Russkaya Starina

87-94

Authors: Andrey V. Venkov

In Rostov region since 2013, the decision to rebury the remains of three Don Cossack generals, heroes of the War of 1812 – Lieutenant General A.A. Karpov, Major General P.M. Grekov and Major General G.A. Dyachkin is delayed. Their remains were found by students and teachers of the Cossack cadet corps named after Ya.P. Baklanov in Shakhty in Tarasovsky district of the Rostov region. During the revolution of 1917, their former graves were destroyed and looted. The bodies were found lying randomly mixed with construction debris. The process of identifying the remains is still underway. When it is completed, the Don generals will be interred according to their status and merits. This article gives a brief biography of one of the honored Don generals, whose ashes have not yet found rest. Studying his life path, we found a number of problems connected with the formation of a new Don Cossack elite, which began to form in the late 18th – early 19th centuries.

102-111

Authors: Oleg A. Grom

The article deals with the publications of the newspaper “Prizyv” (“The Appeal”), which is practically not studied in the historiography. “Prizyv” was the first periodical in the Region of the Don Host with strongly pronounced nationalist tendency, printed in Taganrog in 1910−1911. The newspaper propagated so called “economic nationalism” based on the idea of the struggle of Russians with foreigners (“inorodtsy”) in trade, industry and agriculture. The Jews, who composed a negligible minority in the region, living mostly in two cities, Taganrog and Rostov-on-Don, were treated by the “Prizyv” newspaper as the main antagonists of the “Russian case”. The right-wing publicists imputed to the Jews great ascendancy, especially in the sphere of mass-media. The Armenian problem in the Don was reflected in the debates on the on the so called “Nakhichevan Question” – the project of the accession of Nakhichevan to Rostov-on-Don, which, both right-wing and “progressist” newspapers, were interpreted as a confrontation between the Armenian and Russian parties. The “Prizyv” authors considered the Don Ukrainians (Little Russians), along with the Cossacks, to be an integral part of a great Russian nation, however, unlike most of their colleagues from the nationalist camp in other regions, they left them the right to their own cultural and linguistic identity. Among other non-Russians from the Don and Azovia region (Germans, Greeks, Molokans, etc.), only the Greeks were described as a purely positive element, whose existence did not contradict the “tasks of Russian statehood”. The newspaper was closed at the beginning of 1911 due to the plans for the transformation of the publication “Rostovskiy-na-Donu Listok” (Rostov-on-Don Leaflet) into the regional daily newspaper of nationalist orientation.

119-128

Authors: Iosif G. Rochko

The Daugavpils ghetto existed from July 15, 1941 to October 28, 1943. More than 13,000 Jews passed through the ghetto gates. A little more than 100 survived. In the ghetto there were, like the Jews of Daugavpils and the surrounding area, small towns and townships of Latgale, as well as several thousand Jews from Lithuania. About ten former prisoners left diaries and memories of the terrible days, which are published and have survived to this day. Later, the works of historians and local historians about the history of the Daugavpils ghetto appeared. The author conditionally divided the works: first, written in the West and the United States, second, in the USSR, and third, in the Republic of Latvia. Such a comprehensive approach includes an ideological justification, preserves the chronology, place and language of the publication. The totality of all these works is the object of the study.

141-154

Authors: Marina A. Ryblova

This publication is a continuation of an article published earlier in the 1st issue of the journal for 2021. It is devoted to the memoirs of the three years spent by the author in a small Cossack khutor as a teacher of an 8-year school, supplemented by the author’s comments on them. The peculiarity of both parts of the publication is its belonging to the genre of “notes”, in which the author appears simultaneously as a person remembering and commenting. The second part of the publication presents the characteristics of the sex and age groups of the population of the Cossack khutor during the Soviet “stagnation”: young people of marriageable age, family and old people. The author defines the boundaries, statuses and functions of these groups, as well as identifies the changes that occurred with them in the Soviet period of our history in comparison with the pre-revolutionary time. Describing a group of young men of marriage age, the author reveals the peculiarities of the process of their self-organization in adapting to the conditions of growing up using many traditional forms inherited from the former community life of the Cossacks. Such forms include youth gatherings, practices of collective mutual assistance to those who find themselves in difficult living conditions, etc. The author shows that despite the fact that the farm youth found themselves without the care of the older generation (with the loss of their former moral principles and values), they still had the need to organize their own lives with the support of the youth collective. Within this collective, their own code of honor was formed, and behavioral stereotypes were constantly levelled. At the same time, it was not the Soviet principles and forms that prevailed, but the former ones – traditional (although significantly transformed), and often associated with marginal spheres of life. The group of family Cossacks in the public space of the Cossack farm is mostly represented by women. They were active participants in the social life of the settlement and the true heads of their families and households, displacing the men who dominated them in pre-revolutionary times from these spheres. As in the Soviet village, in the Cossack farm, men took positions close to the position of unmarried youth: protected, not burdened with caring for families, often leading a very free lifestyle; in the working sphere of life, they also often realize themselves in marginal and extreme activities. As for the group of old Cossacks and Cossack women, it is also more represented by women who demonstrate special activity in the public space of the farm. Old men, having lost their former statuses and functions, practically disappeared from the social life of the farm, often found themselves excluded from the process of education and socialization of young people, being a clear illustration of the process of breaking the former intergenerational ties and ways of transferring cultural and social experience from the older generation to the younger ones. In Soviet times, there was a process of blurring the boundaries between different gender and age groups, between the moral norm and the anomaly. As studies of Soviet everyday life in recent years show, many of the phenomena described by the author were characteristic of the village as a whole at that time, but in a small and abandoned farmstead they appeared with special evidence and a significant degree of concentration, largely explaining all the subsequent political, economic and social upheavals and cataclysms of the post-perestroika period.