Search Results (7)

This study examines variation in the use and interpretation of the perfective (pfv) aspect in negated past tense contexts across East Slavic and selected West and Southwest Slavic languages. Unlike West and Southwest Slavic, where the pfv + neg in past tense contexts allows for an interpretation denying the existence of the event at any past time, East Slavic uniquely interprets the pfv aspect in these contexts as indicating that the agent either planned but failed to realize the event or initiated it but failed to complete it. We account for this by assuming that negation operates either high (¬TP), as sentential negation, or low (¬vP), over the event domain. In East Slavic, the interaction of the pfv aspect with the past tense prevents high negation and enforces low negation, resulting in inhibited event reading. This reading implies that the event was expected or initiated but ultimately unrealized. We argue that the semantics of the pfv aspect in East Slavic parallels the semantics of specific indefinites in the nominal domain. The aspect head introduces a temporal variable t, which, via a choice function, restricts the domain of existential quantification over t to a singleton set, presupposing the existence of t, which cannot be canceled by high negation. Consequently, in negated pfv past tense contexts in East Slavic, negation scopes over the event domain giving rise to special interpretative constraints in past tense perfective contexts with negation. Full article

The prophet Elijah took over the role of the Slavic pre-Christian god Perun as a weather god among the East and South Slavs in the period of syncretism just after the Christianization. We can find several examples of this in the twelfth-century Primary Chronicle or Tale of Bygone Years. However, unlike other characters from the Old Testament, Elijah was not honored with extensive translations of full apocryphal works, except for a group of Church Slavonic apocryphal fragments. Nonetheless, some original works devoted to the prophet Elijah were composed, such as the encomium attributed to St. Clement of Ohrid (9th–10th c.) or the Chants from the Orthodox Soul devoted to the Apocalyptic role of the prophet (15th c.). Along these lines, we will compare the latter with the extant apocryphal fragments in order to establish the possible influence of the apocryphal works, as well as identify original Slavic motifs that could date back to the pre-Christian period. Full article

Peatlands play an important role in the global carbon cycle but have been exploited over many centuries, which reduces their carbon storage capacity. To investigate peatland development during the late Holocene and their restoration after peat extraction, we applied a multi-proxy paleoecological (pollen, plant macrofossils, testate amoebae, loss on ignition, peat humification, etc.) approach to undisturbed and floating vegetation mat deposits of the Gorenki peatland (Meshchera Lowlands, East European Plain). Peatland development started around 2550 before the common era (BCE) as a waterlogged eutrophic birch forest (terrestrial paludification) surrounded by a broadleaf forest. Around 2400 BCE, the peatland turned into an open mire with Sphagnum mosses, sedges, and willows. During 900–800 BCE, the mire transformed into a wet mesotrophic peatland surrounded by a spruce forest. The first human settlements and deforestation around 300–400 CE coincided with oligotrophization of the mire. The growth of the Slavic population in the region in 14th century CE caused transformation of indigenous spruce–broadleaf forests into croplands, and the mire became drier and forested. Since peat extraction was abandoned in the beginning of 20th century CE, the mire has undergone self-restoration starting with the formation of a Sphagnum cuspidatum/obtusum quagmire on the floating peat remains. The Sphagnum mat stabilized during 1960–2000 CE. During the last twenty years, agricultural activity decreased and pine forests were restored in the adjacent area; the floating mat became drier and more oligotrophic, which can lead to the formation of a bog in the absence of considerable anthropogenic impact. Full article

The kata stichon hymns are a peculiar genre of hymnography occurring as part of nocturnal prayer in early sources for the Byzantine Liturgy of the Hours. The use of these hymns in traditions on the Byzantine periphery remains in need of study. In this paper, the authors identify kata stichon hymns translated into Church Slavonic found in early East Slavic Horologia as well as in later Slavonic collections of private prayer used in Russia up to the 17th century. The authors also identify hymns with no known Greek analogs, as well as hymns reflecting the kata stichon genre composed in Church Slavonic. The liturgical function of these hymns is studied and hypotheses are proposed for their origin and continued popularity in Russian nocturnal worship and private cell prayer. Full article

The populations of the Arctic Ocean coast in Eastern Siberia (Russia) are represented by a multicultural conglomerate of peoples of different origins: Paleo-Asiatic (Chukchi), Uralic (Yukaghirs), Tungusic (Evenks, Evens), Turkic (Yakuts, Dolgans), and Slavic (Russian explorers), who inhabited this territory during various historical periods. However, among the modern Arctic populations there are still “white spots”, such as people of the small village of “Russkoe Ust’ye”, who still have not been thoroughly studied. The main population consists of so called Russian old-settlers—the Russkoustinians. They traditionally distinguish their lineages into three groups identified by their time of settlement. First are the “Pomors”—who according to their legends are considered as the descendants of the first European colonists of the Age of Discovery, who settled the eastern shores of the Arctic Ocean in the 16th century before the inclusion of this territory in the Russian Empire in the early 17th century. Second are the “Cossacks”—who reached the Arctic during explorations of Siberia. The last are the “Zashiversk”—who arrived after the abolition of their hometown. In order to test these hypotheses, we analyzed modern family name diversity based on information on 62 individuals from 36 questionnaires. The analysis revealed that the “Pomors” lineages were presented in five families (43.5%), the “Cossacks” in one family (6.5%), and the “Zashiversk” in 37.1% of families. This fact indicates a probability that this village was founded by Russian Pomors who arrived there by the Northern Sea Routes before the official East Siberian colonization period. Full article

The Byzantine mission of saint brothers Cyril and Methodius had a major impact on the spiritual history of Great Moravia. In the centuries that followed, their works paved the way for the political and historical development of the Slavic nations, mainly in South-East and East Europe. The mission, which reached Great Moravia in 863, had several dimensions. The most important were evangelism and the cultural and civilizational dimensions. Translations of the Gospel and liturgical texts into Old Church Slavonic intensified the religious life of our ancestors and laid the foundations of literature and culture for almost the entire Slavic world. From this point of view, research should be focused on the role and reflection of this historical and cultural heritage in the ecclesiastical and spiritual, national and cultural life of the Slavic nations. The aim of this article is to assess the significance of Christian and Byzantine cultural values in terms of the collective Slavic identity. The Cyrillo-Methodian idea manifests itself in the history of the Slavic world as a complex but solid foundation, capable of renewing the sleeping or inhibited energy and values in the areas of faith, culture, literature, arts, education, upbringing, as well as national consciousness. Full article

The distribution and frequency of the CFTR gene mutations vary considerably between countries and ethnic groups. Russians are an East Slavic ethnic groups are native to Eastern Europe. Russians, the most numerous people of the Russian Federation (RF), make about 80% of the population. The aim is to reveal the molecular causes of CF in ethnic Russian patients as comprehensively as possible. The analysis of most common CFTR mutations utilized for CF diagnosis in multiethnic RF population accounts for about 83% of all CF-causing mutations in 1384 ethnic Russian patients. Variants c.1521_1523delCTT (F508del), c.54-5940_273+10250del21kb (CFTRdele2,3), c.2012delT (2143delT), c.2052_2053insA (2184insA), and c.3691delT (3821delT) are most typical for CF patients of Russian origin. DNA of 154 CF patients, Russian by origin, in whom at least one mutant allele was not previously identified (164 CF alleles), was analyzed by Sanger sequencing followed by the multiplex ligase-dependent probe amplification (MLPA) method. In addition to the 29 variants identified during the previous test for common mutations, 91 pathogenic CFTR variants were also revealed: 29 missense, 19 nonsense, 14 frame shift in/del, 17 splicing, 1 in frame ins, and 11 copy number variations (CNV). Each of the 61 variants was revealed once, and 17 twice. Each of the variants c.1209G>C (E403D), c.2128A>T (K710X), c.3883delA (4015delA), and c.3884_3885insT (4016insT) were detected for three, c.1766+1G>A (1898+1G>A) and c.2834C>T (S945L) for four, c.1766+1G>C (1898+1G>C) and c.(743+1_744-1)_(1584+1_1585-1)dup (CFTRdup6b-10) for five, c.2353C>T (R785X) and c.4004T>C (L1335P) for six, c.3929G>A (W1310X) for seven, c.580-1G>T (712-1G>T for eight, and c.1240_1244delCAAAA (1365del5) for 11 unrelated patients. A comprehensive analysis of CFTR mutant alleles with sequencing followed by MLPA, allowed not only the identification of 163 of 164 unknown alleles in our patient sample, but also expansion of the mutation spectrum with novel and additional frequent variants for ethnic Russians. Full article