Orthodox Population Research Articles

Anthroponymy and Toponymy in Memorial Epigraphy of Podlasie

The paper presents an analysis of personal and place names on the tombstones of necropolises surveyed during a three-year fieldwork in Podlasie province (Hajnówka region), the area of high concentration of Orthodox East Slavic population. Apart from reflecting local dialect features specific to the East Slavic language situation on the Polish-East Slavic borderland, these epigraphic inscriptions made in Cyrillic are also a confessional marker that is highly relevant to the regional Orthodox population’s self-identification. Tombstone inscriptions evidence to the overlapping of Belarusian, Ukrainian, Russian (Church Slavonic), and Polish language contexts. Graphics (Cyrillic) and spelling features of different types of tombstone onyms not only give a picture of ethno-confessional and ethno-linguistic contacts, but also reflect live pronunciation captured in writing. Regarding personal name as a core component of the epitaph and analyzing specific examples, the authors address the following questions: 1) what do graphics and spelling convey in each particular case — the sound form of a name or toponym, writing traditions, focus on a particular spelling norm? 2) what is the reason for the variability in the spelling of the same name, surname, toponym? 3) can we trace the general trends in personal and place names rendering in the local tradition under study? 4) what effect does the Polish (state) language have in the texts that do not aim to comply with Belarusian, Ukrainian or Russian literary spelling norm? In the epigraphy of the studied region, there is a clear preference for using different spelling systems (not necessarily consistent), as reflected in the use of the letters и, ы, i in different combinations. Hence, the Polish spelling sometimes affects the Cyrillic transliteration of some names and surnames.

Prilike u centralnim oblastima stare Srbije krajem XVIII i početkom XIX veka

Throughout the 18th century, anarchy raged through the Ottoman Empire, the consequences of which directly affected Christian subjects, who felt growing property and legal insecurity. The Turkish central government almost did not exist. Although Porta repeatedly tried to curb anarchy and separatist movements with a series of firmans and berets, little was achieved in that regard. In the years after the Great Migration, the settlement of Arbanasi tribes from the mountainous areas of northern Albania began. Supported by the Ottoman authorities, in the following decades, the Arbanassis turned the central area of Old Serbia into a scene of feudal and tribal anarchy and bloody reckoning with the Serbian Orthodox population. Burdened with numerous taxes and levies, as well as reading, which was often imposed by force by Muslim masters, the Serbian population was increasingly materially declining. The difficult situation was further aggravated by numerous Kachak gangs, bashibozluk and janissaries, who systematically plundered the serbian christian population. The unbearability of such a difficult position will give rise in the first years of the 19th century to the desire for liberation from the centuries-old Turkish rule, which will be manifested in the outbreak of the First Serbian Uprising in 1804 in the Belgrade pashaluq.

СВЯТЫЕ ИСТОЧНИКИ И НАРОДНАЯ РЕЛИГИОЗНОСТЬ ПРАВОСЛАВНОГО НАСЕЛЕНИЯ УРАЛА В 1954–1964 ГОДАХ

The tradition of attributing mythological and religious meanings to natural phenomena, the formation of a ritual culture associated with trees, stones, water sources, atmospheric phenomena, etc., refers to the most ancient sacred practices of human communities. This stimulated philosophical, cultural, and anthropological studies of this phenomenon in the context of Orthodox culture, aimed at identifying the relations between pagan and Christian symbols and rituals and analyzing the problem of dual faith among the Orthodox population of Russia. Historical studies of the manifestations of folk religiosity are still at the stage of generalizing empirical material. The subject of the article is a study of folk religious practices in the historical context of Khrushchev’s anti-religious campaign. The focus of the study is on the Orthodox traditions of venerating water sources. The specificity of the approach is the analysis of the elements of folk religiosity (using the example of the veneration of “holy sources”) as a manifestation of everyday practices of adaptation and survival of believers in the USSR. Despite the banishment of religion from public space in the era of Nikita Khrushchev, belief in miracles and miraculous healings and visits to holy places were common not only among Orthodox Soviet people, but also among those who were considered “atheists”. Regional features of folk religion in the Urals were the redefinition of holy places in the multi-ethnic space of the region and the use of water sources for folk medicine in an underdeveloped health care system. For certain categories of Soviet citizens (former priests, monks and nuns, marginalized elements, etc.), the sphere of folk religiosity was a space for the realization of subjectivity, different from the “normative” one. As a result of a comparative-historical approach, it is shown that the practices of venerating holy sources in the Urals fit into the all-union framework of the phenomenon.

Деятельность епископа Порфирия (Успенского) на посту начальника Русской Духовной миссии в Иерусалиме (1847–1853 годы)

We analyze the missionary activity of the Bishop of the Russian Orthodox Church Porphyrius (Konstantin Aleksandrovich Uspensky) in the territory of Palestine, which was part of the Ottoman Empire in the period under study from 1847 to 1853. Porphyrius’s preliminary explora-tion of these lands to justify the expediency of establishing a Russian Ecclesiastical Mission in the region, and the patronage of this idea among the authorities of the Russian Empire, including the Chancellor Count Nesselrode and Emperor Nicholas I, are shown. We consider the educational and charitable activities of Bishop Porphyrius among the local Orthodox population, including the provision of financial assistance in the creation of public schools and a theological school for the training of clergy from the local Arab population. It is noted that along with missionary work, re-search activities were extremely important for the bishop. As an orientalist, Porphyrius described local church folklore, collected relics and copied manuscripts, and described his observations. It is noted that his colleagues also sought to reveal to the Russian society the history and culture of the Middle East; in particular, the seminarian Solovyov made sketches of the area. The relations of the bishop with the Russian and Austrian consuls are described.

The Greek Monasteries of the Pontus and Russia in Modern Times

The article concentrates on one of the aspects of the Eastern question, the Russian struggle for penetration in the Eastern part of the Ottoman Empire in the 19th and early 20th century. This region of Turkey was an object of special attention for the Russian foreign policy. The ecclesiastical aspect of the Russian influence was of special importance: the preservation of Orthodoxy was an important task of the Russian representatives. The traditional method of material aid for the Orthodox monasteries and churches was widely used. They regularly received permissions for gathering donations in Russia. Another method used in the 19th century was the open support of the Orthodox population by the Russian consuls. During the reforms (Tanzimat) in the Ottoman Empire many secret Christians from the eastern regions proclaimed themselves Orthodox. The Russian diplomats after the Crimean war intermediated the conversion of the Crypto-Christians into Orthodoxy. The study of Trapezund and its monasteries by the Russian Byzantologists at the end of the 19th and beginning of the 20th century also contributed to the penetration into the region. In addition to the explicit scholarly results, their research helped to strengthen the Russian authority among the local population. The relationship and cooperation between the Russian commandment and the local clergy during the Russian occupation in 1916–1917 and the scientific expedition of Feodor Uspenskii were the last page of this history. Based on previously unknown archive sources, the article traces how different means of church policy served to strengthen the Russian influence in Eastern Turkey.

«Рассыпьтесь молодцы за камни и кусты…»: жизнь и судьба евреев-кантонистов в Екатеринбурге. 1843–1858 гг.

While the Jewish studies in Russia include many publications devoted to the history of Jewish population beyond the Pale of Settlement, the historiography on the Jewish cantonists is rather limited. Most studies are based almost exclusively on the negative experiences and sad memories of the cantonists themselves. This article aims to reconstruct the environment in which the Jewish soldiers lived when serving in the Orenburg Line Battalion No. 8 housed in Yekaterinburg between 1843 and 1858. We have based our research on administrative records of the battalion stored in the State Archive of the Sverdlovsk Region. Thorough analyses of the newly discovered documents permits quite balanced view on the Jewish conscripts’ fate in the Urals. The newly discovered and analyzed documents have allowed us to reconstruct the soldiers’ everyday life: what they were doing; what they ate; what opportunities they had for maintaining Judaism and how they adapted to the new conditions. The study has revealed that Jewish soldiers were often involved in work unrelated to military service; many took their opportunity to learn new crafts of military musicians, shoemakers, tailors, and barbers. During their years of service in Yekaterinburg, many Jewish soldiers received awards, regular military ranks, some got married and fathered children. Jewish soldiers had the opportunity to preserve their ethno-religious identity: they could gather on Saturdays for collective prayer, celebrate major religious holidays, conduct life cycle rituals, and follow main religious prescriptions. Former cantonists were not barred from contacts with their relatives and other Jewish residents of the Ural-Siberian region. At the same time, they actively contacted the urban Orthodox population, which sometimes entailed conversion to Orthodoxy. This could have been prompted by such factors as unfavorable personal circumstances and desire to radically change their fate. Baptism could provide opportunity for extraordinary promotion, it enabled them to marry Orthodox girls, to obtain the status of a city dweller, to join one of the Orthodox parishes in Yekaterinburg, and to obtain legal residence in the city. According to our calculations, about 20% of the Jewish soldiers converted to Orthodoxy during their stay in Yekaterinburg. The study has allowed us to detail the situation of Jewish soldiers and to assess the Yekaterinburg period in the cantonists’ life with regard to preserving traditional religion and to integration into the urban community as well. How unique was the Yekaterinburg 15-year episode in the life of former cantonists can only be ascertained after studying similar documents from other battalions.

Broj Hrvata u Crnoj Gori prema popisima stanovništva 1948. – 2011.

Broj Hrvata u Crnoj Gori prema popisima stanovništva 1948. – 2011.

Towards the Arab National Renaissance: the Struggle for the Throne of Antioch in the 2nd Half of the 19th Century and Russia

The article is focused on little known pages of the Russian support to the Arabic church and national movement during the last decades of the 19th century. Supporting the Arab Orthodox population of Syria and Lebanon was an important part of the Russian policy in the Near East. The attempt to convert part of the Melkites to Orthodoxy in the 1860-s was not successful, but already in 1869 the Russian Consul in Beirut managed to ensure the election of a pro-Russian Arab Gabriel Shatila as Metropolitan of Beirut. After few failures of the Arabic candidates in the struggle for the Patriarchal see, in 1899, despite the opposition of the French diplomatic representatives (who supported the candidates of the Holy Sepulcher brotherhood), the Russians achieved the enthronement of Patriarch Melety Dumani. The newly discovered archive materials show the details of these events and contribute to their understanding in the course of the French-Russian confrontation in the region.

Srpska nacionalna ideologija i projekti u oblasti kulture u Bosni i Hercegovini, sa osvrtom na šire područje Tuzle u austrougarskom periodu (1878-1918)

Since the middle of the 19th century, Croatian and Serbian national ideas have been systematically and purposefully imposed on Bosnian Orthodox and Catholics in Bosnia. In this way, the Serb and Croat nations are formed on a religious basis in Bosnia. "Serbs" and "Croats" as national-political determinants are introduced into Bosnia from Serbia and Croatia. Their goal is to nationalize the Catholic population in the Croatian, and the Orthodox in the Serbian national sense. In the Austro-Hungarian period, activities in the field of strengthening national identities were also noticeable in the field of culture. Then there is a more massive organization of the population through various forms of cultural, educational, sports, economic and other societies. These associations, formally non-governmental and non-political, operated politically, with the task of executing national movements and strengthening the national consciousness of Orthodox and Catholics. In this way, a religious and ethnic mosaic was formed in Bosnia and Herzegovina in the mentioned period, which created a kind of forms of national movements. This was especially pronounced among the Orthodox population, which in symbiosis and cooperation of cultural, educational, business associations, and church communities, achieved significant progress and results in terms of national awareness and strengthening national and cultural identity. The goal of founding Serbian singing societies is to nurture and strengthen the Serbian national consciousness through nurturing the church song, through books (enlightenment), song and presentation of Serbian theatrical, and especially historical contents. In this way, the singing societies were the bearers of the national and educational-cultural revival of the Orthodox population. The press played a significant role in political action and the spread of national ideas and aspirations. Namely, the press was the most suitable form in terms of spreading ideas and strengthening the national-religious identity, primarily among the Orthodox, but also the rest of the population. Therefore, the occupation authorities strictly controlled and approved the establishment of printing houses with strict checks. Nevertheless, this was not an obstacle for certain newspapers to emphasize their political views and commitments through columns, which is why some were banned, as is the case with the Tuzla newspaper, called "Serbian Movement", which was banned in 1914. Theaters in this period were also very suitable for action on the national-political level. The primary goal of the theater's activities was not cultural uplifting, but agitation in order to develop national consciousness, primarily among the Orthodox population, and in that sense of action against the occupying authorities, but also Bosnia and Herzegovina. Traveling theaters primarily gave performances of historical themes, with the aim of igniting national consciousness, among the Orthodox. Therefore, this paper aims to point out the reflections, primarily of Serbian national-political aspirations in the field of culture in Bosnia and Herzegovina, with reference to Tuzla, in the Austro-Hungarian period.

Izbori u Bosni i Hercegovini za Konstituantu Kraljevine Srba, Hrvata i Slovenaca i pretvaranje društvenih rascjepa u političke podjele

Based on the available literature, social division is defined as a measure that separates community members into groups. When it comes to Bosnia and Herzegovina and its population who spoke the same language and shared the same territory, the confessional (millet) division from the time of Turkish rule, as a fundamental social fact on the basis of which the Serbian and Croatian national identity of the Bosnian Catholic and the Orthodox population remained in Bosnia and Herzegovina even after the departure of the Austro-Hungarian administration in 1918. Historical confessional and ethnic divisions that developed in the Ottoman and Austro-Hungarian periods became the key and only basis for political and party gatherings and are important for today's Bosnia and Herzegovina segmented society. The paper attempts to examine the applicability of the analytical framework (theory) of Lipset and Rokan (formulated in the 1960s) on social divisions in the case of the elections in Bosnia and Herzegovina for the Constituent Assembly of the Kingdom of Slovenes, Croats and Serbs in 1920? Elements for the answer can be offered by the analysis of the relationship between the ethno-confessional affiliation of citizens, on the one hand, party affiliation, on the other and their acceptance of certain political attitudes and values on the third side. If there is a significant interrelation, it could be concluded that at least indirectly the lines of social divisions condition the party-political division. The political system, of course, is not just a simple reflex of social divisions. One should first try to find the answer to the initial questions: what are the key lines of social divisions? How do they overlap and intersect? How and under what conditions does the transformation of social divisions into a party system take place? The previously stated social divisions passed through the filter of political entrepreneurs and returned as a political offer in which the specific interests and motives of (ethnic) political entrepreneurs were included and incorporated. After the end of the First World War, ethnic, confessional and cultural divisions were (and still are) very present in Bosnia and Herzegovina. The key lines of division in the ethnic, confessional and cultural spheres, their development and predominantly multipolar (four-polar) character through changes in the forms and breadth of interest and political organization have influenced political options (divisions) and further complicating and strengthening B&H political splits. The concept of cleavage is a mediating concept between the concept of social stratification and its impact on political grouping and political institutions and the political concept that emphasizes the reciprocal influence of political institutions and decisions on changes in social structure. Thanks to political mobilization in ethno-confessional, cultural and class divisions, then the "history of collective memory" and inherited ethno-confessional conflicts, mass political party movements were formed very quickly in Bosnia and Herzegovina as an integral part of the Kingdom of Slovenes, Croats and Serbs ( Yugoslav Muslim organization, Communist Party of Yugoslavia, Yugoslav Democratic Party, Croatian Farmers' Party, Croatian People's Party, Farmers' Union, People's Radical Party ...). The lines of social divisions overlap with ethnic divisions (Yugoslav Muslim Organization, Croatian Farmers' Party, Croatian People's Party, Farmers' Union, People's Radical Party ...) but also intersect them so that several ethnic groups can coexist within the same party-political framework (Communist Party of Yugoslavia). The significant, even crucial influence of party affiliation and identification on the adoption of certain attitudes speaks of the strong feedback of the parties and even of some kind of created party identity. The paper discusses the first elections in Bosnia and Herzegovina organized during the Kingdom of SCS and the formation of Bosnia and Herzegovina's political spectrum on the basic lines of social divisions.

The conflict over the autocephaly of Ukrainian Orthodoxy as an element of the hybrid war

The issue of the autocephaly of Ukrainian Orthodoxy has once again demonstrated that the concept of atheism and the fight against religion propagated by the communists did not bring the expected results. On the contrary, religion has become a factor that connects societies in the republics of the former USSR with the former metropolis, especially for Slavic and Orthodox populations. It should not come as a surprise, therefore, that the problem of the autocephaly of Ukrainian Orthodoxy has been exploited in the current Russian-Ukrainian dispute, described as a post-imperial hybrid war. The aim of this article is to show how both sides of the conflict are using the issue of the autocephaly of Ukrainian Orthodoxy.

BISHOP NIKODIM BUSOVIĆ AND UNIATISM IN LATE 17TH AND EARLY 18TH CENTURY DALMATIA AND BOKA

This article deals with the role and activities of Bishop of Dalmatia Nikodim Busović at the end of the seventeenth century and the beginning of the eighteenth century. For Dalmatia and Boka, these were tumultuous times caused by the Morean War (1683–1699), with increased population migrations and increased Uniate pressures on the local Serbian population. During this turmoil, the Uniate archbishop of Philadelphia, Meletius Tipaldi, attempted to expand his influence and bring the Serbian Orthodox population in Dalmatia under his jurisdiction. At the same time, Catholic bishops in Dalmatia and Boka, protégés of the Congregation for the Propagation of the Faith, were pressuring Serbs to embrace Uniatism. Under these circumstances, Bishop Nikodim Busović managed for more than a decade to skillfully maintain the Serbian ecclesiastical organization under Venetian rule. After his suspension, Serbs in the coastal area of Dalmatia and Boka did not have a bishop until late eighteenth century.

СТАНОВЛЕННЯ УАПЦ НА КИЇВЩИНІ В РОКИ НАЦИСТСЬКОЇ ОКУПАЦІЇ

The article deals with the making of church structure of the of the Ukrainian Autocephalous Orthodox Church in the Kyiv region during the German occupation. The Metropolitan Dionisii Valedynskyi of Warsaw gave his blessing for the establishment of the UAOC and designated Archbishop Polikarp Sikorskyi as administrator of the Church. In February 1942 Sikorsky consecrated the first two bishops of the UAOC on Ukrainian territory (Nykanor Abramovych and Ihor Huba). The wartime Autocephalous Church attracted the more nationally conscious faithful and readily welcomed the revival of the Ukrainian language and national traditions in the life of the church.The revival of church life in the Kyiv region was accompanied by the following difficulties: rebuilding sacred buildings, training priests, lack of liturgical literature, items and antiminses. According to the results of work of the Council of bishops in Kyiv the new group of hierarchs was consecrated, Metropolitan Dionisii was elected as locum tenens of the Metropolitan See of Kyiv, and separate vicariate was established. It should manage church revival in Eastern Ukraine. This indicates that the center of the autocephalous movement gradually shifted from Volhynia to Kyiv. and in May 1942 the Kyiv Council of UAOC bishopsThe study proved that, firstly, the revival of church structures in the occupied territory was significant and vital for the spiritual needs satisfaction of the Orthodox population. Secondly, the occupation authority contributed to the restoration of the church network primarily to meet its own interests. On the one hand, this authority opposed itself the Stalinist regime, and on the other hand, was aimed to use the Orthodox Church for its own colonialist policy. Not only the slightest resistance was brutally suppressed by Germans, but any manifestation of Ukrainian religious identity was prevented.

The parish clergy of Perm’ diocese: sociocultural change in the nineteenth century

ABSTRACT This article examines the peculiarities of the position of the Ural parish clergy. Large parish sizes and the sharp growth of the Orthodox population in the eighteenth century meant that there were insufficient clergy to man the churches. This problem was connected with another: the low level of clerical education. In 1799, the government decided to create Perm’ diocese, the borders of which corresponded with those of Perm’ province. The Perm’ seminary was opened soon after: this institution was then changed in line with requirements of the church school reforms of 1808. The manpower problem was conclusively overcome by the resettlement of clergy from the central dioceses to the Urals in the 1830s and 1840s. These new conditions forced the clergy to change their traditional employment strategies. They paid more attention to ensuring their children received an education. While for sons this meant receiving a good position, the growth of education for daughters evinces the fact that the clergy valued their place in society more highly. The article analyzes data that allows us to judge the degree to which estate consciousness among the nineteenth-century Ural parish clergy developed and to compare the estate and professional components of their consciousness.

Пинская генеральная конгрегация православного духовенства 1791 года как первый опыт враждебных действий Фанара в отношении Русской Православной Церкви

The article examines the little-known event in the Church history of the Western Russian region – the Pinsk General Congregation of 1791, which put on its agenda the issue of the subordination of the Orthodox population in Poland to the authority of the Patriarch of Constantinople. The author traces the premises, course and significance of this meeting of the Orthodox clergy of the Polish-Lithuanian Commonwealth, as well as the role of the Patriarch of Constantinople Neophytos VII in its holding and his guiding motives. It is concluded that: 1) the Pinsk Congregation was an unlawful assembly from the canonical point of view, and it served to intensify the actions of the Russian Empire against the Polish statehood; 2) the motives for the support of the Congregation on the part of the leadership of the Patriarchate of Constantinople were the idea of the universal power of Constantinople in the Orthodox world, and also the Greek nationalism; 3) the assistance to the separatist movement of the Orthodox clergy in the Polish-Lithuanian Commonwealths in 1791 became, chronologically, the first experience of Phanar’s hostile actions against Russian Orthodox Church.

Annual Reports of the Omsk and Orenburg Bishops to the Holy Synod as a Source of the History of Orthodoxy in the Steppe Territory of the Russian Empire (Second Half of the 19th — Early 20th Centuries)

The article analyzes the structure and information potential of the annual reports on the conditions of the Orenburg and Omsk dioceses to the Holy Synod, prepared science 1870 to 1917. It is emphasized that this set of paperwork is a unique source on the history of the Russian Orthodox Church in the Central Asian outskirts of the Russian Empire and reflects virtually all spheres of life and activities of the dioceses, their institutional and administrative-territorial development, processes of the deanery, church, parish, church and monastery construction. The information capabilities of the reports make it possible to reconstruct a whole range of social, economic, demographic, and migration processes that took place within the boundaries of a particular diocese. That is why the author assigns diocesan reports to the type of “mixed type” paperwork on the basis that they contain information of a normative, narrative and statistical nature. Analysis of reports on the state of the Orenburg and Omsk dioceses allow us to conclude that the 1880s the first decade of the 20th century began a period of active development in the Steppe Territory institutions, the administrative-territorial management system of the Russian Orthodox Church. This was largely due to a sharp increase in the number of Orthodox population in the region, mediated by mass peasant migration.

Jews, Jewish Institutions, and the Construction of Identity in Changing American Cities and Urban Neighborhoods

The restructuring of the American economy in the late twentieth and early twenty-first centuries has implications for the local geographies and social structure of Jewish life. Jewish urban population growth has been associated with the expansion of professional workplaces in such fields as higher education, medicine, and finance in the American world cities of the global professional service economy. As well, Orthodox populations concentrated in urban neighborhoods have grown. These changes have been taking place in the urban cores of metropolitan areas with large Jewish populations and also in some with smaller ones. Data from 20 local Jewish community studies indicate an increase in urban Jewish population, often at a faster rate than in the federation area as a whole, and in many cases, these indicate that Jews have been becoming a larger fraction of total local urban population. Available data from various sources allow a preliminary exploration of the emergent significance of the increased urban Jewish presence for the social construction of identity. The exploration considers neighborhood relations in Orthodox enclaves, the values and preference of highly educated professionals, cosmopolitanism as an outlook and an urban neighborhood characteristic, the role of urban Jewish institutions in identity construction, and economic challenges facing residents and institutions in thriving urban centers. Areas of future research are suggested.

Comparative Analysis of the Local Dialects of Biljane Donje and Škabrnja

This article compares the speeches of two neighbouring places in the Zadar hinterland - Donje Biljane, whose vernacular is Neo-Štokavian Jekavian, and Škabrnje, whose speech is Neo-Štokavian Ikavian. The speeches are described on the phonological, morphological, syntactic and lexical level following standard dialectological procedures. Although these speeches of Ravni kotari have been adjacent for centuries, they hardly ever influenced each other. The speech of Donje Biljane, to the best of our knowledge, is the first in more detail described speech of the Orthodox population in Ravni kotari. Škabrnje’s speech fits in well with the image of the previously researched Neo-Štokavian Ikavian speeches in the Zadar region.

Uzroci smrti u parohiji Vojakovac kod Križevaca u periodima od 1900. do 1914., od 1941. do 1945. i od 1949. do 2015. godine

Vojakovac je središte male parohije koja se nalazi sjeverno od Križevaca na južnim obroncima Kalnika. Pravoslavno stanovništvo je na tome području u većem broju doseljeno tijekom XVI. stoljeća. U radu se donosi pregled demografskoga razvoja parohije Vojakovac te se zaključuje da je broj Srba u parohiji Vojakovac tijekom XX. stoljeća opao zbog stradanja u Drugom svjetskom ratu, zbog iseljavanja u velike gradove, zbog asimilacije i zbog etnomimikrije. Rad donosi informacije o uzrocima umiranja na području parohije Vojakovac u različitim periodima tijekom XX. stoljeća. Podatci se donose na temelju matičnih knjiga umrlih parohije Vojakovac koje se nalaze u Arhivi Srpske pravoslavne crkve Mitropolije zagrebačko-ljubljanske u Zagrebu. Rad se također bavi i običajima prilikom umiranja u Kalničkom prigorju i u Podravini kod Srba i kod Hrvata.

БРАЧНОСТЬ, РОЖДАЕМОСТЬ И СМЕРТНОСТЬ ПРАВОСЛАВНОГО НАСЕЛЕНИЯ СИБИРСКОГО ГОРОДА ВО ВТОРОЙ ПОЛОВИНЕ XIX в. (НА ПРИМЕРЕ МЕТРИЧЕСКИХ КНИГ ПРАВОСЛАВНЫХ ЦЕРКВЕЙ МИНУСИНСКА)

БРАЧНОСТЬ, РОЖДАЕМОСТЬ И СМЕРТНОСТЬ ПРАВОСЛАВНОГО НАСЕЛЕНИЯ СИБИРСКОГО ГОРОДА ВО ВТОРОЙ ПОЛОВИНЕ XIX в. (НА ПРИМЕРЕ МЕТРИЧЕСКИХ КНИГ ПРАВОСЛАВНЫХ ЦЕРКВЕЙ МИНУСИНСКА)