
 
Coat of arms of the Sas family

He was born on October 22, 1856, in the village of Kindrativ, now in the Turka hromada of Lviv oblast. His father, Ivan Zubrytsky, was a minor nobleman of the Pomian coat of arms,[1] his mother Anastazia Nanivska also came from a minor noble family (of the Sas coat of arms).

More details are available in the article "Zubrytskyi Family of the Pomian Coat of Arms."

The parents were engaged in agriculture. They got married in 1831. The father died on March 8, 1883.

Family

edit

His wife was Olga Borysevych (died in 1942), a rural schoolteacher[2] and the daughter of the Greek-Catholic priest Father Ivan Borysevych, who served as a parish priest in Kryvcha near Sian and as a dean of the Porokhnytsa town-dean (passed away in 1900), and Sophia Nazarevych. Olga was the granddaughter of the Greek-Catholic priest Father Antoniy Nazarevych (died in 1893) and Julia Lishchynska, as well as the great-granddaughter of the Greek-Catholic priest Petro Nazarevych (passed away in 1834) and Maria Sozanska.[3] She completed a teacher's seminary in Peremyshl, passed the qualifying exam, and for some time worked as a teacher.

They got married on September 27, 1883.

They had 4 children.

Education

edit

Rural teachers and schools

edit

From the autumn of 1866, Mykhailo studied in Turka, then he spent two years studying in Rozbir.

Drohobych Gymnasium

edit

In the fall of 1868, he began studying in the third grade of the primary school in Drohobych. Since 1870, Mykhailo Zubrytskyi studied at the Drohobych Gymnasium. In Drohobych, he met his contemporary Ivan Franko. This laid the foundation for their friendship, which lasted throughout their lives.

A letter from Ivan Franko to Shchasnyi Selskyi dated April 11, 1875, has been preserved, in which he writes: "Our Ruthenian affairs at the Drogobych Gymnasium, as usual, are very weak. Apart from three poor Ukrainians, not a single student is interested in either literary or political Ruthenian affairs. You might be interested to know who these three are - so I tell you that Matkovskyi, you probably know from the eighth grade, Zubrytskyi from the fifth, and the third is writing to you. Certainly, it is not a good testament to our Ukrainians, but what can be done?"[4]

Evidently, not without Franko's influence, while studying at the gymnasium, he paid attention to a manuscript collection from the 18th century, which he encountered in a bourgeois house. Ivan Franko mentions this fact when publishing materials from this collection in his article "Contributions to the History of Ruthenian Literature of the 18th Century" (1886). During this time, he collected songs, carols, and folklore in his native Kindrativ and other neighboring villages (Yasinka, Rozbir), the recordings of which he passed on to Omelyan Partatskyi, Omelyan Ohonovskyi, and other Galician scholars of that time.[5]

As recalled by Father Mykhailo in his autobiography, his father supported him only during his studies in the first and second grades (presumably, at the gymnasium). After that, he had to fend for himself. During his 9 years in Drohobych, he had to change residences 15 times. He lived very poorly, often near starvation. There were times when an old stepmother, Alexandra Durnota, a lumberjack who came to Drohobych from Opaka, and with whom Mykhailo Zubrytsky rented accommodation with breaks for three years, shared beggar's bread with him, which was donated to her near the St. Trinity Church.

Service in the army

edit

In 1877, he was forcibly removed from his studies at the gymnasium and conscripted into the Austrian army, despite his shortsightedness and "another flaw."

He served in Sambir in the 16th company (military platoon). He spoke very negatively about the pointlessness of military service, semi-starvation existence, and the lack of basic conditions.

After the death of his brother Yakub in the winter of 1877, he became the sole provider for his elderly parents, which should have exempted him from military duty immediately. However, officials deliberately delayed the process for almost a year and only released him with the condition that he would not continue his studies at the Drogobych gymnasium but would work with his parents on the land.

Resuming studies at the Drogobych gymnasium

edit

Independently studied the curriculum of the 7th grade from books and in the autumn of 1878 passed the entrance exam and entered the 8th grade of the Drogobych gymnasium.

On July 13, 1879, he passed the "maturity exam" with almost the highest marks (almost with a gold medal by modern standards).

Seminary

edit

He intended to study at the Faculty of Philosophy of Lviv University. However, he decided to enroll in the Theological Faculty of Lviv University.[6]

He studied at the Lviv (1879–1883) and Peremyshl theological seminaries. There, he became interested in scientific activities and wrote his first research on serfdom in the 13th century. He later married Olha Borysevych, the granddaughter of a priest from the village of Mshanets near Staryi Sambir, and eventually became a priest in Mshanets. From then on, he spent almost his entire life in Mshanets, which did not hinder but rather helped him become a unique historian of local life.[6]

Before coming to the village of Mshanets in 1883, he taught for a year at the Diak Institute in Peremyshl.[7]

Activity in the village of Mshanets (1883–1914)

edit

On November 17, 1883, Father Zubrytskyi became the parish priest in the village of Mshanets (now in the Sambir raion of Lviv Oblast), where he served for 31 years until April 25, 1914.[5]

Father Mykhailo Zubrytsky's activities were aimed against the assimilationist policies of foreign authorities towards Ruthenians.

Enlightenment and educational activities (the "Reader's Revolution")

edit

Father Zubrytskyi was particularly active in promoting enlightenment among the local population. Thanks to him, a "reader's revolution" took place in the village: the priest taught the peasants to read and instilled in them an interest in reading. This led to the fact that no other village in Galicia produced as much secular intelligentsia as Mshanets.

 
Infographic about the 'Prosvita' Reading Room in the village of Mshanets.

With his direct involvement, reading rooms of "Prosvita" were founded and operated in Mshanets (February 28, 1892[8][9][10]), Hrozova (April 2, 1893[11]), Mykhnovets (April 11, 1893[12]), Lavriv (1894[13]), Limna (July 26, 1901[14]), Holovetsko (1902[15]), and Lypia (1902[16]).

He was heavily involved in educational affairs, striving constantly to improve the level of knowledge and particularly the study of the Ukrainian language. He vehemently protested against the celebration of Polish national and religious holidays, the low professional training of teachers, and the assimilationist behavior of the conquerors. He demanded an increase in state funding for schools.

He criticized the "stuffing" of Ukrainian children's heads with useless Polish "stories about Krakus, Wanda, Kazimierz, and Esterne, about Barbara Radziwiłł, etc." He called for the school curriculum to broaden the peasants' view of nature, to instill in them a sense of dignity, to not bow down to the "higher" classes, and for schools to teach young people to seek a way of life through independent work.[17] He promoted the children's magazine "Dzvinok" among parents and educators, pointing out that it was better to subscribe children to this magazine than to buy them various toys and other trifles.[5] He reported on the publication of works on the history of Ukraine for mass reading. He even considered the choice of names for children not a trivial matter, but an integral part of a conscious attitude towards Ukrainian traditionalism and patriotism.[18]

He meticulously investigated the status of the Ukrainian clergy in the past and analyzed the current situation. Through various means, he endeavored to instill in his fellow priests a sense of duty and a proper understanding of the need for their everyday work with people, education, especially in children of school age, fostering not only awareness of national unity but also personal responsibility for the fate of all Ukrainians. He left behind many significant scholarly and journalistic works that attest to Father Zubrytsky's substantial contribution to transforming the Ukrainian Greek Catholic Church into a powerful bastion of the Nation and a fighter for the restoration of its conciliarity and independence.[19][20][21][22][23]

For nearly 10 years (1896–1905), the Tsounty Shul Tsuncil intentionally did not send a teacher to Mshanets "out of spite towards the Priest."[2]

Pastoral activities

edit
 
The Church of the Nativity of the Blessed Virgin Mary in the village of Mshanets, 1762. View from the north.

In 1901, he wrote about himself: "I am a priest and fulfill my duties from inner conviction."[24]

When he arrived in the village, he encountered the situation where among the parishioners "Christian concepts were mixed with pagan ones, and ... the latter prevailed."

When he came to the parish, only the deacon used to sing in the church, while everyone else remained silent. By 1896, during church services, everyone was already singing.

 
The Church of the Nativity of the Blessed Virgin Mary in the village of Mshanets, 1762. View from the west. Disassembled in 1912. Photo by V. Shcherbakivsky from the collection of negatives of the Institute of Folklore of the National Academy of Sciences of Ukraine.

He began catechesis, read daily prayers aloud in the church, taught catechism and the Bible. After Vespers, young people would come for plebaniya, where they sang church hymns and gradually learned to read using movable type. In order for the youth to better understand the Bible, he purchased "Biblical History in 40 Pictures" from Freiburg, Switzerland, and after telling a certain story, he would explain it again using the pictures.

Since religious education was neglected due to the anti-Ukrainian position of the District School Board, Father Mykhailo gathered school-aged children every Sunday evening during the fall and winter for a one-and-a-half-hour religious lecture.[2]

Oleg Pavlyshyn uncovered much information about the visible results of Father Zubrytsky's pastoral work by analyzing the report of the dean's visitation by Father Volodymyr Levytskyi on October 20, 1904. The protocol indicates that regular services, Sunday sermons, catechism classes, and visits to the seriously ill by the priest were common. By the way, the priest regularly visited his parishioners before the Feast of Epiphany and Easter ("Resurrection").

"A number of questions concern the behavior of parishioners: whether they made their Easter confession, refrained from work on Sundays and holidays, and participated in night watches near the church. The protocol states that sobriety among the villagers is at a high level..."

"...it is noted that all metric books and parish records are kept locked in a cabinet. There is also a list of all the records. The visitor remarked that the metric books are well-maintained, with entries made in the presence of witnesses. There is an active parish library."

Assessing the state of the parish buildings in Mshanets, the visitor noted that the priest's residence (plebaniya), where the priest lived with his family, is in need of repairs. Conversely, the utility buildings are in good condition. The dean also acknowledged the priest's efforts to begin construction of a new church, the good condition of the church accessories, and the high level of youth knowledge in "catechetical science."

 
Unrealized project of the church for the village of Mshanets, Lviv oblast.
 
Unrealized project of the church for the village of Mshanets, Lviv oblast.
 
Unrealized project of a masonry bell tower for the village of Mshanets. Architect - Ivan Dolynsky.

The visitation protocol concludes with informal remarks from the dean: "The honorable Father Mykhailo Zubrytsky faithfully fulfills his pastoral duties."

Protection of Ukrainian (Ruthenian) language

edit

He defended the rights of the Ukrainian language in education, socio-political, and cultural life. Until the end of his life, he consistently opposed cases of neglect of the Ukrainian language by chauvinistic officials in government institutions, postal workers, and others.[5]

He actively opposed the Polonization of place names.[25]

He advocated for the official status of the Ukrainian language as early as the late 19th century, advocating for its introduction into all aspects of public life. He reached out to highly educated professionals, trying to persuade them to expedite the development of a perfect orthography. He expressed his desire to see it built on a phonetic principle.[5]

Human rights and publicist activities

edit

Fr. Mykhailo Zubrytsky consistently defended the dignity of his parishioners. He saw the results of the Austrian occupation regime better than many politicians and officials, and he knew perfectly well numerous ways and forms of covert and overt violations of those not particularly broad rights promised in the legislation of the imperial government.[5]

Father systematically spoke out in the press and at various gatherings criticizing government policies at the center and their implementation in the regions. More than half of his printed legacy is dedicated to exposing the real state in which the Carpathian Ukrainians found themselves. He often highlighted the living conditions of Ukrainians in other regions, which were sometimes even worse.

He was outraged by the practice of privileged treatment of certain peoples in the Habsburg Empire, the exploitation of Galician peasantry by industrially developed parts of Austria, restrictions on the national consciousness work of Ukrainians, discrimination against native teachers, predatory deforestation, the impunity of landlords and officials, tax manipulations, misrepresentation of the national composition of the population and its representation in county councils, police surveillance of the intelligentsia, illegal extortion, harsh conscription, the existence of forced begging, and so on.[5]

Economic development

edit

In his numerous journalistic works, he often addressed the issues of economic and political discrimination against Ruthenians. He consistently persuaded the intelligentsia that they should work with the people, bringing them "the light of truth and knowledge in their native Ruthenians attire."[5]

He supported the Galician organization "Rural Farmer," founded in 1899, and defended its members against various attacks and discrimination. He promoted the cooperative movement, especially the establishment of rural cooperative stores, which significantly reduced the economic exploitation of peasants by innkeepers, speculators, and usurers.[26][27][28][29][30][31][32][33][34][35]

On April 4, 1892, he founded the "Spilkova Kramnytsya" (Ruthenian Store) in Mshanets, affiliated with the "Prosvita" reading room, initially owned by 10 local peasants, later by 16. In such stores, farmers could purchase essential goods at fair prices. He dedicated a series of press releases to this issue.

He understood the serfdom imposed by the invaders and forcibly imposed on Ukrainian peasants as one of the forms of colonial oppression.[5]

Scientific activity

edit

The multifaceted complex of issues was covered by his historical and archaeological works "The Village of Kyndrativ (Turka povit)" and "The Village of Mshanets in the Starosambir povit." In fact, they are a kind of collection of documentary sources about these Boyko villages. He often incorporated such materials into his newspaper correspondences related to current affairs.

A certain culmination of Father Mykhailo's national and state views is his journalistic work "It is not the time for Moscovites and Poles to serve" ("Svoboda", 1912). He not only borrowed the title from Ivan Franko but also showed complete agreement with his political ideas expressed in the poetic works "It is not the time" and "The Serf".[5] In an outspoken and sharp journalistic form, he depicts what happened during the rule of Poland and Russia in Ukraine (specifically asserting that during the founding of Saint Petersburg, 20,000 Ukrainian Cossacks perished).[5]

The material about Poland's annexation of Galicia and other regions of Ukraine was so truthful and sharp that the censorship confiscated it and did not allow its publication.

The establishment of Austrian rule in Galicia, its policy towards the indigenous population, the utilization of the Polish social elite, and other chauvinistic groups to maintain and strengthen the dominance of the conquerors are interpreted entirely from the standpoint of Ukrainian national interests.

His political and journalistic interventions in the press comprehensively portray the true picture of life and the struggle of the occupied Ukrainian people.

A unique monument dedicated to the formation and initial steps of the government structures of the West Ukrainian People's Republic (ZUNR) in Lisko, Przemyśl, Ustrzyki, and their surroundings, is his chronicle of events covering a short period from November 6 to December 21, 1918.

Ivan Franko called Father Mykhailo Zubrytskyi a "distinguished Ukrainian historian and ethnographer," "a good connoisseur of the Western mountainous Boykivshchyna," and "a distinguished researcher of peasant life," always speaking of his works with praise, appreciating them for their rich factual basis, documentary accuracy, and research integrity. Franko utilized ethnographic and folkloric materials collected by Father M. Zubrytskyi in his scholarly and literary works, always acknowledging them in the prefaces, footnotes, or references of his works.[5][36]

He also maintained good relations with the ethnographer and literary scholar Volodymyr Hnatiuk.

On July 20, 1904, he became a full member of the Shevchenko Scientific Society.

In the spring of 1913, Mykhailo Zubrytskyi purchased 78 items in the Boyko region, including tools for processing flax, hemp, and weaving fabric, and donated them to the Museum of the Shevchenko Scientific Society in Lviv ("Chronicle of the Shevchenko Scientific Society" part 55).[37]

The Bookstore of the Shevchenko Scientific Society in Lviv advertised books available in its inventory in the pages of the Notes of the Shevchenko Scientific Society. In 1912, they were selling 5 books by Father Zubrytskyi:[38]

  • The village of Mshanets, in the Starosambir povit, costs 3 crowns;
  • A large family in Mshanets, Starosambir povit - 0.10 crowns;
  • Tobacco smuggling in the mountains of Galicia in the 19th century - 0.60 crowns;
  • Contributions to the history of conscription in Galicia - 0.20 crowns;
  • Years of famine. Contributions to the history of Galicia 1846-1861 - 0.20 crowns.

Political activity

edit

He skillfully used examples of national liberation movements in other countries for political awareness among his fellow countrymen, both near and far. He effectively ridiculed the absurdity of the "evidence" presented by Polish annexationists regarding their "right" to rule over Ukrainian lands.[39]

He actively participated in political processes in the Boyko regions, utilizing various opportunities of his time to engage intellectuals and peasants in organized political struggle. He repeatedly ran for elections, standing as a candidate for local county councils and the Galician Sejm. He left behind many (mostly anonymous) journalistic works about the course of the electoral process.

Throughout his life, he resolutely, consistently, and tirelessly fought against Moscophilia, demonstrating the absurdity of their political postulates and actions: "The development of the Ruthenian people, its uplift, will not come from the north or the west, but will be accomplished by the efforts of the Ruthenians themselves."

He closely observed the work of the Ukrainian Radical Party, but its orientation towards Marxism was unacceptable to him. He strongly condemned the apostasy of Moscophils. He considered himself and his like-minded individuals as ukrainophile with full confidence, and in March 1901 openly declared that he and his associates were nationalists.[40]

He spared no effort to promote the popular assembly movement in Western Boykivshchyna, despite the resistance from the pro-Austrian and Polish bureaucracy, which either refused permits for assemblies or sought the slightest pretext to prohibit them.[41][42][43][44][45]

Anti-alcohol campaign

edit

He fought against drunkenness by all means, exposing the harmfulness of drinking and alcoholism, and popularizing organized resistance against the owners of the monopoly right to produce and sell alcoholic beverages ("propinators").[46][47][48][49]

Father Zubrytsky's first act surprisingly was to ban the church Nativity scene (vertep), after rewriting all the carols. The reason was the drunkenness of the participants. His second step was to prohibit inviting 15-20 godparents to baptisms, allowing only two to four. The next move was to forbid treating the midwives with horilka, etc.

In addition to prohibitions, the priest actively worked to create alternatives for the people. He opened the first "Prosvata" (educational and cultural center) in Mshanets in 1892, as detailed in the sections "Educational Activities" and "Pastoral Activities".

In 1894, Zubrytsky noted that people had stopped selling their fields (on the contrary, those who had the means tried to buy more), ceased going caroling and visiting each other as before, limited the number of godparents to only 2-4 (previously, they would bring up to twenty and, apparently, everyone was treated to horilka), and during meals, weddings, and funerals, only half as much vodka was consumed as before.[50]

Anti-usury campaign

edit

He resisted the spread of usury in the villages.

The most effective measure was the establishment of a "for cash" store at the reading room of the "Prosvita" society. Unlike the Jews, who traded illegally and did not pay taxes, all the goods in the store were licensed (then called "obtaining traffic" for the sale of certain types of goods). This was very difficult due to bureaucratic obstacles.

Arrest and exile (1914–1916)

edit

Arrested on September 7, 1914, by the Austrian police on charges of Moscophil views, he served his exile in Thalerhof and Slovenia (1914–1916).

Activity in the village of Berehy Dolishni (1916–1919)

edit
 
Fr. Mykhailo Zybrytskyi

From 1916, he worked in the village of Berehy Dolishni, where he witnessed events related to the formation of the ZUNR (West Ukrainian People's Republic) in November 1918. He was arrested for the second time by the Polish police on November 25, 1918, and fell ill.

It is reliably known that the priest Mykhailo Zubrytskyi, who took over the parish of Berehy Dolishni in 1914 (with the daughter church of the village of Lodyny), organized assistance to Ukrainian military units with a significant number of his parishioners. He also warmly welcomed the formation of the ZUNR and sincerely congratulated the union of the ZUNR and the UNR (Ukrainian National Republic), actively engaging in the work to strengthen the young Ukrainian state.

 
The grave of Father Mykhailo Zubrytsky is in the churchyard.

For this, the Polish police tortured him in 1919. He passed away on April 8, 1919, in Berehy Dolishni, and was buried in the local cemetery near the church (now a Polish Rome-Catholic church).[51]

Legacy

edit

Throughout his life, Father Mykhailo Zubrytskyi studied the history and folklore of his region. His creative legacy comprises over 360 works, in which the scholar explores the life and customs of the peasants of the Boyko region in the 18th and 19th centuries. Among them are 220 newspaper articles, which today serve as invaluable sources for historians.

He was interested in everything - the economic affairs of the inhabitants of surrounding villages, the complex social structure that varied from village to village, and land ownership. Father Zubrytskyi collected 220 documents, the oldest of which date back to the 17th century.

He also wrote about current events, such as the cholera epidemic or the spread of tobacco. He greatly appreciated the oral and material culture of the peasants: he collected folk songs and left wonderful drawings of buildings and clothing.

He also delved into the history of the clergy and collected apocrypha from the 17th and 18th centuries.

Father Zubrytskyi was a member of the NTSh and engaged in a creative debate with Frank regarding the goals and direction of the Society's work.

Thanks to him, an ethnographic expedition of the NTSh was organized to Mshanets, where numerous materials were recorded, and around 400 photographs were taken.

 
The Judgment Day icon from Mshanets, Lviv oblast, dating back to the 1560s, is housed in the Lviv National Museum named after Andrey Sheptytsky.

Father Zubrytskyi also made significant efforts to preserve and showcase world-renowned masterpieces of folk art. For example, exhibits from Mshanets are present in museums in Basel and Vienna, while the Lviv National Museum houses the painting "The Last Judgment" from the Mshanets church, dating back to the late 15th to early 16th centuries.

M. Zubrytskyi also collected Ukrainian folk songs, stories, legends, proverbs, and sayings.

He authored research works on ethnography, folklore, and history:

  1. "Narodnyi kalendar" (Popular Calendar) (1900).
  2. "Village of Mshanets, Starosambirskyi povit. Materialy do istorii halytskoho sela. Vstupna rozvidka i akty Archived 2022-01-25 at the Wayback Machine" // Zapysky NTSh, Tom 70. 1906. — P. 114–167.
  3. "Village of Mshanets, Starosambirskyi povit" (second part) // Zapysky NTSh, Tom 74. 1906. — P. 93–128.
  4. "About the Weddings of Our Emigrants in America" (1913).
  5. "Big Family in Mshanets, Starosambir Povit." // Zapysky NTSh, Tom 73. 1906. — P. 119–124.
  6. "Materials on the Cultural History of Galician Rus in the 18th and 19th Centuries, Collected by Mykhailo Zubrytskyi, Yuriy Kmit, Ivan Kobyletskyy, Ivan E. Levytskyi, and Ivan Franko" (Lviv, 1902).

An active defender of the national and cultural rights of Ukrainians in Transcarpathian Ukraine, he published articles in "Dilo," "Bat'kivshchyna," "Zoria," and "Zapysky Naukovoho Tovarystva imeni Shevchenka" ("Proceedings of the Shevchenko Scientific Society").

The over thirty-year work of the priest and scholar in Mshanets had a significant impact on the elevation of the national consciousness of the village residents. The parishioners who were brought up by Mykhailo Zubrytskyi, their children, and grandchildren, almost the entire village, shared the ideas of the Ukrainian Military Organization and Organisation of Ukrainian Nationalists in the 1920s and 1930s. Here, one of the most influential centers of the Stepan Bandera Organization operated in the 1940s and 1950s. When the Ukrainian Insurgent Army emerged, Mshanets sent its finest individuals to join its ranks. No fewer than 60 of them perished in the struggle against Polish, German, and Russian occupiers in the 1940s to 1960s.

Research works about Father Mykhailo Zubrytskyi

edit
  • Nataliia Klyashtorna. The Mission of Father Zubrytsky. Local History. February 11, 2022.[52]
  • Maria Orynchak. In Miniature, He Did What Sheptytsky Introduced Throughout the Church: Who Was Father Mykhailo Zubrytskyi. Lviv News Manufacture. November 4, 2022.[53]
  • V. P. Shvydkyj. Zubrytskyi Mykhailo Ivanovych. 2005.[54][55]
  • R.F. Kyrchiv.[56][57]
  • Roman KYRCHIV. Mykhailo Zubrytskyi's Connections with Ivan Franko and Volodymyr Hnatiuk. 3-4'2008 National Studies Notebooks ("Narodoznavchi Zoshyty"). pp. 373–377.[58]
  • Hanna HORYN. Mykhailo Zubrytskyi's Scientific Work in the Dimensions of Time. 3-4'2008 National Studies Notebooks. pp. 378–381.[59]
  • Yaroslav TARAS. Mykhailo Zubrytskyi in the History of the Church in the Village of Mshanets. 3-4'2008 National Studies Notebooks. pp. 382–391.[60]
  • Stefaniya HVOZDEVYCH. Mykhailo Zubrytskyi - Researcher of Family and Family Rituals of the Boykos. 3-4'2008 National Studies Notebooks. pp. 392–396.[61]
  • Hanna SOKIL. From the Works of Mykhailo Zubrytskyi, Folklorist. 3-4'2008 National Studies Notebooks. pp. 397–402.[62]
  • Vira LISAK. The Use of Mykhailo Zubrytskyi's "People's Calendar" in Modern Schools. National Studies Notebooks. pp. 402–403.[63]
  • Petro ZBOROVSKY. Turka Region in the Life and Scientific Works of Mykhailo Zubrytskyi. Ethnographic Notebooks. March–April 2008. Pages 404–408.[64]
  • Roman RADOVYCH. Customs and Rituals Associated with the Construction of Dwellings in the Western Galician Boyko Region (Based on Materials from the Turka and Starosambir Districts). National Studies Notebooks. March–April 2008. Pages 253–271.[65]
  • Hryhoriy Demyan. The National and State-Oriented Activities of Mykhailo Zubrytskyi (Thematic-Bibliographic Review of Publications). National Studies Notebooks. March–April 2008. Pages 358–372.[66]

Interesting facts about Fr. Zubrytskyi

edit
  1. Founder of "oral history" and (partially) "microhistory" as trends in historical science.
  2. He was the first in the world to choose the life and household of Boyko villagers as the subject of scientific interest.
  3. Thanks to his work, Mshanets became the most researched village in all of Central-Eastern Europe.
  4. He was the first to investigate when the toponym "Ukraine" was first written - in 1187 in the Kyivan Chronicle.
  5. He founded the cooperative "Ruska Kramnytsia" (Ruthenian Store) in 1892.
  6. By 1897, he could boast that in Mshanets, political assemblies gathered 500 participants (Ukrainian peasants, priests, officials) from nearby villages.
  7. Thanks to him, the community of Mshanets was the first in the Starosambir Povit to adopt Ukrainian as the language of communication with the county authorities.
  8. He was the only rural priest who was a full member of the Shevchenko Scientific Society.
  9. He advocated for the legalization of firearms for peasants at the end of the 19th century, specifically for granting them the right to shoot wild animals that were causing damage to their fields and gardens.
  10. In 2021, in the village of Mshanets, a festival called "Visiting the Boykos and Father Mykhailo Zubrytskyi" was held in his memory. It began with an Archieratical Divine Liturgy in the local church and the consecration of the cornerstone for the future monument to Father Mykhailo.[67][68][69][70][71][72]

References

edit
  1. ^ "Життєвй Шлях Родини Отця Михайла Зубрицъкого" (PDF). Archived from the original (PDF) on 1 December 2017. Retrieved 25 November 2017.
  2. ^ a b c Зубрицький, Петро (1968). Біографія о. Михайла Зубрицького. Рочестер.{{cite book}}: CS1 maint: location missing publisher (link)
  3. ^ Прокопець, Марія (2011). "Світло Душі Родини Левицъких" (PDF). diasporiana.org.ua. Літопис УПА. Archived from the original (PDF) on 1 December 2017. Retrieved 2 September 2021.
  4. ^ "30.03 (11.04).1875 р. Лист Івана Франка до Щасного Сельського". www.i-franko.name. Archived from the original on 13 April 2021. Retrieved 2021-04-13.
  5. ^ a b c d e f g h i j k l Народознавчі зошити (1997-2016). 1997.
  6. ^ a b ""Взірцевий Душпастир" О.михайло Зубрицъкий – Літописеҵъ Українсъкго Галиҵъкого Села" (PDF). Archived from the original (PDF) on 2 September 2021. Retrieved 2 September 2021.
  7. ^ "Парох, дослідник і модернізатор". Наше слово (in Ukrainian). 2014-07-24. Archived from the original on 8 October 2021. Retrieved 2021-10-08.
  8. ^ Зубрицький, Михайло (1892). Рух в руських товариствах: Дня 28 лютого 1892 [р.] отворено читальню "Просвіти" в Мшанци... Діло. pp. Ч. 41.
  9. ^ Зубрицький, Михайло (1892). Виділ читальні "Просвіти" в Мшанци. Діло. pp. Ч. 89.
  10. ^ Зубрицький, Михайло (1894). Читальню "Просвіти в Мшанци... Читальня. pp. Ч. 13.
  11. ^ Зубрицький, Михайло (1893). З Староміського повіта пишуть нам: Дня 2 цвітня с.р. отворено читальню "Просвіти" в Грозьові... Львів: Діло. pp. Ч. 68.
  12. ^ Зубрицький, Михайло (1893). З-під Лютовиськ пишуть нам: Дня 11 цвітня с. р. відкрито в Михнівци Турецького повіта читальню "Просвіти"... Діло. pp. Ч. 74.
  13. ^ Зубрицький, Михайло (1894). З Староміського: (Селянський театр в читальни в Лаврові. Діло. pp. Ч. 152.
  14. ^ Зубрицький, Михайло (1901). З-під Турки пишуть нам: Дня 26 липня с. р. відбулося отворенє читальні "Просвіти" в Лімні... Діло. pp. Ч. 162.
  15. ^ Зубрицький, Михайло (1902). Від Старого Самбора: (Розв'язане читальні "Просвіти" в Головецьку). Діло. pp. Ч. 49.
  16. ^ Зубрицький, Михайло (1902). З-під Лютовиськ: (Меліорації в Михнівци. Читальня "Просвіти" в Лип'ю... Діло. pp. Ч. 102.
  17. ^ Зубрицький, Михайло (1897). Наша культурна праця якось пиняво йде (in Ukrainian). Львів: Діло. pp. 276–278.
  18. ^ Зубрицький, Михайло (1907). Імена, назви і прозвища у селян с. Мшанця Старосамбірського повіта. ЬХХІХ. - Кн. V. Львів: Записки НТШ. pp. 142–154.
  19. ^ Зубрицький, Михайло (1895). Право презенти священиків. Батьківщина. pp. Ч. 11 і 12.
  20. ^ Зубрицький, Михайло (1895). Парохія Лопушниця в Добромильськім повіті. Діло. pp. Ч. 231.
  21. ^ Зубрицький, Михайло (1896). "Приятелі громад". Діло. pp. Ч. 103.
  22. ^ Зубрицький, Михайло (1897). Деякі замітки над нарадами радикалів на з їзді у Львові: (Письмо з села ). Ч. 232. Діло.
  23. ^ Зубрицький, Михайло (1898). "Кн. 5". Продажа "попівства" в с. Скопові 1592 р. Vol. XXV. Львів: Записки НТШ. pp. 1–2.
  24. ^ Зубрицький, Михайло (1901). Кілька слів з нагоди статі Дъла п.з. "Лицеміры" (in Ukrainian). Львів: Дъло. pp. 1–2.
  25. ^ Зубрицький, Михайло (1912). Польщенє назв місцевостей. Львів: Діло. pp. 6 н.ст. марта (22 ст. ст. лютого). - Ч. 52.
  26. ^ Зубрицький, Михайло (1892). Сільські крамниці. Батьківщина. pp. Ч. 44.
  27. ^ Зубрицький, Михайло (1893). З-під Лютовиськ: (Сільські крамниці). Діло. pp. Ч. 33.
  28. ^ Зубрицький, Михайло (1894). З Підгір'я: (Кілька слів про нашу торгівлю на селі). Діло. pp. Ч. 54.
  29. ^ Зубрицький, Михайло (1895). З Староміського: (Дещо про торговлю шапок і хусток). Батьківщина. pp. Ч. 1 і 1/2 2.
  30. ^ Зубрицький, Михайло (1895). Повідомлене для крамниць при читальнях "Просвіти". Діло. pp. Ч. 95.
  31. ^ Зубрицький, Михайло (1896). Перед кількома літами пішов оклик на Галицькій Руси: Закладати сільські крамниці. Львів: Танячкевич Д. Яку раду радило віче господарського товариства “Просвіта” на дни 12 падолиста 1895 року в Перемишли. pp. 15–20.
  32. ^ Зубрицький, Михайло (1909). Торговля ялівцем. Діло. pp. Ч. 234.
  33. ^ Зубрицький, Михайло (1894). З-під Лютовиськ пишуть нам: Гаврило Скубиш, молодий газда в Лип'ю, отворює в своїй хаті сільську крамницю... Діло. pp. Ч. 232.
  34. ^ Зубрицький, Михайло (1896). З Турецького пишуть нам: В селі Лип'ю має Гаврило Скубиш крамницю... Діло. pp. Ч. 44.
  35. ^ Зубрицький, Михайло (1912). Неправданий фіскалізм. Діло. pp. Ч. 123.
  36. ^ Франко, Іван (1983). Збірник творів у 50 т. Vol. 39. Київ. p. 268.{{cite book}}: CS1 maint: location missing publisher (link)
  37. ^ "Музею НТШ у Львові — 125 літ". Український тижневик Міст (in Ukrainian). 2020-12-16. Archived from the original on 8 October 2021. Retrieved 2021-10-08.
  38. ^ "Записки НТШ. T. CXI. 1912 р." (PDF). НТШ. Archived from the original (PDF) on 23 January 2022. Retrieved 12 October 2021.
  39. ^ Зубрицький, Михайло (1903). "Право греків на Македонію, а поляків на Русь-Україну". Діло. Vol. Ч. 139.
  40. ^ Зубрицький, Михайло (1901). Кілька слів з нагоди статті "Діла" п. з. "Лицеміри". Діло. pp. Ч. 62.
  41. ^ Зубрицьки, Михайло (1896). Письмо з Староміського: Ц. к. староство в Старім місті заборонило, як відомо, народне віче... Діло. pp. Ч. 60.
  42. ^ Зубрицький, Михайло (1896). Письмо з Староміського повіту: Дня 9 с. м. відбулося в Старім місті повітове віче... Діло. pp. Ч. 230.
  43. ^ Зубрицький, Михайло (1897). Народне віче в Мшанци. Діло. pp. Ч. 5.
  44. ^ Зубрицький, Михайло (1897). Про збір в Самборі з дня 4 лютого пише нам другий наш дописуватель. Діло. pp. Ч. 21.
  45. ^ Зубрицький, Михайло (1898). Письмо з Староміського: Народне віче скликане до старого міста на 22-го с. м. знов заборонило місцеве ц. к. староство. Діло. pp. Ч. 38.
  46. ^ Зубрицький, Михайло (1894). Проповідник тверезости. Читальня. pp. Ч. 9.
  47. ^ Зубрицький, Михайло (1898). З Староміського пишуть нам: Як не раз чоловікови не поведеся, покаже ось яка приключка... Діло. pp. Ч. 66.
  48. ^ Зубрицький, Михайло (1904). Проворність пропінатора: (Допись з Турецького повіту). Діло. pp. Додаток до ч. 39 і 40.
  49. ^ Зубрицький, Михайло (1906). Братства тверезости, а жиди шпекулянти. Діло. pp. Ч. 161.
  50. ^ З Староміського (Куди дівають ся нераз гроші наших людей). 32. Діло. 1894. p. 2.
  51. ^ "Лодина – українська земля. Частина І. (Автор: Моцьо Василь) - Vox populi. Всеукраїнський часопис для розумних та небайдужих". www.vox-populi.com.ua. Archived from the original on 16 April 2021. Retrieved 2021-04-09.
  52. ^ "Місія отця Зубрицького". localhistory.org.ua (in Ukrainian). Retrieved 2024-03-28.
  53. ^ "У мініатюрі робив те, що Шептицький запроваджував у всій Церкві: ким був отець Михайло Зубрицький – Львівська мануфактура новин" (in Ukrainian). Retrieved 2022-12-12.
  54. ^ В. П. Швидкий. Зубрицький Михайло Іванович // Енциклопедія історії України : у 10 т. / редкол.: В. А. Смолій (голова) та ін. ; Інститут історії України НАН України. — К. : Наукова думка, 2005. — Т. 3 : Е — Й. — С. 387. — 672 с. : іл. — ISBN 966-00-0610-1.
  55. ^ "Зубрицький Михайло Іванович". resource.history.org.ua. Retrieved 2024-03-28.
  56. ^ Р. Ф. Кирчів. Зубрицький Михайло Іванович Archived 2016-08-08 at the Wayback Machine // Енциклопедія сучасної України / ред. кол.: І. М. Дзюба [та ін.] ; НАН України, НТШ. — К. : Інститут енциклопедичних досліджень НАН України, 2001–2023. — ISBN 966-02-2074-X.
  57. ^ Кирчів, Роман. "Зубрицький Михайло Іванович".
  58. ^ Кирчів, Роман. "Зв'язки Михайла Зубрицького з Іваном Франком і Володимиром Гнатюком" (PDF).
  59. ^ Горинь, Ганна. "Наукова праця Михайла Зубрицького у вимірах часу" (PDF).
  60. ^ Тарас, Ярослав. "Михайло Зубрицький в історії храму села Мшанець" (PDF).
  61. ^ Гвоздевич, Стефанія. "Михайло Зубрицький — дослідник сім'ї та сімейної обрядовості бойків" (PDF).
  62. ^ Сокіл, Ганна. "Із доробку Михайла Зубрицького-фольклориста" (PDF).
  63. ^ Лисак, Віра. "Використання "Народного Календаря" М.Зубрицького в сучасній школі" (PDF).
  64. ^ Зборовський, Петро. "Турківщина в житті і наукових працях Михайла Зубрицького" (PDF).
  65. ^ Радович, Роман. "Звичаї та обряди, пов'язані із спорудженням житла на заході Галицької Бойківщини (за матеріалами Турківського та Старосамбірського р-нів)" (PDF).
  66. ^ Дем'ян, Григорій. "Національно-державницьке спрямування діяльності Михайла Зубрицького (Тематико-бібліографічний огляд публікацій)" (PDF).
  67. ^ Фестиваль "В гості до Бойків та о. Михайла Зубрицького" | #ВеликийРепортаж (in Ukrainian), 27 September 2021, archived from the original on 29 September 2021, retrieved 2022-02-03
  68. ^ Гром, Наталія (2021-09-26). "Фестиваль "В гості до Бойків та о. Михайла Зубрицького". FB-подія". Facebook.
  69. ^ "Василь Курій: "Отець Роман Гром очолив ще одну революцію" | Львівська мануфактура новин" (in Ukrainian). Archived from the original on 29 September 2021. Retrieved 2022-02-03.
  70. ^ ""В гості до бойків та о. Михайла Зубрицького": програма та мета фестивалю. Радіодень| 15 вересня — СУСПІЛЬНЕ | ЛЬВІВ". lv.suspilne.media. Archived from the original on 15 September 2021. Retrieved 2022-02-03.
  71. ^ Бабенчук, Тарас (2021-09-26). "Посвячення каменя під пам'ятник отцю Михайлу Зубрицькому в с. Мшанець". Facebook. Archived from the original on 3 February 2022. Retrieved 3 February 2022.
  72. ^ "Пряма трансляція Архиєрейської Божественно Літургії у храмі Різдва Пресвятої Богородиці с. Мшанець Старосамбірського деканату з нагоди 165-ї річниці від Дня народження о. Михайла Зубрицького". Facebook. Archived from the original on 3 February 2022. Retrieved 3 February 2022.
Retrieved from "https://en.wikipedia.org/w/index.php?title=Mykhailo_Zubrytskyi&oldid=1261665215"