His Holiness Patriarch Tikhon anathematized the Bolsheviks for the fact that “open and secret enemies of this truth have raised persecution against the truth of Christ and are striving to destroy the work of Christ, and instead of Christian love they sow the seeds of malice, hatred and fratricidal warfare everywhere.
13 (26) Oct. 1918. Patriarch Tikhon's message to the Council of People's Commissars "All who take the sword will die by the sword." (Matt. 26, 52)
We address this prophecy of the Savior to you, the current rulers of the destinies of our Fatherland, who call themselves “people's” commissars. Hold the state power in your hands for a whole year and you are already going to celebrate the anniversary of the October revolution. But the rivers shed blood of our brothers, mercilessly killed at your call, cries out to heaven and forces us to tell you the bitter word of truth. Seizing power and calling on the people to trust you, what promises did you make to them and how did you keep those promises? Indeed, you gave him a stone instead of bread and a serpent instead of a fish (Matt. 7.9-10). You promised to give the people, exhausted by the bloody war, peace “without annexations and indemnities”. What conquests could you give up, leading Russia to a shameful peace, the humiliating conditions of which even you yourself did not dare to disclose in full? Instead of annexations and indemnities, our great homeland has been conquered, diminished, dismembered, and in payment of the tribute imposed on it, you secretly export to Germany the gold you have not accumulated. You have taken away from the warriors everything for which they previously fought valiantly. You taught them, recently brave and invincible, to leave the defense of the Motherland, to flee from the battlefields. You extinguished in their hearts the consciousness that inspired them that “no one can have more love for sowing, but who will lay down his life for his friends” (John 15:13). You have replaced the Fatherland with soulless internationalism, although you yourself know very well that when it comes to defending the Fatherland, the proletarians of all countries are its faithful sons, not traitors. Refusing to defend your homeland from external enemies, you, however, are constantly recruiting troops. Who are you leading them against? You divided the entire people into warring camps and plunged them into fratricide, unprecedented in cruelty, you openly replaced the love of Christ with hatred and, instead of peace, artificially inflamed class enmity. And the end of the war you have engendered is not foreseen, since you are striving with the hands of the Russian workers and peasants to put the triumph on the specter of the world revolution. It was not Russia who needed the shameful peace you concluded with an external enemy, but you, who decided to finally destroy the inner peace. Nobody feels safe; all live under constant fear of search, robbery, eviction, arrest, execution. They seize hundreds of defenseless people, rot for months in prisons, execute them by death, often without any investigation or trial, even without a simplified trial that you have introduced. They execute not only those who have been guilty of something in front of you, but also those who, even in front of you, are deliberately not guilty of anything, but taken only as "hostages", these unfortunates are killed in revenge for crimes committed by persons not only they are not like-minded people, but often your own supporters or those close to you by conviction. Bishops, priests, monks and nuns are executed, innocent of anything, but simply on the groundless accusation of some vague and indefinite "counter-revolutionary". The inhuman execution is aggravated for the Orthodox by the deprivation of the last dying consolation - the parting words of the Holy Mysteries, and the bodies of the murdered are not given to relatives for Christian burial.
Isn't all this the height of aimless cruelty on the part of those who pretend to be the benefactors of humanity and who themselves once suffered a lot from the cruel authorities? But it is not enough for you that you have stained the hands of the Russian people with its brotherly blood: hiding behind various names - indemnities, requisitions and nationalizations - you pushed them into the most open and shameless robbery. At your instigation, lands, estates, factories, factories, houses, livestock have been plundered or taken away, money, things, furniture, clothes are being robbed. At first, under the name of "bourgeois", they robbed wealthy people; Then, under the name of "kulaks", they began to plunder more prosperous and hardworking peasants, thus multiplying the poor, although you cannot but realize that with the ruin of a great number of individual citizens, the people's wealth is being destroyed and the country itself is being ruined. Having seduced a dark and ignorant people with the possibility of easy and unpunished profit, you have befuddled their conscience, drowned out the consciousness of sin in them; but no matter what names the atrocities are covered with - murder, violence, robbery will always remain grievous and crying to Heaven for revenge by sins and crimes.
You promised freedom ...
Freedom is a great blessing if it is correctly understood as freedom from evil, which does not constrain others, does not turn into arbitrariness and willfulness. But you did not give such-and-such freedom: in all sorts of indulgence to the base passions of the crowd, in impunity for murder, robbery, lies the freedom you have been granted. All manifestations of both true civil and the highest spiritual freedom of mankind are ruthlessly suppressed by you. Is this freedom, when no one can carry food for himself without special permission, rent an apartment, when the family, and sometimes the population of entire houses, are evicted, and property is thrown out into the street, and when citizens are artificially divided into categories, of which some are given to hunger and plunder? Is this freedom when no one can express their opinion openly, without fear of falling under the charge of counter-revolution? Where is the freedom of speech and press, where is the freedom of church preaching? Many brave church preachers have already paid with their blood of martyrdom; the voice of public and state condemnation and denunciation has been drowned out; the press, except for the narrow Bolshevik press, has been completely stifled.
The violation of freedom in matters of faith is especially painful and cruel. Not a day goes by that the most monstrous slanders against the Church of Christ and its servants, malicious blasphemy and sacrilege, are not placed in the organs of your press. You mock the ministers of the altar, make the bishops dig trenches (Bishop Hermogenes of Tobolsk) and send priests to dirty work. You laid your hand on the ecclesiastical heritage, the wealth collected, collected by generations of believers, and did not hesitate to violate their posthumous will. You closed a number of monasteries and house churches for no reason or reason. You have blocked access to the Moscow Kremlin - this is the sacred property of all believing people. You are destroying the original form of the church community - the parish, you are destroying brotherhoods and other church-charitable educational institutions, you disperse church-diocesan meetings, and you interfere in the internal government of the Orthodox Church. By throwing sacred images out of schools and forbidding children to teach the faith in schools, you are depriving them of the spiritual food they need for Orthodox education. “And what else will I say. There will be no time for me ”(Heb. XI, 32) to depict all the troubles that befell our homeland. I will not talk about the collapse of the once great and mighty Russia, about the complete breakdown of communication lines, about the unprecedented devastation of food, about the hunger and cold that threaten with death in cities, about the lack of what is needed for the economy in the villages. All this is in front of everyone's eyes. Yes, we are experiencing a terrible time of your dominion, and for a long time it will not be erased from the soul of the people, darkening the image of God in it and imprinting the image of the beast in it. The words of the prophet come true - “Their feet run to evil, and they hasten to shed innocent blood; their thoughts are wicked thoughts; desolation and destruction are in their paths ”(Isa. 59, 7). We know that our accusations will only arouse in you anger and indignation, and that you will look in them only for reasons to accuse Us of opposing the authorities, but the higher your “pillar of malice” rises, the more sure it will be evidence of the justice of Our accusations.
Tikhon, Patriarch of Moscow and All Russia
(« we destroy and destroy and as if we are not responsible") And approved by the Local Council of the Russian Orthodox Church in 1971 - happened on the initiative of the hierarchy of the Russian Orthodox Church and without any repentance from the anathematized or even any requests from the latter.
Moscow prince Dmitry Donskoy, anathematized by the lawful Kiev Metropolitan Cyprian for anti-church activities, was glorified in the face of saints by the Local Council of the Russian Orthodox Church in 1988 without any procedure for lifting the anathema.
The well-known mutual lifting of anathemas by the Patriarch of Constantinople Athenagoras and Pope Paul VI in 1964 in Jerusalem took place on the basis of a mutual political agreement.
What is all this for? and here's what:
and here's what:
Anathematization of Lenin and Stalin.
Few people know that in 1970 the Russian Orthodox Church Outside of Russia anathematized Lenin and others like him.
It is probably even less known that in 2010 the church community metropolitan. Anthony (Orlov) also anathematized Lenin and Stalin.
The text of the 1970 anathema, cited below, explains the reason that prompted this church event, namely the protest against the celebration of the jubilee on the occasion of the centenary of Lenin's birth.
The second anathema of 2010 actually copies the first one, moreover, against any logic, preserving in the decree the proclamation of eternal memory to the Tsar-Martyr and his ilk, in the meantime already glorified!
In both cases, reference is made to the anathema of Patriarch Tikhon, which, without any indication of persons, concerned all the “madmen” who were doing “a truly satanic deed”: “By the power given to us from God, we forbid you to approach the Mysteries of Christ; bear also Christian names and although by birth you belong to the Orthodox Church. "
Pronouncing an anathema from the church pulpit against Lenin and Stalin, however, raises the question of incompatibility with the piety of sounding fetid words in a holy place.
Anathema 1970
Synod of Bishops of the Russian Orthodox Church Outside of Russia
December 19, 1969 / January 1, 1970
Had a judgment: About a protest against the celebration of the jubilee on the occasion of the centenary of the birth of Lenin. The Chairman of the Synod of Bishops has already sent a letter to the President of the United States with a request to express a strong protest against this celebration. Russian Orthodox people cannot agree that the greatest criminal, Lenin, could be called a great humanist and that the free world should celebrate his birthday.
Decided: The Russian Church Abroad, expressing the cherished aspirations of its archpastors, clergy and flock, with special maternal concern always calls on everyone to unite in prayer for the salvation of our suffering people from the bloody yoke of godless communism imposed by Lenin, as a result of which the Synod of Bishops determines:
1. On Sunday, March 16/29, 1970, on the week of the Cross, after the Divine Liturgy in all churches of the Russian Orthodox Church Outside of Russia, a prayer service is to be served with the preliminary announcement of the Epistle of His Holiness Patriarch Tikhon of 1918 on the excommunication of the Bolsheviks and with the corresponding sermon - On the salvation of the state Russian and the pacification of human passions (The following is attached on separate sheets).
2. After the dismissal of the prayer service, proclaim anathema to Lenin and all persecutors of Christ's Church, who were anathematized by His Holiness Patriarch Tikhon of All Russia in 1918, in the following form:
Vladimir Lenin and other persecutors of Christ's Church, wicked apostates who raised their hands against the Anointed of God, killing priests, trampling on holy things, destroying the temples of God, torturing our brethren and desecrating our Fatherland, is anathema.
The choir sings: three times anathema.
3. Will proclaim Eternal Memory:
In blissful dormition, give eternal rest, O Lord, to Thy deceased servant, to the murdered Most Pious Tsar-Martyr Nikolai Alexandrovich and all those killed with him, to His Holiness Patriarch Tikhon, to the murdered metropolitans, archbishops, bishops, priests and monks, from all Orthodox Christians and monks. power to the slain and tortured and make them an eternal memory,
Chorus three times: Eternal memory.
and 4. To proclaim the Many Years:
To the Orthodox Bishopric persecuted by the Church of Russia and our lord, His Eminence Philaret, Metropolitan of Eastern American and New York, the First Hierarch of the Russian Church Abroad, and our lord (the name of the Diocesan Russian Bishop), the suffering people of our country for all our Orthodox in the Fatherland enslaved by the atheists and in the scattering of things, give, O Lord, a prosperous and peaceful life, health and salvation, victory and victory for the enemies and many years.
Chorus three times: Many years.
About which, with the attachment of the text of the above-mentioned prayer service, as well as the text of the message of His Holiness Patriarch Tikhon, send a circular decree to all Graces and rectors of churches, directly to the Chairman of the Synod of Bishops subordinate.
Chairman of the Synod of Bishops
Metropolitan Filaret
Secretary: Bishop Laurus
Decree No. 107. January 9/22, 1970
Anathema 2010
Russian Orthodox Church
ORDER - February 6/19/2010
1. Vy Ned ѣ lyu 1st Great Lent on February 8/21, 2010 in all of the temple Russian Orthodox Church in the fatherlandsѣ and abroad to announce Ambassador of the Holy Father Tikhon from 1918 excommunication of the Bolsheviks.
2. Last ѣ dismiss the prayer to declare anathema Vladimir Lenin, I Osif Stalin and all persecutors of Christ's Church, who were anathematized evenHoly Patriarch of All Russia and skim b Tikhon in 1918, according to the following formѣ:
VLADIMIR LENIN, I TO OSIF STALIN AND OTHER TO THE CHRIST'S PERSONAL CHURCH, WILD YV YM A Renegade Raising His Hands PA P OMAZANIKA GOD I I, KILLING MINISTERS, PROTECTING SHRINTS, DESTROYING TEMPLES GOD, FINDING THE NAME OF OUR BROTHER AND OS TO VER NIVSHIM OUR FATHERLAND, ANATHEMA.
The choir sings: three times Anathema.
3. To proclaim V ѣ free memory:
In blyazhenpom us p eni and Vѣchny God grant peace to the deceased work Yours, to the killed Godly w he Tsar Martyr Nikolai Alexandrovich and all with him killed yym, His Holiness Pa triar x at Tikhon, Murdered M and tropolitam, Archiepi with cops, Bishops, Priests, Monks and Nuns, Wars and all Orthodox people away from godless power kill yim and mind u chenn ym for Vѣru, I am the Tsar of the Fatherland and create itVѣ free memory.
Hor sings ъ: three times In ѣ Chnaya Memory.
4 . Many Lѣ tie:
To the Orthodox Bishopric of the persecuted Church of Russia skia and our Lord Highly superior to nѣy sh to him Anthony, the First Hierarch of the RussianOrthodox Church, and our Lord / the name of the river Diocese of Nago Archiereya /, suffering country our Russia іy stѣy, sun ѣ mъ who are struggling for the Orthodox I lie to the fatherland and everything m to Russian people in enslaved by the godless fatherlandsѣ and in the understanding of the existence of m, Lord bless, prosperous and peaceful life that is, health and salvation, but against the enemies I will win and overcome and many years.
Choir sings three times: Many Lѣ that.
Chairman of the Synod of Archives
+ Metropolitan Antoniy
Printed from the site Margin notes http://his95.narod.ru
Humble Tikhon, by God’s mercy, Patriarch of Moscow and All Russia, beloved in the Lord pastors, archpastors and all the faithful children of the Russian Orthodox Church.
May the Lord deliver us from the present wicked age (Gal. 1, 4).
The Holy Orthodox Church of Christ in the Russian land is now experiencing a difficult time: persecutions have raised upon the truth of Christ clear and secret enemies of this truth and are striving to destroy the work of Christ and sow the seeds of malice, hatred and fratricidal warfare everywhere instead of Christian love. Forgotten and trampled upon are Christ's commandments about love for neighbors: every day we hear about the terrible and brutal beatings of innocent people and even lying people on the sick bed, only guilty of honestly fulfilling their duty to the homeland, that all forces their own relied on serving the good of the people, all this is done not only under the cover of night darkness, but also in the daylight, with hitherto unheard-of audacity and with merciless cruelty, without any judgment and with the violation of all right and legality, is being done today in in almost all cities and towns of our Motherland, both in capitals and in remote outskirts (in Petrograd, Moscow, Irkutsk, Sevastopol, etc.). All this fills our heart with deep painful grief and forces us to turn to such monsters of the human race with a formidable word of reproof according to the covenant of the Holy Apostle: "Rebuke them that have sinned before all, and others have fear" (1 Tim., 5, 20) ...
Come to your senses, madmen, stop your bloody massacres. After all, what you are doing is not only a cruel deed: it is truly a satanic deed, for which you are subject to the fire of hell in the future life - the afterlife and the terrible curse of posterity in the present life - on earth. We forbid you to approach the Mysteries of Christ to the authorities given to Us by God, we anathematize you, if only you still bear Christian names and although by birth you belong to the Orthodox Church. We also implore all of you, faithful children of the Orthodox Church of Christ, not to enter into any kind of communion with such monsters of the human race.
Persecutions have been erected on the holy church of Christ: the blessed sacraments illuminating the birth of a person or blessing the conjugal union of a Christian family are openly declared unnecessary, unnecessary, holy churches are either destroyed through the shooting of deadly weapons (holy cathedrals of the Moscow Kremlin) or robbery and blasphemous insult (chapel Savior in Petrograd); saints venerated by believers (like the Aleksavdro-Nevskaya and Pachaevskaya Lavras) are seized by the godless masters of the darkness of this century and are declared to be some kind of national treasure; Schools supported by the Orthodox Church and preparing pastors of the Church and teachers of the faith are considered redundant and turn them into schools of unbelief or even directly into a hotbed of immorality. The property of Orthodox monasteries and churches is selected under the pretext that it is a national property, but without any right and even without a desire to reckon with the lawful will of the people themselves.
And, finally, the government, which promised to establish law and truth in Russia, to ensure freedom and order, manifests everywhere only the most unbridled willfulness and continuous violence against everyone and, in particular, against the holy Orthodox Church. Where is the limit to this mockery of the Church of Christ? How and how can you stop this attack on her violent enemies?
We call all of you believers and faithful children of the church: stand in defense of our now insulted and oppressed holy mother.
The enemies of the church seize power over her and her property with the power of a deadly weapon, and you oppose them with the power of faith of your popular cry, which will stop the madmen and show them that they have no right to call themselves champions of the people's good, builders of a new life at the behest of the popular mind, for they even act directly contrary to the conscience of the people. And if it is necessary and to suffer for the work of Christ, we call you, beloved children of the church, we call you to this suffering with the words of the Holy Apostle: "Who does not part from the love of God? Is it sorrow, or crampedness, or persecution, or famine, or nakedness, or trouble, or a sword? (Rom. 8:35) ".
And you, brethren, archpastors and pastors, without hesitating a single hour in your spiritual work, call your children with fiery zeal to defend the rights of the Orthodox Church that are now trampled upon, immediately arrange spiritual alliances, call not by need, but by goodwill to join the ranks of spiritual fighters. who oppose the external power with the power of their holy inspiration, and we firmly hope that the enemies of the church will be put to shame and scattered by the power of the cross of Christ, for the promise of the Divine Crusader himself is immutable: "I will build my church, and the gates of hell will not prevail against it."
Patriarch of Moscow and All Russia Tikhon
Church statements. 1918. No. 2.S. 11-12.
Verified by edition: History of Russia. 1917 - 1940. Reader / Comp. V.A. Mazur and others; edited by M.E. Glavatsky. Yekaterinburg, 1993.
keywords: tikhon, Russian question, anathema, church, anti-elite, de-demise
It would not hurt to anathematize the tandem and kurilla in conjunction with the above-listed gentlemen by the RN itself as an atonement and communion - a sacrifice, so to speak ...
http://pisma08.livejournal.com/191289.html - about koba
about the role of the Council of 1917 in the restoration of the church order, which allows a number of church institutions and levels of church life to function effectively with a colleague, we read the materials of this council more carefully and saw the message of St. Patriarch Tikhon of January 19, 1918 and officially approved on December 22, 1918 by the Council - from a clear definition of "anathema" and an indication to whom it applies. So they could not find information, what is the state at the moment - the anathema has been lifted? I have not seen the decisions of later Councils on its removal (plus, as I understand it, there are a number of mandatory conditions for its removal).
Accordingly, a feeling of schizophrenicity of the situation haunts, on the one hand, the new martyrs were canonized, on the other hand, there was no public public repentance for the deeds of their ancestors (taking into account "Come to your senses, madmen, stop your bloody massacres. After all, what you are doing is not only a cruel deed, this is truly a satanic deed, for which you are subject to the fire of hell in the future life - the afterlife and the terrible curse of posterity in the present life - on earth.
By the power given to us from God, we forbid you to approach the Mysteries of Christ, we anathematize you, if only you still bear Christian names and although by birth you belong to the Orthodox Church ").
So are we going to live with this anathema and at the same time be proud of the "great past"?
Publicists and commentators called this document "anathema to the Bolsheviks". In the text of the Address, the Bolsheviks are not named by name. The document itself deals with the persecutors of the Church. But both the members of the Council and the authorities understood perfectly well that they were talking about the Bolsheviks. But from a formal point of view, it is not the Bolsheviks who are anathematized, but the persecutors. Not a single council will lift the anathema from the persecutors.
BUT. This does not apply to schismatic cathedrals. Anathematization was removed by the Renovationist Council of 1923 (officially it was called the Local Sobo of the Russian Orthodox Church in 1923). At the meeting on May 3, 1923, the following resolution was adopted: “The Holy Council of the Orthodox Church of 1923 condemns the counter-revolutionary struggle and its methods - methods of hatred. strength "
The next paragraph of this decision deprived Patriarch Tikhon of dignity and monasticism ...
So the schismatics removed this anathema. But this decision has nothing to do with the Orthodox Church.
The materials of this schismatic and heretical council were published in 1923.
Somehow I assumed that, according to the wording of the anathema, it is almost impossible to cancel it. It is quite logical that it refers not only to the Bolsheviks, but also to the Soviet people themselves (just by hearsay, it is exactly that and a number of tendentious publicists are trying to distort it into a certain political instrument - on which many speculations and accusations of the ROC in political engagement are based)
http://kuraev.ru/smf/index.php?action=printpage;topic=432065.0
The name Green Wedge appeared in the late 19th - early 20th centuries due to the massive resettlement of Ukrainians to the south of the Far Eastern region of the Russian Empire. Earlier, there was also another Ukrainian name for this region - Zakitayshchina. Initially, the Green Wedge meant the territory of the Amur region and the Ussuri region, which became the main object of resettlement of Ukrainians in the Far East in the second half of the 19th - early 20th centuries.
According to the census of the population of the Russian Empire in 1897, out of 223 thousand inhabitants of the Primorsky region, 33 thousand (15% of the population) indicated the Little Russian language as their native language. According to the Soviet historian V.M. Kabuzan, in 1883-1905 172,876 people moved to the Far East, from the Little Russian provinces - 109,510 people, or 63.4% of the settlers. With the continuation of resettlement to the Far East by 1912, according to the Russian researcher A. Menshikov, out of 22,122 families who moved in 1858-1914 to the Primorsk region, 15,475 (70%) were from Ukraine. According to the All-Union Population Census of 1926, in the Far Eastern Territory, 315,203 people identified themselves as Ukrainians, which amounted to 18.1% of the region's population.
One of the correspondents of that time, I. Illich-Svitych, described, for example, the city of Ussuriysk in 1905:
This is a large Little Russian village. The main and oldest street is Nikolskaya. Along the entire street, on both sides, stretched white huts, in some places and now still covered with thatch. At the end of the city, at the confluence of Rakovka with Suputinka, as is often the case in indigenous Ukraine, there is a "headquarters" near which the "mlynok" is picturesquely nestled, so that it would be quite the picture in which the "old did" in one song embarrasses the "young maiden "-" and rates, and a mill, and a cherry cage ", if this last one was present. Among the Russian population, not counting the Cossacks, Little Russians are so predominant that the rural inhabitants of the city, the so-called intelligent, calls it nothing but "Ukrainians". Indeed, among the Poltava, Chernigov, Kiev, Volyn and other Ukrainians, immigrants from the Great Russian provinces are completely lost, being, as it were, an inclusion in the main Little Russian element. A bazaar on a trading day, for example, in Nikolsk-Ussuriysk, is very reminiscent of some place in Ukraine; the same mass of steep-horned oxen lazily chewing gum beside wagons filled with sacks of flour, cereals, lard, pork carcasses, etc .; the same Ukrainian clothes in public. Everywhere you can hear a cheerful, lively, lively Little Russian dialect, and on a hot summer day you might think that you are somewhere in Mirgorod, Reshetilovka or Sorochintsy of the times of Gogol.
Far Eastern Ukraine.
Ukrainian village of the early XX century.
A century ago, Ukrainians made up two-thirds of the population of the Far East, and during the Civil years they made an unsuccessful attempt to create their own statehood there.
At the end of the 19th century, the first peasants who settled in Primorye were immigrants from the Chernigov and Poltava provinces. On the eve of 1917, Ukrainian villages surrounded Vladivostok, the census showed 83% of the Ukrainian population in the region. During the years of the revolution and the Civil War, along with white, red and various invaders, Ukrainian "kurens" units arose here. But after the creation of the USSR, all Ukrainians in Primorye quickly became Russians.
"Primorshchina"
When in 1858-60 the Russian Empire took the northern coast of the Amur and Primorye from the Qing Empire, these lands were not inhabited and remained so for the first quarter of a century of Russian rule. Vladivostok was a small naval base in the middle of deserted spaces. Only on April 13 and 20, 1883, the first two passenger ships "Russia" and "Petersburg" arrived here from Odessa, on board of which there were 1504 peasant migrants from the Chernigov province. They founded the first nine villages in the south of Primorye.
It was from 1883 that the route of cargo-passenger steamers from Odessa to Vladivostok began to work. There were still 20 years left until the completion of the construction of the Trans-Siberian railway. And the long, for a month and a half, route from Odessa, through the Beaufort and the Suez Canal, past India, China, Korea and Japan to Vladivostok remained much faster, easier and cheaper than nine thousand miles of unpaved Siberian tract and the Trans-Baikal off-road.
Odessa has long been the main link with the Russian Far East. Therefore, it is not surprising that immigrants from Ukraine predominated among the immigrants. First of all, landless peasants moved to distant lands. The nearest provinces to Odessa with the greatest "agrarian overpopulation" were Chernigov and Poltava. It was they who gave the main stream of the first colonists to the distant Primorye.
In the Far East, peasants were provided with a 100-dessiatine allotment of land (109 hectares) free of charge. For comparison, in central Russia the average peasant allotment was 3.3 dessiatines, and in the Chernigov province - 8 dessiatines. But it was more difficult for peasants from Russia to get to Odessa than for residents of villages from the nearest Ukrainian provinces. In addition, communal land tenure did not exist in Ukraine, so it was easier for local peasants to sell their individual plots and go on a long journey. The peasants in the Russian provinces were deprived of this opportunity until the Stolypin agar reforms.
Therefore, over the first decade of Russian colonization of Primorye, from 1883 to 1892, immigrants from Ukraine accounted for 89.2% of all immigrants. Of these, 74% are peasants from the Chernigov province, the rest are from Poltava and Kharkov.
By the beginning of the 20th century, the resettlement of Ukrainians in Primorye becomes even more widespread. From 1892 to 1901, over 40 thousand Ukrainian peasants came here, who accounted for 91.8% of all colonists in Primorye. The intensification of such migration was facilitated by the famine that gripped the northern provinces of Ukraine in 1891-1892.
In 1903, the Trans-Siberian Railway was put into operation, connecting central Russia with the Far East. This opened a new stage in the settlement of Primorye and divided the entire population of the region into "watchmen" - those who arrived here by steamers from Odessa, and "new settlers" who arrived by rail.
By 1909, the “old-timers” population of the Primorsk Region numbered 110,448 people, of which 81.4% were Ukrainians, 9.5% were Russians, and 5.6% were from Belarusian provinces.
Over the last decade before 1917, 167,547 people moved to Primorye. But even after the creation of the Transsib and the Stolypin agar reforms, which abolished communal land tenure in the Russian provinces, over 76% of the settlers were Ukrainian peasants. Of these, almost a third of the settlers came from the Chernigov province, a fifth from the Kiev province and the tenth from the Poltava province.
In total, according to statistics, from 1883 to 1916, over 276 thousand people, 57% of all migrants, moved from Ukraine to Primorye and Amur Region. Ukrainian peasants inhabited the South of Primorye and the Zeya Valley near the Amur, which in nature and landscape very much resembled the forest-steppe regions of Chernigov and Poltava regions. In the more northern taiga regions of the region, they almost did not settle.
Arrival of immigrants to Blagoveshchensk, 1905-1910. Source: pastvu.com
As a result, the cosmopolitan Vladivostok at the beginning of the 20th century was surrounded entirely by Ukrainian villages, and according to eyewitnesses, all rural residents of the region were called by the townspeople "nothing but Ukrainians." The Ukrainians gave birth to a lot of geographical names in Primorye in honor of cities and regions of Ukraine - the river and the village of Kievka, the villages of Chernigovka, Chuguevka, Slavyanka, Khorol and others.
The territories of the Primorsky and Amur regions, most densely populated by immigrants from Ukraine, were remembered in the Ukrainian ethnic consciousness under the name "Green Wedge". The origin of this name is associated with the lush green vegetation of Primorye, as well as the geographical location of the South Ussuri region, "wedge" squeezed between China and the Sea of Japan. Also, the word "wedge" was used in the meaning of a certain part of the earth's surface, land ("land wedge"), because it was here that the Ukrainian peasant received huge allotments by European standards.
In relation to the Ukrainian settlement lands in the south of the Far East, along with the name “Green Wedge”, the names “New Ukraine”, “Far Eastern Ukraine”, “Green Ukraine” were also used. In the local history literature, the use of the name "Far Eastern Ukraine" was recorded already in 1905, in relation to the southern part of the Ussuriysk Territory.
The Ukrainian peasants-colonists themselves in the vicinity of Vladivostok, according to ethnographers, called their new land "Primorshchina" - by analogy with Chernigov and Poltava regions.
"Ruski" "and" Mazepians "of the Far East
The majority of ethnic Ukrainians in Primorye, already in the second generation, considered themselves Russian. So, according to the census of the population of the Russian Empire in 1897, out of 223 thousand inhabitants of the Primorsky region, only 33 thousand, 15% of the total population, indicated "Little Russian" as their native language, although people of Ukrainian origin accounted for more than half of the population of Primorye and spoke Russian-Ukrainian mixtures. At the same time, ethnographers of those years noted that Russian and Ukrainian villages coexisted with each other, without mixing, at least the first two or three generations of immigrants. And the Ukrainian dialect prevailed here in the villages until the end of the 30s of the XX century.
A contemporary describes the villages around Vladivostok a century ago: “Greasy huts, cages, flower beds and vegetable gardens near the huts, the layout of streets, the interior decoration of the huts, household and household property, inventory, and in some places clothes — all this seems to have been completely transferred from Ukraine. .. The bazaar on a trading day, for example, in Nikolsk-Ussuriysk, is very reminiscent of some place in Ukraine; the same mass of steep-horned oxen, the same Ukrainian clothes in public. Everywhere you can hear a cheerful, lively, lively Little Russian dialect, and on a hot summer day you might think that you are somewhere in Mirgorod, Reshetilovka or Sorochintsy in the time of Gogol. "
The picture of "Far Eastern Ukraine" was completed by the ubiquitous sunflowers near rural houses, indispensable signs of Ukrainian villages, and the predominant use of oxen characteristic of Ukraine as a draft force, rather than horses more familiar to Russian villages. As the Far Eastern ethnographer of those years V. A. Lopatin wrote, the Ukrainians "brought Little Russia with them to the Far East."
Among the Ukrainians of Primorye at the beginning of the 20th century, there was a self-name "Ruski", which was separated and did not mix with the ethnonym "Russians". And in Primorye itself at the beginning of the 20th century, the situation was similar to that of Ukraine itself - Russian-speaking multinational cities surrounded by Ukrainian villages. In this regard, Vladivostok did not differ much from Kiev.
Ukrainian village of the early XX century. Photo: Sergei Prokudin-Gorsky / Library of Congress
According to the official data of the 1897 census, the literacy rate among Ukrainians in Primorye was 26.9% for men and 2.7% for women, while among Russians it was 47.1% for men and 19.1% for women. This was due to the fact that almost all of the Ukrainian settlers were from villages, while among the Russian settlers the share of immigrants from cities was much higher.
From 1863 to 1905, the publication of school textbooks and any other literature, even of a religious nature, in the Ukrainian language was prohibited at the legislative level in the Russian Empire. By the decree of Alexander II of 1876, the Ukrainian language was permitted only in theatrical performances and plays "from the past of Little Russian life."
Therefore, legal Ukrainian national organizations appear in the Far East only after the 1905 revolution. But the first Ukrainian organization in the Far East was created outside Russia - in Shanghai. Here in 1905 the "Shanghai Ukrainian Community" was founded, uniting Ukrainians from among entrepreneurs and employees of various Russian institutions in Shanghai. Information about the activities of the Shanghai Community is very scarce, there is only information that it collected 400 rubles, which were sent to St. Petersburg for the publication of the Gospel in Ukrainian.
On the territory of the Russian Far East or the “Green Wedge” itself, the first Ukrainian organization that received the right to legal activity was the “Vladivostok Student Ukrainian Community”, formed in October 1907 by Ukrainian students of the local Oriental Institute, which trained experts in Chinese and Japanese. "Gromada" - in Ukrainian means society, and, just like in Russian, and society, as a kind of association of persons, and society in the social sense.
It is curious that, in addition to students of Ukrainian origin, among the first Far Eastern Ukrainophiles, the founders of the Vladivostok "Community", was Lieutenant Trofim von Wikken, descended from a family of German nobles who received estates in the Poltava province. The lieutenant studied Japanese, until 1917 he was an officer of Russian intelligence in Japan, and after the revolution he worked in the Japanese company "Suzuki", and then taught Russian at the Japanese military academy. Actively cooperating in the 1930s-1940s with the Japanese and German special services, Trofim von Wicken remained an inveterate Ukrainian nationalist until the end of his life.
But back to the era of the first Russian revolution. On December 7, 1905, the Ukrainian Club, the first Ukrainian organization in Manchuria, was established in Harbin. The official opening of the club took place on January 20, 1908, after the registration of its charter by the local authorities. At the same time, the Harbin club became the first Ukrainian club in the Russian Empire to receive official permission for its activities. The second such club arose somewhat later in St. Petersburg, and only the third in April 1908 was created in Kiev. The activities of the Ukrainian club in Harbin were patronized by the head of the CER, General Dmitry Horvat, who considered himself a Ukrainian a descendant of the Serbian nobles who had settled in the Kherson province during the reign of Catherine II.
In general, in Harbin and at the Russian-controlled stations of the CER in Chinese Manchuria, many Ukrainians worked and lived, almost 22 thousand people, a third of the total Russian population in this region.
In connection with the defeat of the 1905-1907 revolution and the beginning of the reaction, legal Ukrainian public organizations in the Far East did not last long. Already in 1909, by the order of the Minister of Public Education, the "Vladivostok Student Community" was closed. The police received the task to establish supervision not only over the revolutionaries, but also over the "Mazepians". However, as noted in the police report to the governor of the Primorsk region for 1913, "no ties with any Ukrainian organizations in European Russia or abroad have been found for the purpose of uniting Little Russians in Vladivostok."
Until 1917, "Ukrainian" activities in the Far East were limited to cultural events, Little Russian songs and "Shevchenko evenings". It is curious that on February 25, 1914, the 100th anniversary of the birth of TG Shevchenko was solemnly celebrated at the Zolotoy Rog theater in Vladivostok, while the authorities banned such events in Kiev.
The failed "smokes" of Vladivostok
The 1917 revolution led to a surge in the Ukrainian movement not only in Kiev, but also in the Far East.
On March 26, 1917, at a rally, the Ukrainians of Vladivostok and the surrounding area created the "Vladivostok Ukrainian Community". The first chairman of the Community was Nikolai Novitsky, a former political exile, social democrat, journalist from Poltava. Already in May 1917, the "leftist" Novitsky went to work in the Vladivostok Soviet and the post of chairman of the Community was taken by the deputy military prosecutor of Vladivostok (and "for the soul" a music critic) Lieutenant Colonel Fedor Steshko, a native of the Chernigov province.
Later, Novitsky would become “red” and in the 30s would be a major rank in the press of the Ukrainian SSR, and his colleague in “Ukrainism” Steshko would become “white”, in 1920 he would reach Ukraine around the globe in order to establish ties between the “Green Wedge” and Petliurists. Novitsky was shot in 1938 along with other "Ukrainizers" of the Ukrainian SSR, and Steshko would die in exile in Prague.
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In the spring of 1917, similar "Ukrainian Communities" were founded in almost all cities of the Far East. They arose in Khabarovsk, Blagoveshchensk, Nikolsk-Ussuriisky (now Ussuriysk), Iman (now Dalorechensk), Svobodny, Nikolaevsk-on-Amur, Petropavlovsk-Kamchatsky, Chita, Harbin, at many railway stations and in the villages of the Russian Far East and Manchuria. During this period, all Far Eastern Ukrainian organizations advocated the autonomy of Ukraine as part of the "federal democratic Russian state."
In a number of cities in the Far East, "Gromads" existed practically until their dissolution by the Bolsheviks in November 1922. Some of them were very numerous and influential - for example, by 1921, over 940 families (more than 3000 people) were registered in the Ukrainian Gromada of Khabarovsk. Through the efforts of these "communities", Ukrainian schools and cooperatives were organized, and active educational and publishing activities were carried out.
In 1917, newspapers in the Ukrainian language appeared in the Far East - "Ukrainians on Zeleny Klini" (Vladivostok), "Ukrainian Amurskaya on the Right" (Blagoveshchensk), "Khvily Ukrainy" (Khabarovsk), "Visti Ukrainian Club" (Harbin). The All-Russian Agricultural Population Census, conducted in the summer of 1917, recorded 421 thousand Ukrainians here, which amounted to 39.9% of the total population of the region.
In the summer of 1917, in the Far East, a number of "Okruzhnye Rada" appeared - analogs of revolutionary Soviets, but built on ethnic lines. These "Okruzhnye Rady" have already claimed not only for social activities, but also for the political leadership of local Ukrainians. For example, from 1917 to the early 1920s, the Manchurian District Rada, with its center in Harbin, was active. Since 1918, this Rada has issued passports to Far Eastern Ukrainians of citizens of "independent" Ukraine (while the text of such documents was printed in three languages - Ukrainian, Russian and English).
After the Brest Peace Treaty, Soviet Moscow for some time even recognized the Far Eastern Okrug Rada as consulates of independent Ukraine. But since 1922, when the Bolsheviks created a buffer Far Eastern Republic in the Far East, they refused to recognize the Rada and the "Ukrainian passports" issued by them. Themselves the Blagoveshchensk and Khabarovsk Okruzhnye Rada received the status of bodies of national-cultural autonomy within the FER.
In 1917-1919, several general congresses of the Ukrainians of the Far East were held in Vladivostok. At the third such congress in April 1918, the "Ukrainian Far Eastern Secretariat" was elected, claiming the status of the government of the "Far Eastern Ukraine". However, this "government" had neither the means nor the mass support after it tried to take a neutral position in the unleashing civil war. Nevertheless, the Secretariat operated until the arrest of its members by the Soviet authorities in November 1922.
In addition to public "communities" and claiming the status of local government "okrug", in the Far East since the summer of 1917, at least two Ukrainian political parties were active - the Ukrainian Social Democratic Labor Party (USDLP) and the Ukrainian Party of Socialist Revolutionaries. The Vladivostok branch of the USDRP immediately stood up in opposition to the "bourgeois" Vladivostok Gromada.
In the elections to the Constituent Assembly, held in November 1917, the "Amur Regional Ukrainian Rada" put forward its list of candidates. In the pre-election campaign, these candidates were defined as “Ukrainian Trudovik-Socialist Revolutionaries”. They had to defend in the Constituent Assembly "The Land and Will of the Working People, the eight-hour working day and the Federal Democratic Russian Republic."
But, despite the fact that the list of the "Amurskaya Ukrainka Oblastnaya Rada" was supported by all Ukrainian organizations in the Far East, it collected only 3265 votes (1.4%). Accordingly, it was not possible to get the Ukrainian candidate from the Far East to the Constituent Assembly - the Far Eastern Ukrainians gave preference to the candidates of the all-Russian parties.
In March 1920, the Vladivostok organization of the USDLP announced "the recognition of Soviet power", but with a reservation about the independence of Soviet Ukraine and "the need to ensure the national and cultural rights of the Ukrainian people in the Far East." In fact, by 1920, all Ukrainian socialists in the “Far Eastern Ukraine” had joined the Bolshevik coalition.
During the Civil War, of course, military organizations played the main role. Back in July 1917, the Provisional Government, yielding to the demands of the Kiev Central Rada, agreed to the creation of separate Ukrainian units within the Russian army. As a result, in the summer of 1917, 8 "Ukrainian companies" were created in the Vladivostok garrison. Although the garrison of Vladivostok consisted of two-thirds of Ukrainians and persons of Ukrainian origin, the idea of a “Ukrainian army” in the Far East did not gain much popularity.
However, at the end of 1918, the idea of Ukrainian troops became more popular, but for a completely "pacifist" reason. When the Siberian provisional government tried to start mobilizing the Ukrainians of the Amur and Primorye to the front for the war with the Bolsheviks, the local "Little Russians" began to refuse under the pretext that they wanted to fight only in the national Ukrainian units.
The All-Russian Provisional Government, created in Omsk on the bayonets of the Czechoslovak Legion, on November 4, 1918, issued a separate declaration on the creation of Ukrainian military units as part of the “white” armies. In Vladivostok, a Ukrainian headquarters was organized to form Ukrainian units. Its chief was a certain captain Kharchenko, and then General Khreschatitsky, the former commander of the Ussuri Cossack division. The plans were Napoleonic - to create a 40-thousandth Ukrainian corps of "free Cossacks".
But all these attempts were mired in intrigues and squabbles of various white power structures, and most importantly, they did not find unanimous support from foreign masters - if the head of the Entente military mission in Siberia, French General Janin was supportive of the idea of a “Far Eastern Ukrainian army,” the Japanese categorically opposed it.
As a result, on May 15, 1919, there was an instruction from Admiral Kolchak, who had already become the "Supreme Ruler", about the inadmissibility of the formation of Ukrainian units. The newly created 1st Novo-Zaporozhye Volunteer Plastun Kuren (battalion) in Vladivostok was arrested by the white counterintelligence in its entirety under the pretext of "pro-Bolshevik sentiments."
Ukrainian nationalists again tried to create their troops in January 1920, when Kolchak's power, which had collapsed under the blows of the Reds, was overthrown in Vladivostok. The "Ukrainian Far Eastern Secretariat" even turned to the Bolsheviks for help in this matter, but the Bolshevik Military Council of Primorye declared that it could not give "Russian money for foreign Ukrainian troops."
Ukrainian activists were asked to support their units at their own expense, but donations from the Ukrainian population for these needs were not enough. In these conditions, the Ukrainian military units, lacking the most essential and, above all, food, could not survive for a long time even in the conditions of the de facto anarchy that reigned in Primorye.
During the perturbations of the civil war in Khabarovsk, a former member of the "Ukrainian Far Eastern Secretariat" Yaremenko became the chairman of the local Bolshevik Revolutionary Committee. The Revolutionary Committee recognized the expediency of forming Ukrainian units, however, under pressure from the Vladivostok Bolsheviks, it was forced to abandon the implementation of this idea.
On the Amur, from local anti-Kolchak partisans from peasants of Ukrainian origin, several units were formed, and one of them entered the city of Svobodny under a yellow-blue flag (until 1917 the city was called Alekseevsk, in honor of the heir and son of Nicholas II). However, the local Bolsheviks demanded the disarmament of this detachment, threatening otherwise to use military force against it.
By the way, numerous Ukrainian organizations of the Far East then failed to agree on the flag of "Far Eastern Ukraine" - options were proposed for a yellow-blue flag with a green triangle or a green cloth with a yellow-blue insert.
On the night of April 4-5, 1920, the Japanese began an open occupation of Vladivostok and Primorye. In Vladivostok, a Japanese military detachment seized weapons and ammunition from the premises of the so-called "Ukrainian Revolutionary Headquarters". As a result of these events, the few formed Ukrainian units of Vladivostok went into the forests, where they eventually merged with the red partisans.
At the end of the civil war, in the summer of 1922, a number of Far Eastern "Ukrainian Rada" took part in the elections to the People's Assembly of the "buffer" Far Eastern Republic, put forward their lists of candidates, but by that time the population of all nationalities was already clearly oriented towards the Bolsheviks and their allies. Only one “Ukrainian candidate” from the “Zavitinskaya Rada” (Zavitinsk is a regional center in the Amur Region) was elected to the People's Assembly of the Far Eastern Republic.
In October 1922, the Red Army occupied Vladivostok, and by December all the most active figures of the Far Eastern "Mazepianism" were arrested by the Cheka. In January 1924, the so-called "Chita trial" began - the trial of the arrested leaders of the Far Eastern Ukrainian nationalists.
The defendants, almost 200 people in total, were accused, as they would say now, of separatism - in an effort to tear the Far East away from the USSR, orientation towards neighboring capitalist countries and in cooperation with the "Petliura" Central Rada. The main defendant was the head of the failed Ukrainian government of the Far East - the "Ukrainian Regional Secretariat of the Green Wedge" - a native of the Chernigov province, Vladivostok engineer Yuriy Galushko. He was accused in particular of receiving large sums of money from the Japanese. By the way, in 1919 Galushko was arrested by Kolchak's counterintelligence on essentially the same charges of separatism.
The accused of the Chita trial received relatively light sentences, Galushko was given five years in prison. He safely survived the repressions of the 30s, returned to Ukraine, in 1941 tried to cooperate with Ukrainian collaborators, but they did not need them, and died in 1942 of starvation in occupied Kiev.
The Chita trial of 1924 virtually eliminated the Ukrainian nationalism of the Green Wedge. Earlier, all the "Ukrainian communities" and "Okruzhnye Rady" were dissolved. It is curious that this "Russification" of the Far East was carried out by the Bolsheviks simultaneously with the "Ukrainization" of Ukraine itself.
According to the 1926 census, only 42.6% of the Ukrainian population of Primorye were literate, while only 6691 people could read and write in Ukrainian - 2.1% of all Far Eastern Ukrainians. As a result, the universal education in schools, introduced by the 1930s, was conducted in the Far East in Russian and became an important tool for the “Russification” of the region.
In the following decades, the Ukrainians of the Far East became Russians. This process during only two or three generations is clearly demonstrated by dry statistics. In 1917, the census recorded 421 thousand Ukrainians here, which amounted to 39.9% of the region's population. According to the 1923 census, there were 346 thousand Ukrainians in the Far East (33.7% of the population). According to the results of the 2010 census, in the Primorsky Territory, inhabited mainly by descendants of immigrants from the Ukrainian provinces, 86% considered themselves Russians, and only 2.55% Ukrainians.
The government will prepare a program for the resettlement of refugees from Ukraine to Siberia and the Far East.
Its necessity is due to the fact that on October 31, 2015, the preferential regime for the stay of Ukrainians in Russia (except for those from the Luhansk and Donetsk republics) expired and in the period from November 1 to 30, 2015, the migrants had to obtain legal legal status on a general basis.
Those who do not do this will face administrative expulsion.
However, a group of State Duma deputies from the Communist Party, led by it, judged that Ukrainians who had not completed the documents could be offered to voluntarily move to Siberia and the Far East.
Thus, their problem will be solved, and the development of the regions will accelerate.
To this end, at the end of 2015, Obukhov sent an appeal to the Prime Minister of the Russian Federation Dmitry Medvedev, the Federal Migration Service and the Ministry of Eastern Development, in which he asked to develop a federal target program "Voluntary resettlement of persons forced to leave Ukraine to the territory of Siberia and the Far East."
The Ministry for the Development of the Russian Far East supported the initiative.
The department plans to create more than 50 thousand jobs in the Far Eastern Federal District (FEFD) by 2020, which could be occupied by Ukrainians, Izvestia writes, having familiarized itself with the response of officials. The ministry also notified the Federal Migration Service (FMS) of its position for further elaboration of the issue.
"The list of priority settlement areas includes the Republic of Buryatia, Trans-Baikal Territory, Kamchatka Territory, Primorsky Territory, Khabarovsk Territory, Amur Region, Irkutsk Region, Magadan Region, Sakhalin Region and the Jewish Autonomous Region", - said in a letter from the Ministry for the Development of the Russian Far East, signed by Deputy Minister Sergei Kachaev.
Settlers are needed in those parts, as evidenced by statistics.
In particular, according to Rosstat, in 2011 there were 6,284,900 people living in the Far Eastern Federal District, and 6,211,021 people as of January 1, 2015.
At the same time, according to the state program "Social and Economic Development of the Far East and the Baikal Region", by 2025 the population in the region is expected to grow to 10.75 million people. It is difficult to understand where they will come from if the current trends continue..
However, the FMS believes that so far there is no need to develop a separate program for the resettlement of Ukrainians to Siberia and the Far East, since this task is being implemented with the help of the existing state program to assist the voluntary resettlement of compatriots living abroad to the Russian Federation.
As for the Ukrainians who have received temporary asylum, the list of documents and the period for their consideration has been reduced for them if they want to participate in the program.
"Today, 59 constituent entities of the Russian Federation are receiving compatriots within the framework of regional resettlement programs, including 9 constituent entities of the Siberian Federal District (the republics of Buryatia and Khakassia, Altai, Transbaikal and Krasnoyarsk Territories, Irkutsk, Kemerovo, Novosibirsk, Omsk Regions), and 7 constituent entities of the Far Eastern Federal District (Kamchatka, Primorsky and Khabarovsk Territories, Amur, Magadan, Sakhalin Regions, Jewish Autonomous Region). The Republic of Sakha (Yakutia) and the Tomsk Region are preparing to start accepting migrants, - say the press service of the FMS.
Since 2007, about 440 thousand compatriots have moved to Russia since 2007, of which more than 106.8 thousand people arrived in the Siberian Federal District and the Far Eastern Federal District.
In 2014 alone, 41.7 thousand Ukrainians moved to Russia, and 10.8 thousand of them went to the Siberian Federal District and the Far Eastern Federal District. In 2015, the number of Ukrainians increased to 111 and 18.5 thousand people, respectively.
Those who want to move to the Far East are provided with state support - compensation for travel, paperwork, settlement allowance (240 thousand rubles), etc. In the future, each Far East will be entitled to a free hectare of land.
Chairman of the Trade Union of Migrant Workers Renat Karimov believes that Ukrainians do not want to develop Siberia and the Far East.
"If there were a lot of jobs in these regions, the Russians would not want to leave there. Probably, these are low-paid vacancies, and Ukrainians will not want to work there either.".
However, visitors from Ukraine are in slightly different circumstances than Russian citizens..
What does not look very attractive in the eyes of Russians will be a chance for Ukrainians to obtain citizenship and settle in a new country.
On the other hand, such a program will serve as a powerful propaganda factor.
The hostilities in Donbass are not being conducted now, but if they suddenly resume, potential soldiers will have a clear guideline: if you do not want to participate in a fratricidal war, go to Russia and move to Siberia or the Far East.
And then, as the country continues to slide into poverty on the way to Europe (and nothing else is foreseen there, because he has nowhere to come from) and the internal chaos intensifies, the opportunity to settle in promising and calm territories of Russia will not be the worst option to establish a normal life.
True, one can foresee in advance how Kiev politicians may try to turn the situation in their favor.
Previously, they have already tried to do this trick, demanding for themselves almost a part of Siberia, on the grounds that the oil and gas fields, they say, were developed by the Ukrainians and, therefore, "they deserve it."
When they were asked in response how they pay the workers who make repairs in their apartment - money or square meters, they admitted that it was money.
Well, so the Ukrainians received very good money for their work in Siberia, they answered. And there was nothing to object to. Talk about the rights of Ukrainians died down by themselves.
This time, however, the situation is different.
The immigrants from Ukraine will have Russian citizenship, and they will not owe Kiev anything.
And looking at them, and the rest of the countrymen can catch up.
Then, by the way, Kiev will have a lot of free land to receive extra refugees from the European Union. True, Europe will come to him in a somewhat unexpected form.
Alexander Romanov
