There are very important words: peace, land, labor, freedom, bread.
There are dear, dear words: mother, father, friend, grandmother, grandfather, Motherland.
What does the word “Motherland” mean? This is a forest, and a field, and a narrow path, and birdsong, and cities, and villages. This is the place where a person was born and lives.
What do we call Motherland?
The sun is in the blue sky.
And fragrant, golden
bread at the festive table.
What do we call Motherland?
The house where you and I grow up.
And the birch trees along which,
Hand in hand, let's go.
There are many countries in the world, but only under the sky of the Fatherland can you find your place, fully reveal your Creative skills, bring greatest benefit society and feel truly happy. Therefore, we dedicate our very first lesson to our Motherland.
As you know, each country has its own symbols, something to be proud of, which is distinctive feature countries. You've probably heard the expression:
Everyone knows what was going on in our native Belarus.
Why is the stork considered a symbol of Belarus? There are a lot of them in Belarus. Having spread the white sails of their wings, they soar over our Earth. They seem to cover our country with their wings. That’s why it’s called the land under white wings. The bison, the owner of Belovezhskaya Pushcha, is also considered a symbol of our land. These are national symbols. However, the Republic of Belarus, like every country, has state symbols. This is the state flag, coat of arms, anthem.
Country flag
The flag of our country is the main symbol of our Motherland.
The national flag expresses important information about our country. Every citizen must understand the language of the Belarusian flag well in order to consciously revere the flag and be proud of it, just as they are proud of their people and their glorious history.
Our flag has three colors: red, green and white. Since ancient times, the color red has served as a sign of the Sun, symbolizing blood ties, brotherhood, and the fight for a just cause. It means high destiny and victory. At the same time, it is a sign of a happy life. In the old days, noble people wore red hats and red boots.
Green is the color of Nature, our nurse, our first mother. This is the color of fields and forests that have long occupied the bulk of the territory of our country.
Evergreens grow not only in warm southern countries; there are many of them in our forests and swamps. Among them are juniper, spruce and pine, various mosses and herbs.
Green is the color of goodness, growth, development, prosperity and peace.
Finally, white is, above all, the color of freedom. It is not without reason that they believe that the name of our country - Belarus - is associated with the unquenchable will of the people for freedom. At the same time, white is the color of moral purity and wisdom. And these qualities should be sacredly preserved in his soul by a true son of the Belarusian land.
The flag of Belarus has another important characteristic feature, another important detail is the red folk pattern or, in other words, ornament. The ornament, essentially of its origin, is a symbolic design, a graphic way of invoking the highest divine powers. Through patterns or ornaments, people expressed various wishes and covenants even in those times when writing did not exist. People who did not yet have books wanted to pass on life lessons to new generations. This purpose is served by the ornament used to embroider clothes, decorate houses, harnesses, weapons, household utensils - pots, mugs, caskets.
Of the numerous variants of the Belarusian folk ornament, the State Flag of the Republic of Belarus depicts a part (fragment) of the most ancient and typical ornament. The work was completed in 1917 and belongs to a simple peasant woman, Matryona Markevich, from the village of Kostelishche, Sennen district.
What does this ornament mean? What does it symbolize?
First of all, hard work and workmanship as a prerequisite for any happy destiny. In other words, it expresses the most essential qualities of the people and, as it were, begs the heavenly powers to preserve these qualities. Let's take a closer look at the ornament. In its center is a rhombus with thick “hooks” or “horns” or “oars”, signifying eternity and movement. And the rhombus itself is the oldest image of the goddess of Earth and Fertility. At the same time, it is a symbol of a sown field. He is surrounded by signs spelling about the harvest, good luck and the fulfillment of righteous, good desires. Smaller rhombuses are also spells - “bread”, that is, food that must be understood as food for the spirit and food for the body.
It turns out that what wisdom is expressed in the embroidery of a simple peasant woman, who has preserved for us a “message” from ancient times!
The flag is raised above the building in which the President of the Republic of Belarus works. The flag constantly flies over the buildings of other important government bodies. All executive authorities of districts and regions have the flag of the Republic of Belarus, educational establishments, enterprises, military units, organizations and research institutes.
The current coat of arms and flag of the Republic of Belarus were adopted as a result of popular vote on May 14, 1995.
In their history, Belarusians have used various flags and coats of arms. Since 1919, the Belarusian state has used the red flag. Since 1951 - in connection with the entry of the Belarusian Soviet Socialist Republic to the United Nations - a red-green flag (with white ornaments) was used.
Since 1991, a white-red-white flag has been used in Belarus, but the majority of the people did not consider this flag to be national. The image of a mounted knight with a sword was used as a coat of arms, which served as the coat of arms of the Grand Duchy of Lithuania - it once included Belarusian lands. The knight was rejected as a borrowing that did not reflect the true essence Belarusian history, although Belarusian warriors have participated in major battles since ancient times and covered themselves with unfading glory as brave and staunch defenders of their Fatherland.
In our country, the Day of the State Emblem and State Flag is celebrated on the second Sunday of May. The national character of our free, independent state is confirmed not only by symbols - the coat of arms and flag, but by the daily care of the state for the development of the economy and culture of our Motherland.
My native country, Belarus,
May it always float freely above you
Our flag, in which we joyfully merged
Colors that we all love.
The green color of fields, meadows, forests,
And red is the color of life and hope,
And white color, as a symbol of all centuries,
Those who keep both love and loyalty in their hearts.
The second state symbol is the coat of arms.
It emits a wonderful light.
He has a high destiny,
And, perhaps, in the whole world there is no
More noble than our coat of arms.
The first thing everyone will pay attention to is the green outline of the territory of the Republic of Belarus, as it is depicted on a geographical map. The green outline is in the golden rays of the rising sun.
The outline of the country is in the middle of the coat of arms, formed by a wreath of ears intertwined with pink clover flowers on one side and blue flax flowers on the other.
Since ancient times, a wreath (made of roses, palm leaves, laurel, etc.) has been used by peoples as a reward for the winner and represents victory. At the same time, it is a symbol of memory and the indissoluble connection of contemporaries with their ancestors.
A wreath formed from a bunch of ghee has had a sacred meaning for everyone since ancient times. Slavic peoples. The Slavs believed that a bunch or sheaf of ears of grain - The best way appealing to divine powers with a request to send or bestow a new harvest and prosperity. A man, sacrificing part of his harvest to the gods, seemed to be saying: “This is the fruit of my labor and the mercy of Nature, I will work diligently and tirelessly tomorrow, may the support of a higher power not abandon me!” To this day, many residents of our villages place a sheaf or a bunch of ears of the new harvest in their house. As a guarantee of labor success in the future. In former times, the “dozhen sheaf” was considered miraculous and sacred and decorated the main corner of the hut - it scared away evil forces.
Clover is a symbol of connection with the creative world of animals: horses, cows, sheep, for which it is the best food. Ancient people rightly believed that man was part of the entire world of living beings, capable of preserving his own life and ensuring prosperity only if the rest of the animal world was preserved and flourished.
Linen is the cotton of the North, an excellent material for clothing. Since ancient times, beautiful and durable things have been made from flax. Linen is a symbol of the transformative power of labor, a sign of goodness and prosperity.
Below the outline of the borders of the Republic of Belarus there is a globe with the sun rising above it and golden rays. The globe is a sign that the Republic of Belarus perceives all the peoples of the Earth as equal friends and partners, and is ready to be friends and trade with them, exchanging products and knowledge.
The unity of the Earth and the Sun is the main sign of life. This symbolism is captured in the most ancient myths of mankind. It can be found on monuments and Ancient Egypt, And Ancient Greece, and Ancient China.
Of the elements of the coat of arms, the red star attracts attention. The five-pointed star is a symbol of man and humanity, a sign of courage and high thoughts. In this capacity, the red star was used during the existence of the great state - Soviet Union. One of its republics was the Belarusian Soviet Socialist Republic.
The coat of arms is surrounded by a red and green ribbon, on which at the bottom there is an inscription in gold - “Republic of Belarus”. The coat of arms captures the main national spiritual values of Belarusians: civil unity, labor, the desire to improve one’s personality and the whole society, peace-lovingness and at the same time the willingness to stand up for one’s freedom and sovereignty.
The coat of arms of the Republic of Belarus symbolizes the sovereign will of the people; it is used by all government bodies of the country. The coat of arms adorns government institutions, as if formalizing their powers. All important documents and seals contain images of the State Emblem.
Each regional center of the Republic of Belarus has its own coat of arms.
Minsk– on a blue field there is a female figure between two angels.
Gomel– there is a lynx on a blue field, the city crown is attached to the shield.
Vitebsk– on a blue field there is a man’s face with a red sword under it.
Mogilev- there are three towers on a blue field, and in the open door there is a knight with a sword in his hand.
Brest– on a blue background, a silver bow with an arrow pointing upward.
Grodno- on a blue field there is a deer with a golden cross between the antlers.
Land, your forest is dying
The hall is decorated in a national style.
Book exhibition “Earth, where your forest is dying.”
Huchy melody “Chunes of the Oaks” by A. Ivanov.
Vyaduchy 1. Good zen, dear syabra! Good day to all the good people who have passed before us at the end of the year “Earth, where your forest is dying.” Festivals in your native land, where you get to know the ancient garades and castles of Belarus, the rivers and lakes, forests, and their villages, passing through the roads and towns. To our ancestors are our dear kutok, our ancestral meats, the gift to us from childhood, the ancestral thing that lives on in our hearts.
Guchyts Belarusian melodies.
Chitach. Miazhue from Poland, Ukraine,
Expand, Latvia, Lithuania
Your native land, your Aichyn -
Your life and your honor.
And you remember my name,
Like the sky, the sun and the dawn,
Your land, your Radzima
Named light
Bela - Rus'.
Yu. Svirka
Vyaduchy 2. I want the right of you on earth, which is for me, and, perhaps, not only for me - the most beloved for everything, the most sacred and enchanting place.
What kind of yana, my land? This patched fell rose with the blue flowers of Vasilko, the bright hell of the forest, that muffled the bird's ringing, and the cannons, where their tree crowns proudly hover. Geta beskontsyya zhyly rivers, like pleshchutstsa beavers and fish at the end of the sun, and geta amal adzinatstsat thousands of azers, pure, like a smile dzitsyatsi.
Vyaduchy 1. Charoun Kut, old Cossack land - our Belarus. Since ancient times, our products have lived on this earth, as they say, our fathers and uncles. There, people call the lands of their farms “Father’s land,” in which one land clashes with the other, giving it its name. By the name amal of the skin edges, we easily mean who most of us live here.
Chitach. Our Radzima is Belarus,
And if you don’t joke,
You won't know all over the world
Miley, what a land.
You don't know such people
Ikh sertsy – dabrynia;
Yana strumenitsa, lettsa ў light
I'm doing it all the time.
There is no need to live there
Nice, mean, evil.
Don’t forget, you are Belarusian,
And stay with them.
Vyaduchy 2. We – Belarusians – are fond of the memory of the Great Geta and Ganarytsa Getym. May you call Belarusians, may Belarus become dear to you, you need to know the sunshine. There, our mother would be one of your first university students in our native land.
Guchyts song “I love you, White Rus'”, lyrics by U. Karyzny, music. I. Luchanka.
Vyaduchy 1. Our native Belarusian land! They are jumpy and efficient at first, every day, at the end and at the end. It is jumping and impenetrable to your rivers and azeras, your forests and meadows, your skids and roads.
Guchyts melody “Spadchyna”, lyrics. Ya. Kupala, music. I. Luchanka.
Vyaduchy 2. Spadchyna! What simple words and what complex meaning! Spadchyna – this is the national language and culture, this is our native language, this is the greatness and glory of the people.
Vyaduchy 1. The life of the people is not the same point. The new date does not seem to be final: there was no meeting before. Any knowledge of the past is approaching us, crying out greedily for the past in the presence of pain.
Vyaduchy 2. In the skin of the old towns, in many old towns, on the fine palms, banks of rivers and lakes, there is a macular testimony of the glory of the black village - the ruins of the castle, the villages, the mounds.
Vyaduchy 1. Kozhny zamak may create a legend, history, svae tayamnitsy. On the contrary, today there is a lot of belief in the passing of the Nyasvizh castle - the Black Lady. And in the Krevsky castle, the prince of Vytaut is connected with the vineyard. The pit was plowed by many young women, converted into maidservants, and in order to become the rightful ruler and garish miners of our magnates and independence.
Vyaduchy 2.
Muler motsnya mury
The village of Kalysts and the Worlds,
І stіts magutny zamak
All the way to the mountains.
Chitach.
My beloved land, kind, trustful ones -
Klyanova leaf in the distant lands.
You will live and trust,
At least everyone floated over you.
The eyes are blue and the sky is high
Adbіvaetstsa ў azer chandeliers,
The bar sings to the winds,
I raise my voice - niby dakor.
Adgukaetstsa ў sir melody:
Two strings are crane wedges.
The one who mows the land,
Only her son is faithful.
My land is bright, the winds are astonished,
I love you so much - sertsa shchymits...
That's why I'm friends with you,
Without tsyabe, I don’t sleep, don’t live.
Guchyts song “May Land”, lyrics. U. Nyaklyaeva, music. L. Zach leўnaga.
Vyaduchy 2. And the tsyaper shepherd's jokes are right that month, I'm very happy with you. I will read, and you are a bastard, a caress, aposhnya words.
Daragaya tha hut, dze naradzila myane... (uterus).
Dear Zyamelka, yak zmoranamu... (pastelka).
The native land is myakchey, like a stranger... (pyaryna).
Nyama is more delicious than vadzitsy, like s... (native krynitsy).
Everything is good here, and at home...(nailepsh).
Tsikha guchyts melodies “My native kut” to the words of Y. Kolas.
Vyaduchy 1. Our wedding has ended in the unforgettable events of our native land. Nose these bright ўspamina meetings live with your fathers, emanate bright pains, and yοw the skins of you for the sons of your land.
Chitach. Hell to the wind gnuzza verbalosa,
Byazhyts directly.
My land is white birch
Abapal blue crayfish.
Viasna makes a circle in the sky,
Let's dance for the blue.
Don’t forget no more, my friend,
I’m piling up my land, my native land.
My land is meadows and forests,
The bells are ringing and the noise is clear,
My land is cloudy forests
Early vesnas on the racks
Continue with the melody “My native kut”
Tayamnitsy Belavezhskaya Pushcha
Belavezhskaya Pushcha... Dzivosny pa harastu kutok native nature, dzhe so much tyamnichaga, dzhe riches and nі nі і nі іnі uneparaўnal raslinnіnі vіvelyny light.
Sunny, the whole world knows about the great, amalgamated forests of our Belavezhskaya cannon.
What do we know?
(Zvyarnuzza and wild animals, listen to some
adkazav).
And now let’s take a closer look at the taiamnitsa reserve in the Pushchanskaga forest.
Belavezhskaya Pushcha is the oldest nature reserve in the world. Yana ahoўvaetstsa i lіchytstsa protected dzyarzhaўn forests from Х1У stagodzia, kali Prince Jogaila ab'yaviў I am reserved, packing the rights to burn for themselves and their brothers Vitald.
The fallow land of the Akhova Belavezhskaya Pushcha chalk has different names - reserve, nature reserve, reserved-palyaunichaya gaspadarka. In the spring of 1991, it became the first national park in our country.
Between the cannons changed, the gaspadars changed, and all the centuries, I found myself in awe of the languid princely or royal government and the unshakable forest massifs.
The letapis of the Belavezhskaya Cannon covered the days of the Tsar's 6th and 7th Kastrychnika 1860 with the knots of four neighboring princes and one Duke. Yes, the Tsar’s visit was met with great care. Ramantavali darogi, ladzili gatsi, navodzili masty. At the first day, Emperor Alexander 11 asabista zastrelіў lived for seventeen years, with four bison in your vicinity. They decided to demonstrate their hiding in front of the governor and the state. In 2 days, 28 bison and 68 other lives were lost.
U gonar getai slaughterhouse Alexander 11 riddled pastavits remember. Praz 2 reptiles were made of cast-iron bison in natural size at the factory in Petsyarburg and installed in the Belavezha pasture.
Over the course of time, the sign of Alexander’s burning of 11 righteous similar measures became traditional in the Belavezhskaya Pushcha. In 1888, the pushcha was transferred to the royal family. And in 1889, during the reign of the Tsar, a palace was built near the center of the Belavezhskaya Pushcha - the Belavezha Passage. It's been 5 days. At the top there is a palace for the most important works of architecture.
All 10 people of the Belavezha forest were dug out in the future. Budavniki completed the past task - to create a palace for the trees of simple peoples, so that this would be a good thing.
For centuries, the Belavezh forests have been the site of months of cruel battles, floggings and severe scorchings, resulting in all sorts of deaths.
At the time of the fall of 1863, the number of bison at the cannon was scarred by 377 adzinak, both the troops and the rebels died.
In 1915, the German army attacked the third cannon. Newspapers at that time reported that the bison, not wiping out the Nazis and the cruelty of the people, rushed to the battlefield, falling to their own soldiers. Adkaz would have used a rastrel zubrov with a kulyamet.
In 1920, only one bison was caught in gunfire; in 1921, only a third of the bison was shot. It was only in 1929 that several bison were imported from European parks. From them it began to be known. In 1941, the cannon had already 19 bison.
At the hour of the first war of this world, when the cannon fell upon the Race, it fell upon us and was boundless in the cruelty of deforestation. In two years, 4.5 million cubic meters were exported to Germany. M. Draunina, quick-witted, the most chestnut-colored people. The gata is as much as it was cut down by guns for the entire past history.
In 1919, the cannon passed into Poland, and forest felling began. At the 20th bastard, the cannon was cut down by the British.
In 1939, there were 129 thousand hectares of land in the BSSR. In 1940, the adpavedna za osobnaya pastanovaya usya terytorya gun pavіnna was a station reserved. Before the war began, the heat began to creep back into the past. Cherven 22, 1941 is a date that has become a major tragedy. Yes, this time the forest is dry and there are many of them that were taken here and the fires that were shot.
At the hour of the summoned cannon, the hell of the German-fascist buryings and the removal of military actions on the night of June 16, 1944, the fire began to burn and the war of the imperial pavilions was burning. Yes, the same “dapamagli” meat maradzers, stretched out the most chestnut ones.
In 1945, from the village of Poland and the USSR, the entrance section of the forest was located in the pastures of Belavezha and Poland. It's been a long time since the sprechki are done - what to do with the fingers. Raised uzarvats. It turned out that getting this job is not easy. Dynamite will be dug out, so efficient.
Special for the thought,
How the “Belarusian branch” grew up on the Pushkin family tree
But who else could so brilliantly accurately say about the blood and spiritual kinship of Russians and Belarusians?! Of course, Alexander Sergeevich Pushkin. The roots of the family tree connecting the poet with Belarus originate in ancient Polotsk. Pushkin passed it only once, and only while passing through. But the name of this ancient city, founded in the 9th century at the behest of Prince Rurik, appears more than once on the pages of Pushkin’s manuscripts.
The city of Gorislava, the Polotsk princess Rogneda, so named for her unhappy fate, was called Polotsk. The chronicle has preserved the sad story of Prince Vladimir's matchmaking with the proud beauty Rogneda and her bitter marriage...
This ancient legend was also known to Pushkin. But the poet was not given to know that both the Polotsk princess Rogneda and the great Kyiv prince Vladimir, who once conquered Polotsk and forcibly took the beauty he loved as his wife, and their distant great-great-granddaughter Princess Alexandra Bryachislavna of Vitebsk and Polotsk, who became the wife of the holy Prince Alexander Nevsky, are united with him - Alexander Pushkin - by blood ties.
A “Belarusian branch” has grown up on the Pushkin family tree.
The “old-timer” Polotsk is associated with the name of another ancestor of the poet, who gave him his sultry African blood - Abram Petrovich Hannibal. True, there is no mention of the dark-skinned great-grandfather’s stay in this Belarusian city in any of the countless works devoted to his extraordinary fate, full of ups and downs...
And yet, I take the liberty of asserting that the little little Arab, who at that time bore the name Ibrahim, lived in Polotsk, and if Pushkin, who valued the smallest details about his great-grandfather, had known about this, he would not have failed to make a stop in this glorious city.
This is due to one mistake related to the year of the poet’s great-grandfather’s baptism and unwittingly repeated by Alexander Sergeevich.
This is what Pushkin wrote in “The Beginning of Autobiography” - notes dedicated to his own genealogy:
“My mother’s pedigree is even more curious. Her grandfather was a black man, the son of a sovereign prince. The Russian envoy in Constantinople somehow took him out of the seraglio, where he was kept as an amanate, and sent him to Peter the Great along with two other arabs. The Emperor baptized little Ibrahim in Vilna in 1707 with the Polish queen, Augustus’s wife...”
Undoubtedly, Pushkin drew this erroneous date from the so-called “German Biography” of Hannibal, recorded by Abram Petrovich’s son-in-law, the German Rotkirch, after the death of the Tsar’s Arab. The year of Abram Hannibal's baptism is indicated by his biographer as 1707. But this particular year raised a lot of doubts among both historians and Pushkin scholars. In 1707, neither Polish king Augustus II, nor his wife Queen Christina-Ebergardine, could not be in Vilna (Vilnius). In February 1706, Augustus II, betraying his alliance with Russia, concluded a separate peace with the Swedish king Charles XII. And only after the victorious Battle of Poltava in June 1709, friendly relations between the Russian and Polish monarchs were restored.
And again the poet’s notes about his great-grandfather: “In baptism he was named Peter, but as he cried and did not want to bear a new name, he was called Abram until his death.”
Abram Petrovich began to sign with the surname Hannibal much later, in his mature years; the first surname, Petrov, as well as the patronymic, was given in honor of the “August successor.”
Pyotr Petrovich Petrov - that’s what the Tsar’s godson should have been called. Little Arab turned out to be restive and did not want to bear a name he did not like. And he refused the surname given to him. Only the patronymic will be left in memory of Peter the Great, his godfather...
It is known that the little Arab Ibrahim was brought to Russia among the “three little Arabs” in the fall of 1704 - the little “basurman” obviously would not have been kept by non-Christians at the royal court for three long years.
So, the year is 1705. For several years now, Russia has been waging the Northern War with Sweden: Peter I is fighting for access to the Baltic Sea with his enemy, the Swedish king Charles XII. Polotsk, at that time part of the Polish-Lithuanian Commonwealth, became a strategically important city; it was through its lands that Swedish troops were supposed to move to join Hetman Mazepa. In February 1705, Russian regiments led by Prince Alexander Menshikov set out on a campaign and set up a military camp near Polotsk. The Emperor himself travels to the places of possible military events and takes with him a smart and efficient little blackamoor.
When did Peter the Great baptize his black little boy?
Let's try to restore the chronology of those ancient events. Let’s open Pushkin’s “History of Peter”:
“1705... Peter got ready to go to Poland, but on May 5 he fell ill with a fever - and did not manage to leave until the end of May. On the way to Polotsk I examined the garden and church in the town of Mikalishki...
In Polotsk, Peter found Sheremetev, Ogilviy, Repnin, already united...
On August 1, having given command of the army in Vilna to Ogilviy... he himself went to Courland to pursue Levengaupt.”
The time frame is narrowing: Peter spent only two weeks in Vilna - the second half of July 1705. It was at this time that he baptized his pet!
Surprisingly, in Vilnius, on the facade of the Church of St. Paraskeva Friday, a memorial plaque with an ancient text engraved on it has been preserved: “In this church, Emperor Peter the Great in 1705 listened to a prayer of thanks for the victory over the troops of Charles XII, gave her the banner that was taken away in that victory from the Swedes, and baptized in it the African Hannibal, the grandfather of our famous poet A.S. Pushkin.”
And, perhaps, the most compelling testimony about his august godfather was left by Abram Petrovich himself: “...And His Majesty in Lithuania in the city of Vilna in 1705 was my successor from the holy font...”
Abram Petrovich had the opportunity to become a participant in many famous battles under the leadership of Peter the Great: the Battle of Poltava, sea battle at Gangut, Prut campaign.
The young blackamoor was constantly with the Emperor, zealously fulfilling the duties of his orderly and secretary. Peter responded to his pet with sincere love and affection.
Pushkin is a serious historian. IN last years In his life, the poet was fascinated by the deeds and the very personality of Peter the Great, and all the information he obtained from the archives, where he worked selflessly; in his own words, he literally “buried himself” in them. So for certain historical facts and there is no doubt about the events.
It is worth noting that in 1707 Peter I again visited Vilna, and, very likely, he was also accompanied by a small blackamoor. But the route of the Russian Tsar was completely different - Peter, accompanied by his retinue, left for Vilna from Warsaw. And Pushkin also mentions this in “The History of Peter”.
Apparently, this is why the poet had no doubt about the year of his great-grandfather’s baptism.
There is a lot of evidence about the stay of the Russian Tsar in Polotsk. Even the ancient house where Peter I lived for almost a month has been preserved. The stone one-story mansion, firmly rooted in the ground, stands on the banks of the Western Dvina, in the very historical heart of the city. Miraculously, he survived during the two bloodiest wars - the Patriotic War of 1812 and the Great Patriotic War, which did not pass the ancient city.
A century ago, above the windows of the house there was a stucco image of two (!) geniuses holding a ribbon with the Latin inscription embossed on it: “Petrus Primus. Anno Domini MDCCV" ("Peter the First. Year of the Lord 1705"). Nowadays, only a memorial plaque on the wall of the ancient mansion testifies to the presence of Peter the Great in it.
But it was here in June 1705 that his favorite, little Ibrahim, was with the Russian Tsar! After all, the little arap was constantly with his high patron.
The boy had an unusually sensitive hearing - for this reason, the Emperor ordered the little black arap to sleep next to him in the royal bedroom or somewhere nearby. As historian I.I. testified. Golikov, young Hannibal, “no matter how soundly he slept, he always woke up and answered the first demand.”
And a little earlier in Polotsk, on June 29 - the day of the holy apostles Peter and Paul, the thirty-three-year-old Russian tsar celebrated his name day and graciously accepted an invitation from the Jesuit fathers to dine with them. In honor of the august birthday boy, during a hearty toast about his prosperity, volleys were fired from the cannons that stood in front of the entrance to the Collegium.
Once upon a time, the philosopher and theologian Simeon of Polotsk predicted the birth and great future of the Russian emperor from the stars. And the mentor began his spiritual path young Peter very close to the mansion where his royal student lived in Polotsk - in the cells of the Epiphany Monastery and in the classrooms of the famous Brotherhood School...
On that significant day, little Arab Ibrahim probably looked with curiosity at the domes of Hagia Sophia, and at the Dvina slowly flowing at the foot of the hill, at the Jesuit Collegium and at the powerful rampart of the times of Ivan the Terrible.
Who would then undertake to predict that someone who came from the African shores to northern country little arap will be in the future famous person? He will go down in the history of Russia as a skilled engineer, mathematician, fortifier, who contributed to its prosperity with his labors.
...Grown up, diligent, incorruptible,
The king is a confidant, not a slave.
Fate will have an unusual fate in store for the godson of the Russian Tsar - to become the great-grandfather of one of the greatest poets on earth. And centuries later, in the house where little Hannibal lived, a library will be opened, on the shelves of which there will be poetry volumes of his great great-grandson.
And another paradox of history. The greatness of the state achievements of Peter I did not overshadow, it would seem, such a small thing - the emperor’s participation in the fate of his little black godson.
It’s strange to think now, what if the Russian Tsar didn’t have a strange thought - to bring strange arapets to Rus'?! Not only domestic culture, the entire history of Russia would be different.
No, Marina Tsvetaeva was a thousand times right when she called this royal whim, Peter’s greatest deed. An immortal gift for all time.
...And in the Polotsk house of Peter I there is now a museum exhibition “Walk along Nizhnyaya Pokrovskaya”. And it is worth remembering that three centuries ago the little arap boy Ibrahim walked along this old street leading to the St. Sophia Church with his high patron.
Old Polotsk, by some whim of fate, became that timeless crossroads where the paths of the Russian Tsar, Alexander Pushkin and his black great-grandfather converged.
And another Belarusian city, Bobruisk, can rightfully be called Pushkin’s - it is connected with the life of the poet’s granddaughter Natalya Pushkina.
She was born in St. Petersburg, in August 1859, in the family of Alexander Alexandrovich Pushkin, the eldest son and favorite of the poet. Natalya Nikolaevna Pushkina-Lanskaya still managed to rejoice at her birth - the newborn was named in honor of the famous grandmother.
In her youth, Natalya Pushkina fell in love with the headquarters captain Pavel Vorontsov-Velyaminov, the hero Russian-Turkish War, a combat officer who served in the regiment under her father. The feeling was reciprocated - the wedding was soon celebrated. And after some time, Pavel Arkadyevich resigned, and the young couple left for his family estate in Vavulichi (now the village of Dubrovka) near Bobruisk. And in Bobruisk itself, the Vorontsov-Velyaminovs had a house famous for its hospitality.
Natalya Alexandrovna was distinguished by many talents: she painted beautifully (her romantic landscapes have been preserved), sang Belarusian folk songs and even wrote poetry. True, in secret, I never published them anywhere, remembering the order of my great grandfather: not to engage in poetry!
The surrounding peasants loved her for her gentleness and her always readiness to help her neighbor not only in word, but also in deed. Natalya Alexandrovna helped the peasants with bread and grain, lent them money to buy livestock or build a house, and treated the sick.
Through her efforts, a church was erected in the surrounding village of Telusha and a school was built for peasant children. Natalya Alexandrovna also organized New Year’s parties for the children, where everyone was sure to have a Christmas gift. A library, which burned down during the last war, also appeared in the village.
But in Bobruisk there is still a city library, opened in 1901 with the active participation of the poet’s granddaughter and bearing the name of Pushkin.
Natalya Alexandrovna enjoyed truly universal respect and love. And all her children born in Belarus (Maria, Sophia, Mikhail, Feodosius, Vera) inherited their mother’s kindness and honesty.
The poet’s granddaughter found her last refuge on Belarusian soil - Natalya Alexandrovna was buried not far from the St. Nicholas Church, in a village with the unusually warm name Telusha. Her memory is still sacredly preserved in these places.
So the “kinship formula” of Russians and Belarusians derived by Pushkin is confirmed not only by history, but by the very lives of the grandchildren and great-grandchildren of the Russian genius.
Especially for "Century"
Yanka Kupala is a classic of Belarusian literature. Well deserved. Unprecious. There can't be two or more thoughts here. Classykami Stanyanytsza Zhvychyna Mastaki, Yakia The classics are the prophets of the nation, who stand for their people. So, as we are our Yanka Kupala. All the revolutionaries of 1917, as we know, Belarusians are going to the gathering, on Fatherland, because they, like other “Pagarjan century” peoples, began to kiss “people’s cry” (“And who is there?”). We are sorry, as soon as the fall of the stratum is applied, we realize that we can end the tragedy of the fall - “Old Mother” and the force of tragic abstractions (“Spadchyna”).
Kali is passionate, loudly screaming her pain at our modernity and lack of appreciation for oneself, for one’s fees (I remember the figurative parallel of Vitaut and Skaryny with mice, which fall to the brooms, winged, and just words of the great master of words, like navat “look, dare to spit” bayazza, “frightened on pyasok”, at the top of “Perad buduchynaya”, written in 1922). Well, the pack did not experience the caress of Stalin’s justice and freedom of thought.
We are learning in the next program the most tragic peaks of history that were written in 1918-1920: “Kryuda”, “From the glory of the past”, “Payazdzhane”, “I came”. The songs were written as dramatic for Radzima, as Kali was put on the map of Belarus as a sovereign country. The buryings came from the West - the Kaiser's, and then the Belapolian troops. The Balsavian group of Myasnikov and Knoryn did not hesitate to give us independence, at least completely, which was largely due to the captured former tsarist empire. It was all right. And I bathed for many hours at Minsk. Publishing the newspaper “Zvon”. Yago 15-godze creative zeinasts not barred the right to the 1920 year acupatious Polish government. The Prime Minister expressed his faith in a free Belarus. This same story is written in public articles that were not corrected, and the hell of the gramadkasts was boasting. This is the great song of the great prophet. Yong, as we say, to brave citizens, is not afraid to expose the name of many.
Ale geta - palette perspective. I would like to say the great work of the turning point couple. The Yans are tragic, painful, from the beginning and the end, destroyed by the adversity of the terrible bad mountain that hit Belarus. My soul was filled with joy from the 1919 Kupalavaga film “Belarusian Sons”:
On the Belarusian lush fields
3 clear and new clear
The roofs will grow and the roofs will fall
Who? - Belarusian sons.
At that time, many Belarusians were waiting for such a share. Many people burned with dried roofs on their own and other people's fires. Yak of the Vayara. Yak refugees. Like gill-free birds. The meat sang a song to them, enchanted them, played them in the vaukalaka, began with a path and a circle without end in a light, stormy gift, at “the end of the day.” Pra geta is said at the top of “Payazdzhane”. I smell Iago music - the music of “papauzukhi-zavirukhi” (“Shepcha, shepcha shtos na vukha”). I experience the darkest images that signify our tragic situation, which has developed in complex and dramatic times. Geta is the image of the “eternal lady”, who is waiting for the ruins of the veselnaga train to move forward. At the same time, I will spend my time thinking about a few things that I remember and this memory will be remembered as if the heat were not crushing us in such a situation:
The field is smoky, the field is cement,
Helpless and cramped,
No fuss, no depression,
Like an eternal lady.
At the top of the guessed list of tragic places there are imagining details. They have layers of meaning (tropes) - epithets, paras. ё: “ssyuzhny fluff”, “ssyuzhny mara” ", "the field is smoky, the field is dark, careless and cramped", "the papa-zuruha - the evil spirit of the evil spirit." at dawn" . Such are the light-colored images - adzinkava's tops, from which a non-jumping emblem and a sign appear, melting in the white snow, in the center, in the dam. What a terrible robіtstsa, when we read this just 80 years ago, after the work was written! And how did you feel about the folk song? Balyucha and slide! Versh Guchyts. like music, like a requiem for lost lives and souls. I bathed in such a change of thoughts, in such a mood I lived. I am a sir and understand the pain for the people and Radzim, who are lost in the siege and who will go out into the present day of a new life - unknown.
I can’t help but jump and yashche adzin vertsh getaga peryyada - the famous elegy “Spadchyna”. This one, which became a song, was sung by the ensemble “Pesnyary”. That, what a muggle there is and the hymns of Belarus, the battle is right and eternal: the painful one and the fact that with you the hell itself is dedicated and the day of the aposhnyaga - the birth of the oak trees near the center, the elm graves and the “mossy tynas” ", "let's damn it » for pastures and vyasnovy pratalins. This is a simple peralichvae prikmety native old woman, but this peralichennaya may signified the smvala, the skin of the strokes on Radzima’s partretz on the palpable senses, the may first-stage signified, jumping like a magnet, and our sight.
At the lesson in class, I said that my padruchnik has a weak understanding of the fact that the vyalik Belarusian paet admaulyaetsya in his unmindful creation of hellish patriarchy, do not reveal the magical abstract phrases of any Radzima, In prison, the biggest and most valuable symptoms are laid down in two words, which signifies a real scourge, which is the need to be careful and take care of someone else’s hell, - “our old dear.” Good and right said! No stress. Pasyalyansku mudra. Pa-chalavechy shchyra and tsyopla.
At school we learned the verses of “The Crime” and “From the Fall of Glory.” These songs were written about the dramatic periods of Radzima’s life and songs, dating back to 1918 and 1919. At the heart of the first step is the allegory of the great Kryud, who “fought the world,” “built eternal families,” and “drove without an hour the magicians.” Yana wanted to impose servitude on a planetary scale:
Hell huts and huts went to praise,
The thrones and carons jingled;
The slaves were given fetters,
Pladzila suvetnye stogny.
Getai of the world Kryudze-zlybedze paet suprotspastaulyae “fire on the Ykhodze”, a revaluation that rocked the whole world, so much so that “slavish twists trembled.” This demonstrates the universal joy of the people of the Sacred Freedom. That’s how it was back then, because “The carons fell, the pasadas fell,” “The slaves slept from the slaves.” I still have the final hope of achieving freedom forever. Akazvaezza (version of paet), the former slaves did not survive the paradise of their summons and were handed over to themselves. The final stages of creation are easy to remember. Perhaps, there, that the yans are the righteous eternal, the freedom of the master’s spirit, which is the only way to guarantee the freedom of slave lances. Slaves of the spirit, navat without a lance on target, are caught by slaves. Slavery is the best way to discover it, in a natural way:
The slave is uninhibited -
The spirit of the chalavech has not gone away, -
The slave is raised from Kryudai
I put my hands on her shoulders.
Magchyma, the top and bottom of the tides that Belarus experienced during the first financial months, Kaliyana never became free. It is possible that the majority of these radkos are disappointed with the slogans that were raised by Abveshchan, but simply because not everything is based on practicality. She clearly understood and was absolutely clear: Yanka Kupala felt the threat of the desert of Chalavets.
Both the mentor told us and the stepfather wrote that the rules are extremely ramshackle. Sapraudas, they are literally sprinkled with traditional framed images - Kryuda, Pazhar, Puty, Share, Glory and others. I mean that the creation is pretentious and worthwhile. An expert in persevering with people in magic, there is a tragic disenchantment with ideals, when we will be busy and will not give up spiritual freedom and independence. They have a father-prophet who called upon the chalavets and the paslyadoўnaga vykanannaya zakatav ravalutsі, if such a thing happened in hell. Value for Kupala is a guarantee of spiritual freedom.
The peaks of “From the Fall of Glory” are written in the years of misfortune, in Minsk, in the capital of the Belarusian right, in the powerful forces of the people and in the sacred faith of the Belarusian people. The truth is that it is necessary to remember the holy father, not to fool your relatives, to take care of your loved ones. The top of this is a lot like hundred and small, the call of the people and the masters will rise up and the life of the wars will continue. I only remembered two words from the word - “For everything that I slept in a dream, I will appear alive.” And I remember that I wanted the song-crypto and the awakening to spread throughout the whole region, to awaken the “sleeping forces” and say “to the father’s magic.”
Yanka Kupala - singer of the national adradzhenya of Belarus and Belarus. For this reason I love Iago first. I want to be and Iago is suitable.
Sakavik 2017 will not be simple. Brutal dispersal of the Day of Freedom, arryshty on the “Right of the Patryotau”, endless days for activists and drop-off mines, mauchannaya or nyatsamnye tlumachennye from the side of the palette lidars...
And all this has been going on for the most part as a year of “liberalization”, drifting sideways and the hope of life in the near future of civility and peace, as long as we want to believe in the slogan: “We are the hellish people.”
Sennya that same slogan guchytsya often as tortured: “Are we the adzin people?” All the time, in the minds of many people, in the most extreme contexts, the word appears: “fear.” The fear of being sued for kratoms, the fear of being forced out of school, the fear of being forced to pay for credits, or simply dying out against the backdrop of the economic crisis.
Fear is not only a paralyzing instinct, but also a vivid anxiety in the future, aggravated anxiety. Let's face it, what's wrong with all the leaders: why is life better this way, and not the other way? Why should I blame these people for their money, not yours? Who is attacking? Even though there is some legal dance for the zeynastsi “within the boundaries of the law”, this “red tie”, for which one should not be held accountable?
We welcome the experiment, pastavleny nekali nad patsukami. One hell of a life fell into the pockets, ate, but was not eaten. The other dachshund is a dead dog, but its feathers are white to currents. There was no logic - sometimes they were white, sometimes they were not. Patsuk, as he grows up like this, doesn’t even have the answer to the question: “What?” Ale padyhodzi: yes, yes.
Subsequently, the same patsuks were assigned various tasks, labs, etc. A life that was full of currents was simply unable to solve the simplest tasks: it had a fear, a lack of confidence, that paralyzed any act of life. Patsuk, when “they didn’t represavali” cope with the tasks, is outstanding.
At first glance, it seems that in this current situation, only the apasic part of civility has appeared, which is the way to rallies, the Ladzian pratests, the “musts vada”, which is the fall of the world. What about the others? Magchyma, do the forefathers feel good about themselves? Magchyma, pensioners or thrown out of their jobs? Magchyma, this is an adequate part of the government of the government, which means the necessary changes and economic reforms?..
Naўrad ci. Everyone knows that “tomorrow” is a flaccid abstraction that no one knows. In fact, only the higher education segment of Belarus knows - the highest level of justice awaiting this individual. Rashta staetstsa ў "valuable packs" y can only guess, there is a bigger switch, if the switch is holy, or it is on the way between the boundaries of the pack... Whole people with furs on the galley. The whole people are the heroes of the experiment.
The cyazhka is called a fallout. Kamustsі velmі is beneficial to metz amal 10 milyonaў suaichynika with paralyzed will and any creative energy. Do you want to work something - to organize a business, to build a house, to build this place, to turn it into the city’s zeinasts, or simply to show that it’s “boiled”? Scary. And what kind of raptam is that... You can atrymaetstsa, and you can also throw pockets atrymaesh.
Using this algorithm, the bird factory can be known as the “father’s colony”. Gradity and desperation - naўrad tsi. How can broiler chickens feed their own poultry farm? How will the prisoners survive their colony in the face of external threats? Rotary tortures.
Chalavek, as a thinking essence, is not afraid of the basic instincts, he can love, remove and ram only those months that he loves. Belarus, unfortunately, is less suitable for such a month.
Is there some kind of superiority? Emigration? A futile rebellion? Yes, yes, yes. The only problem is that such a prospect cannot be realized on its own. Both the will “from below” and the will “from above”. Skin pain is on the way, but the situation has not gone very far and has not gone too far. Inaksh palayuchy house tushyts already not budze kamu.
Freedom and dialogue are the factors that can help rise out of the crisis, clear up the atmosphere of fear, and abolish the imprisonment and over-protection of roofs. So, it’s time to give freedom to all the people. Bo dlya ўlady geta torturenne ўlady, prabachtse for the pun. Maulya, only total control over the situation will not allow you to “dissipate your property.”
How do you achieve total control? The slightly inflated states of the Slovak Republic, the system of data and maps on the skin of the city of Dapamagli stood in the USSR, Romania, the GDR? In a broken situation, people were blamed for the false ideals and ideals that had been imposed on them for tens of years. Because the birds cannot patronize the bird factories, the prisoners will not run their barracks, the citizens of Gramada are not ready to live, for the sake of patrabe, for the sake of the wicked, what is their duty? fall.
Zdaetstsa, yashche not know “the back key” dy pavyarnuzza to creatures and people. Frank's advice from Pinachetam was the same: reforms, freedom, peaceful transfer of power. To convey the wound and know everything is hellish. And let's work on this small roof, don't sleep on the house, and let's live for our skin.
We save the spirit of the hour from literature, so we draw from the history of the revolution, the problems of development, let us know who the people live, we understand the mentality. The basic springs of the movement of literature are so intertwined with the fundamental springs of literature development that it is necessary to discern at once: the movement of the hour - the flow of life - the flow of literature. Through the works of literature, we recognize the land, the life of the people in this land, we recognize ourselves and open the light.
At the end of the day, Belarusian literature gave more light to the world than the world knows. Yana developed in the early days of the Kashtounas. In the poems of the moral asions, Belarusian literature, like the racial one, did not chalk, in the words of Bialinskag, in our own words. The literature of Belarus has evolved its paskorans on the way to development in the 19th - 20th centuries not only with the avalanche of new genre-style revealed majlivas, paskorans on the ways of pharmaceutical searches and zaplennyau, but also the hutka extorted various tendencies, ways, ways. At the base, Yana was found to be realistic, you are no less, she had a wide range of lyrical, ramastic, fantastic, naturalistic and other daminants of style.
Many genre-stylish tendentsyi mastatskaga adpustravannya were assimilated into what is called “from the sheet”, for the most part.
Belarusian literature developed from popular tales, folk tales, anecdotes, scenes, analogues, dialogues, stories, legends, Cossacks, stories. Yana lived on the juices of this unique creativity of the people, and never lost touch with the folklore that the powerful layer is growing. Among the people, their creations lived for hours, became possessed, became folklore, being incompetent to the hell of folklore.
Let us realize that in the distant hours of the arrival of Christianity on our lands, whole vases of religious books were clinging to the villages of Belarus, and in the monasteries of Polack, Navahradka, Turawa and Smalensk, the Belarusian Charnyats-mnihi rewrote i Old Belarusian texts, diligent Bible, kazan, apocrypha.
Writing came to Belarus at the same time as I believe in Christianity. In addition to the history of Belarusian literature by M. Gareckag, it is possible to differentiate the history of Belarusian literature into: a) Belarusian literature (the hell of Christianism and the 19th century); b) new (from the 19th century and the 80s) i c) the latest (the hell of the 80s of the 19th century and our zen). A special stage of development, in our opinion, is XX Stagodze with its non-cardinal downturns and life, with nodes and downturns in literature.
The writings in Belarus began in the early stages of the development of the Tsarko-Slavic pachatak (X-XII centuries), the pachychthic couple (XIII-XV centuries), the “patches of the century” (XVI centuries), and the decline in writing (XVII centuries) and not yet busy at the 19th century Yana rummaged about the fact that Belarusian princes and clergymen, written people read and copied texts from royal, hand-written books in Greek language for the cultivation of faith and the extraction of the soul. Some works from the Byzantine era of writing (X-XI centuries) were included. The texts were copied in the same way as the old Belarusian folk gavoraks. Some translations on the Tsarko-Slavic language, which were used by the Cossacks, the vulgar language of the masses, were at a significant level of self-made creations.
Yashche i dagetul zhivuts u narodze gutarki, tyya apavyadanni, yakiya uzyaty s vusnaў elders, lirnikaў, shto hadzili na Belarusian kirmas, perakazvayuchy, for example, “Zhytstso Alyaksei, Chalavek god.” Slapy staratslirnik with klapchuk-pavadyr - a mysterious and hidden figure in the folk art of creativity, haloўny image in the art, the role of the yakog ў pashyrenny jumper of writing in Belarus gia stagodzi was found to be switched off. Mythalagic tales, kazanni, and apocrypha of ab Bagarodzitsa (“Yak hadzila Bagarodzitsa in torment”) often existed. Then came the "Kroniki" (Chronicles), apovestsi, prypavestsi, retellings of the Turan Gospel in the 11th century. 3 "there were aryginal, Ulasna-Belarusian creations, and such, as, for example, the lives of Barys and Gleb, Kandrat-Pakutnik, Albo Tekli-Pershapakutnitsy. And the hutka in three Belarusian principalities appeared in These Belarusian civil servants, pioneers, spiritual shepherds of the people - Kiryla Typayski, Efrasinnya Polatskaya, Aўram Smalenski, Kliment Smaljatsich i insh. Shmat can sannya rasvyadatsya to us Kazan i small Kiryly Turaўskaga, aўtara shmatlikh pramoў, pripavescey - old patterns of the jumping lizard of writing on the European European modern creations .
Great post of the scribe, seibita "reasonable, good, eternal" asvetnitsy i creators Efrasinny Polatskaya.
Nedze z XII stagodzia unraveled ulasna Belarusian letapisanne. Many Polish, Turkish and Smalensk chronicles did not give us any information, although we know that they were there, we don’t know the quotes from them.
Pra Belarus and Belarus can be sustrets news about the “Apovests of the Past Hours” and the Galician-Valyn Letapis. The most recent letapis - Little Byhautsa. The teritors of Belarus were greedy for legal documents: “The pleasing grama of Polack with the Germans in 1200,” “Umova of Polack with Rygai 1210,” “The pleasing grama of Kryvicho with the Germans in 1214,” and insh.
Adzin from the pattern of Belarusian writing - “Smalenskaya Umova with the Germans in 1229” - two-tank handleva-palitychnye pagadnenne, in which the packets of Belarusian law were added.
At the time of Vyalikag of the Principality of Lithuania, Meters and Statutes appeared in the Belarusian language.
The era of Adrajennya in Belarus is connected primarily with the names of Pershadrukar and Litaratar, Doctor of Medicine and Philosophy Francis Skaryny, as nicay Pradmovy and paslyaslov and books, which he gives out on that language, which is close and gavorak myastsovaga to people. (“Don’t dig holes under your friend, you’ll fall into the nude yourself...”) Refarmatic ruins are connected with the names of Symon Budnag, Vasily Tsiapinskag, Mikola Gusovskag. On the 3rd month of April, an unforgettable poem was published - “The Song of the Great Bison”, written in distant Rome, to the eternal spirit of the Belarusian people and the native land of Belarus, freedom and freedom. Rich layers of palemic literature in Belarus, since the end of the century, have been covered not only by roads from the Sunset, but also by thoughts, views, conclusions (Izafat Kuntsevich and Lyavon Karpovich, Myaletsiy Smatrytsky, La Urentsiy Zizaniy, Illya Kapievich, Georgy Kaniski). There is a palemical publication: “Pramova Myaleshki”, “Listda Abukhovich”.
The unfortunate thing about Belarusian literature is that many of its works originate and appear in adzinka, relict states: adzin tops, adzin raman, adzin collection. Lovdana would have had the adzinas on their sleeves that are familiar to us from the top of the syalyanskaga paet Pauluk Bagrym "Play, play, little boy." Well, what share of the need is there, so as not to greed for the little one to fumble for himself and become miserable ("... If I don’t give up anymore and the hell of my father’s wheels”). “Aeneid to the boil” and “Taras on Parnassus” - folk poems from the guise of anonymous works. Taras, a simple villager, is traveling to Parnassus. This image of Belarus is in the light of the world, how the history and literature of our people is equal to other and hellish everyday literary processes. Pra heta dbalі Jan Chachot i Franz Savich, Adela z Ustroni i Artsem Varyga-Darevski, clerk of the Viciebsk Chamber of Dzyarzhainy Mayomastsya paet-democrat Karafa-Korbut.
"Belarusian Maliere" - Vincent Dunin-Martsinkevich - collapses from the development of dramas, comedies, himself and his two daughters as a pastanovka p"es ("Gapon, "Salyanka", "Pinsk gentry"). Publisher, publicist and writer, candidate of law 26-year-old Kastus Kalinovsky - "Frightened from the University" - publishes the newspaper "Men's Prauda", other tops. Another “men's lawyer” - Francishak Bagushevich - has become the first professional figure in the Belarusian literature. Geta yon stubbornly brought out Belarus, as they put their name, in the poem "Kepska Budze". Each of our books has geographical (territorial) boundaries of Belarus.
Paet would not be adzina. The following are Algerd Abukhovich-Bandyneli, Felix Tapcheski, Adam Gurynovic, Yanka Luchyna. Don’t worry, the fire of Belarusian writing has flared up with good bursts. “Look at the sun and our end” – this was the title of the publication of “our couple” (the name of the newspaper “Nasha Niva”). Belarusian words have become a legal form of name. In the Belarusian language, the newspapers “Vielarus”, “Goman”, “Volnaya Belarus”, “Hramada”, watch books “Luchynka”, “Sakha”, “Krapiva”, “Ranitsa” were published. The newspapers “Our Share” and “Nasha Niva” have become the national newspaper. 3" books of the almanac "Little Belarus", Belarusian calendars appeared.
A sad hour has arrived for Belarusian literature at the beginning of the 20th century. In the history of Belarusian poetry, prose, dramaturgy, three eyes of the first greatness - Yanka Kupala and Yakub Kolas, Maxim Bagdanovich. The captives were Tsetka (Alaiza Pashkevich), Ales Harun, Karus Kaganets, Yadvigin Sh., Maxim Garetsky. The other often had the names of Syargei Paluyan, Anton and Ivan Lutskevich, Vaclav Lastousk. The Belarusian literature developed on the basis of the Belarusian people. put on your sleeve, the Belarusian tops are passed off as Bulgarian ones as if they were different.
Our people have never written songs, the words of an ancestor, a master, lest they discover the traces of the terrible storm, lest they become confused in the black abyss of spiritlessness, bedraggled, and busy. Literature enslaved the nation as if it were Muggles, and created Charnobyl without spirit and oblivion. Uladzimir Dubova wrote:
O Belarus, May Shypshina,
The leaves are green, the color is red!
The wind won't kill you,
You can’t get overshadowed by Charnobyl.
What geta? Prabachanna, did I foresee the inevitable influxes and extraordinary ancestors of the undying spirit of our spirit?
Peramaguyuchy alien, superficial, delivered to the bell, Belarusian literature has gone and its national identity, kondavaga, asnatvornaga, fallen one. Taking into account the vast majority of the creative work of the 20th century, we, as a man - the main hero of Belarusian literature - are in charge of the hours that he is not distinguished by anything, all the same as before, unchangeable Yes, not harmful to the world, otherwise there will be rapes from sums and We regret, just “laughter through tears”, and sadly, that he is no longer the same one who changes, he becomes not the same as the dagetul who “comes out” from the side of the world, kondavaga, advechnaga accustomed to the light. The more Belarusians see the Belarusians, themselves, the more “manly” they were, the more they had the chalavechaga, according to the figurative expression of Ales Razanava, the more zamnoga, the agul-beginning of the war.
At the same time, external influences and deep-draining assemblies have a major trend in the development of Belarusian literature. The hell of the “scattered nest” of Y. Kupala is on the verge of stagodzia - let the light of the “people on the ball” become stormy inside the flood of external abstractions and ideologies. The shallow waters of the past and the new civilizations reveal not only an abandoned fishtail, a closed system of moral, ethical and spiritual chestnuts, but also a to the soul of the villager-father, to whom all the good times are in the new world - such are the paths of the Belarusian literature of our time XX stagodja.
In the 20th bastard, “disintegrated” Belarus lived its life. There is a voice above and the beginning of democratic changes in the “west of salamyan fears” of Western Belarus, which revealed the mood of the public: St. Zhylka, I. Abdziralovic, N. Arsenneva, K. Svayak, F. Alyakhnovich, Hv. Ilyashevich, M. Tank, V. Taulay, M. Mashara, M. Vasilek, P. Pestrak, - their forests, both creative and assacistic, were formed differently.
In praise of the broad era of the “first Belarusian” act, successive successive generations of new forces and literature emerged in Belarus. The first to recognize the literary ab "yadnaya" "Young Man", which from the same group grew up to 500 people. Not all of them became professional literary writers. , slogans and "Burapennas" - the cosmic-planetary nastiness swears at their creativity over the new literary groups . From "Uzvyshsha" appeared, which mela on the metz "give" sapraud developed artistic creativity, equal to other literatures, to the light. “Polymya”, “Oblisk”, “Belarusian Literary-Mastatskaya Kamuna” and other literary collections were published. The written accounts of “the faiths of life”, being distilled in the swirling molasses of the hour, and the hours highlighted and the “blooded faiths” of the main psychology, bachachy, as the “faiths of the hour” circling, circling in their circle-running, in the daily routine of liberation, kamchvanism and despatism.
In the 3rd bastard, our literature has become the streets behind the adnabak rukhs. Externally, these processes are the nature of the approaching literature and life. The works were attacked by the storming pathos of the first five years, the hell of the literature was worked on, as soon as the “Varyt” steel, the “fallen” goal, and the figure of this person was not different from the front line of the struggle for a new way, hell the work would have been for the knotters, and not for the registrar of all sorts and change It’s a hell of a lot of trouble, a hell of a lot of trouble for the literature that it has always become a “garden workshop”, a troublesome time for life. Many Belarusian writers came to know from the ancient Stalinist tours, filled the GU-LAGs. One of them perished, other amals were turned off from literature for three decades. V. Marakova, T. Klyashtornaga, M. Charota, A. Dudar, A. Volnaga, M. Garetskaga, M. Zaretskaga, P. Galavach, V. Kaval, S. Baranavykh, S. Darozhnaga, Ul. Galubka, M. Mryya, A. Morkauki, B. Mikulich and others. Adapted in the deaf taize ul. Dubouka, S. Grahoski, J. Skrygan, S. Likhadzievski, A. Palcheusa and others. The dubiousness of Stalin's afarizism, which reacts to the arisht of the latest Belarusian writings, changes the anger at the literature: "Liquidate orders, and issue orders."
The popular literature has developed the so-called “theory of non-conflict”, when a master will paint the forest of peramozhtsev, demonstrating the fight for good fortune. The cult of strength and energy is developed, in the image of resilient life: muscular men with square creatures who are capable of asilak in overalls and energetic jumping with a blond braid and a springy head. Life was painted as possible, happy, and harmless. Banquets, weddings, and evening markets were filled with old books - “wine drips with crayfish, sused pai suseda.” This kind of realism to order is the most typical realism in Dzeyanna. The hell of literature is working on a new hero. “This is the present land, so grazed by the may of the heroes,” writes B. Brecht.
Call it “uraj” for the publication of new literary names in the literature in the early 60s. The geta was called a scorch, stained with wine, or a more philalagic structure. The intellectual level of that literature was very high. The poets of the geta had: R. Baradulin, S. Gaurusev, A. V. Zuenak, N. Gilevich, P. Makal , A. Loyka, A. Grachannikau, A. Pysin and others. Prose students: M. Straltsov, St. Karatkevich, I. Chygryna, B. Sachanka, I. Ptashnika, A. Kudravets, Y. Sipakova, V. Adamchyk and others.
The results of old diseases fell to the top of the Brezhnevskaya clock, as creativity and “coming out of the gap”, meliaratsy and zmagane for the heat of the day burned, as in the 30th reptiles, the creations of mastery. Literature has explored the way out of the crisis in history and philosophy, intellectual prose, poetry, and drama. There is no haste that falls to the share of the extradition scribes of the street. Karatkevich, M. Stratsova and others.
“Senana asphaltse” - weight ў goradze - this is a unique formula of life, passion and praise, and the collection itself is called the same as many of M. Straltsov’s works, this is the prose of a high-quality , plastic, bending, matsy, customizable. Together with the books by Y. Sipakova “We are all from the huts”, “Live as we wish”, and also with intensely intellectual prose (the cycle of the “Women’s Nation of Men”, the collection “For Joy” and This is a collection of prose by V. Ipatavay "20 stories from Nemizidai") - a bright message from the navelists, "sailboats at rest", eagerly responding to new January trends in literature, giving some kind of realism, not only that which exists, that which will exist, and that which Muggle byts, made the lives and situations. The typical characters of the new ones, not yet the jokes of their characters, but theirs “on the streets, the people of others” - their own closed prose - We have something close to us and give us molasses of svyadomastsi. in the direction of intellectual mastery - not typical in typical, but christened, but lagizated characters in lagizirated abstractions, this meaning of logical master's imagination created images is no less logical living situations (apovests-kanzaptsy, apovesti-kantsipsy), with a significant share of data, bright brightness revealed maral and autarskaya atsenki. Amal, all the heroes of this prose are dying in their wonderful days. Ale ўcharashnyaga will not return. Treba budavat svayo zhytstso. This is the conclusion of the literature.
The processes of Perabud's grammatics have been closely approximated by our literature. In the past, the ideas of “living against mana”, the idea of “double marallu”, prevailed, and the ancient principles, norms and principles prevailed.
You can do a lot, as long as you find yourself in any situation longer. And such situations were the first to arise in extreme minds, on the lines of “life and death”, on the lines of good and evil, truth and health, on the lines of the most popular majesties. The works of V. Bykav, the great Vaina, the great man-worker at the front, won the world's glory. Hell "dig up" the truth of the writers of ours and the philosophical assent of war as a "sign of trouble", symbolizing the trouble - the end of the new rise on earth, the disintegration of the individual. The works of V. Bykav are written on the basis of war materials, but they are unfolding and in our sunny hour, we are telling the story of our ancestral spirit. The great merit of V. Bykav, in our opinion, is that he demonstrated the utmost strength of the spirit, the extreme limits of life, the borderline strain of physical and spiritual forces, the strength of strength, the strength of life In the end, get out, and finally get to the chalaveks.
Dasledavanna related to the terms “life and death”, “vernasts and health”, “heroism and flames”, many master’s speeches in truth may be of a defensive nature, they have obvious contradictions with The situation is “steamy”, “stressful”, “alternative”, “unpredictable” " (V. BykaŞ: "Yago battalion", "Zdrada", "Pastka", "Paystsi i nevyarnutstsa", "Dazhyts da svіtannya", "Car"er", "Scyuzha", "Ablava", "In the fog" and insh.).
Acres of the known heights of the Belarusian autaras, the best respect for the lyrical miniatures, the prasaic abrasions of Ya. Brylya and Yago “Nizhniy Baiduny”, for the life of the kalaryt people’s life, I hope that humar and satyr will shine on the soul of the people, and the importance of the Western nationality is important, Analyzing words, cleverly “living with words”, giving bright colors.
The most important are the genre-style poems of the Belarusian literature of the 20th century. It is possible to identify the developmental stages of the creative evolution of the style of the hour. Belarusian prose of the 20th century has a wide variety of whoever had the most varied stem damasks, packets, chopped dze the phrase corresponded with a realistic apisanny, or Cossack principles. Such prose of M. Lynkov, V. Kaval, M. Nikanovich, S. Khursik, A. Dudar, A. Volnag expressed a tendency to the era of the 20s. tsya little thing the lives of the heroes are “praz bastards” (P. Galavach), from the “ramans-chronicles of the apovests-forests, apocalyptic-historical lives. There were a lot of so-called “creative” ramans, apovests, apocalypse - “primary facts”, “working everyday life”, “baddies like a storm”, blast furnaces, hydraulic stations, canals.
The “conflict-free” prose of the beloved couple of Dzain has “popular”, “creamy” heroes and the same “blatant” passions flare up. Geta was illusory prose, created according to the theory of “beskanflasgnastsi”.
The literary-philosophical prose of the 60s has a great strength, badai, the literature has spoken in full voice, the great Belarus and Belarus, the great national punishments, the original sufferings of the earth, the non-paustrian people of the world nope. Geta was “slavic prose”, and these slow months were occupied by matyvy asabistaga, perazhytag. The literature has had a lot of work and prayers of highly educated, respectable intellectuals of the present time. All the past years of studying at the university, working in the editorial offices of newspapers and at the meeting, grind a good philanthropic spirit. Geta were prazaiki St. Karatkevich, I. Chygryna, V. Adamchyk, B. Sachanka, M. Straltsov, I. Ptashnikau. V. Zuenak, R. Baradulin, A. Vyartsinski, G. Buraukin, N. Gilevich, A. Loyka, Yu. Svirka and others were the speakers.
The prose of the 70s is basically “statutory”, because of which the reader himself would be forced to draw out the subtleties of good and evil and life. Yana spent hours being factual, apisal, and a waste of time in which there was too much detail and everyday life.
In the “stagnant” bastard, the literature depicted a hero of the eastern magistrate, a tiny heart and a soft soul, a deep-seated bastard, with a foreign desire for good, justice, justice, but not the best way to resist impudence and war to other external evils. 3 creations ў creation "vandravals" getkіya "poor-bearers" - the new Don Quixotes of the Brezhnevskih hours - the spineless, imaginary prices of human people. The land lived with double marallu, pathanala ў khabarnitstae, kryvadushy, htsіvastsі, krutselstvo, nyadbaynastsі. And on the old books, in the movies, on the stage, the scenes were full of inconsistencies, omissions and inaccuracies of the type of “student of the college of technical school”, drawn by G. Khazanava, from “Murlin-Murlo” "A. Raikin's pastanovians, the purified ones" janchins from the people" - Garadskaya and Vyaskovaya - Audoztsi Nikititsichny i Veraniki Maurykieina.
Uncomfortable heroes, reckless people, weaklings and intellectuals, living in both dreams and reality, which hell fell upon the sky, and left no earth, set fire to old books. Strachanae pakalenne?!? Only nature is dedicated to the environment, to our forests and rivers, to the fallen lands and meadows, to our guns and characters. (“Palyavanne na poshnyaga zhuraulya” by A. Zhuk, “Nerush” by V. Kazko, “Pushcha” by V. Karamazav).
“Everyday life and everyday life” of the last century was surrounded by numerous writers of the first fall of the 80s. In the best works there were various aesthetic aspects of good and evil and their respective characters. The prose began to reveal the crumbs and wounds of the chalavek’s soul, the details and moral principles of the character. Zhytstso chalavek - geta sachynenne on a free theme, and how I wrote - deposit menavita hell tsyabe adnago. Take Zesta Raman A. Kudraza "Sachynenne on a free hem", and the dachshund of many created an hour: "The immature of the Maladzik" A. Asіpenki, "Gradaba" by L. Misko, "Providence of hell of the peri -helag" V. GIGEVICH, "I Snіsyasi" A . Zhuk, "Internat on Nyamiza" I. Navumenki, "Spakusa" T. Bovdar and others.
A philosophical and conceptual look at the light of the chalavek is a characteristic sign of the literature of the hour. Literature seems to reveal a new light and a man in this world, developing mats of “a man in this world”, “a man in this world”, “a man in this world”, and a “people in this world”, the unraveling agul of the beginning of the past.
National and folk letters and meetings with the world's literary literature. The bastards of the past, and the book, for example, by Y. Kolas, “The New Land” is not older, but more advanced. uspratsaunika on it, for the rule of the earth over Chalaveks And the man above the earth, yago the eternal imknenny metz ulasny nadzel, “float your kut,” be a gaspadar on your apple.
Yes, the deposit to the fund of Belarusian culture can be made by adnes and creativity on the basis of the cosmic planetary, ale realistic and great earthly winged - beskrydlag" paet M. Bagdanovich, in paesia Chalavek Zorki - Susvet - Earth I'm glad. Who are we? land. Who are we? Only paradozhniks, - paputniks are the people of heaven. There is welding and friction, pain and bitterness on the ground. Shall we all sing Da Dawn?" - this is how the people of our century start to pray, paet-vashchun, paet-prarok, classic of Belarusian literature Maksim Bagdanovich. Conceptual places of poetry by Maksim Bagdanovich - forest of Belarus and Belarus and the whole world.
Yanka Kupala and people and people with the thought of the great Young Belarus, which is “from the sun here”, that it is necessary to take “its own path between the peoples”. I bathed, enjoyed the creations that I enjoyed And they were given out for the sake of the land, for the people, for the forest of their native land, for the sake of their forests.
Among the barbared, reprised tops and works of Ya. Kupala, which is the adnosyatstsa and some of the creative daring couples, there was thought and grief over the forests of the Fatherland, faith is the molding share of the people. Geta small tops and paemas of Ya. Kupala of the Dakastrychnic couple: “The edge is taken away”, “Kazka ab songs”, “Belarushchyna”, “Paprostu”, “Svayaki”, “Laugh!.. “, “Weight and bottom...”, “Brother-Belarus”, “Above Nemanam”, “On Kutsya”, “3 past Zen”, and also works of the last century, which are not frequent, but have not been given out in the collections of works: “Kryuda”, “Zhydy”, “Ours” Gaspadarka", "Perad future", "Pazvali you", "On the Vaisk mats", "Paustan from the people of Nashaga". Paet would have been on the free side, but the top yagonya was familiar with the “kratami”, but the censorship baronay. The Tsyaper Yans have been returned to the people. The national self-love of Belarusian goodness is revealed by the works of K. Chornag, I. Melezha, I. Chygrynava, I. Ptashnikava, A. Kudrautsa, V. Kazko, J. Skrygana, I. Shamyakina. To the master chroniclers, it is time for the successor I. Shamyakin, the phenomenon hastened to include, in our opinion, topicality, supernaturalism, problematic and topicalism. Creations may be from your reader. lyu Zakhodnyay Belarus, pra forests and people-ramans of V. Adamchyk , the writer is thoughtful, profound, sapraudna master of masterful prose. Igіese A. Loika "Yak fire, yak vada" - great Y. Kupala and "Sonstsa maladzikovae" - great of F. Skarynu, V. Koutun "Kryzh milasernastsi" - great of Tsotka, V. Khomchanki "Pry apaznanni - zatrymats" - great of F. Bagushevich.
The Belarusian poetry has the most pronounced origins of several tendencies, dances, and some of them are connected with the folk song tradition, which is based on folklore outflows, the song of their torn karanas from the folk y glebay (works by N. Gilevich, V. Zuenko, P. Brouki). The other is traditionally classical in style with harmony of form and place (tops and poems of A. Kulyashov, A. Pysin, S. Zakonnikava).
The voices of the poet are expressive with the brightly revealed gramadsky pain, the “sermon and confession”, “lyrics and publicity” are fused into the adzinae whole, the “great-great-grandfathers” of the father, kali poetry - geta ўchynak, the creatures have any injustice", and the voice of paet is similar eyes, falling and narrow throats - Chutsen is far away (poetry by P. Panchanka, R. Baradulin, A. Vyartsinsk and others).
Wide Galina folk-traditional, and also Navatarian in the form of philosophical-intellectual poetry. So, M. Tank is so wide "Uzhy" on the Belarusian glebe verslibr - free tops, free hells rythms, hours and rhythm, tops, people to alloys, harmony of thoughts and pain, top development, analysis, impromptu, I'll paste my name In addition, she will share with the famous masters of this genre the genre of everyday literature (Pablo Neruda-Chili, Yanis Rytsos-Gretsy, Jacques Prévert - France and others). M. Tank at the adnoma sa-swai Versha-Verlibrai PISAP: "Zakalyvychy, PENA, StOMENA, MACHILAY MACII: Not on Veraziano, but on Sertz Mai I got a song. I am the sunga of Aszyarozhna, 3 praise the smear of the ball of the song.."
No match song from "I'll say that all the poems of this book are issued to the Slavic world, vydomagaў svetse master svobodnaga top - verlibra. This is why A. Vyartsinski, P. Makal, A. Razana work in this way. ў. Belarusian poetic creativity of our poets L. Geniyush. (Belarusian Hanna Akhmatava), the traditional tradition of the first Asvetnitsa and the first canonization of the saint in Belarus Efrasinna Polatskaya, the whole hour has been occupied by the dear Belarusian brothers, with the three-principal care They are the life-giving ideas of the Fatherland and the national Adradzhenya.
The forest was not flown and paetki, but it was not broken, like many people from Western Belarus. She studied with her husbands in the Czech Republic, she studied there and the Belarusian Narodnik-Independent Movement, she became the champion of the Belarusian Archive of the BPR at Praze, she was detained by the NKVD authorities in Minsk, she was a guard in the Stalinist camps, experienced astrakіzm and adjudzhenne ў native Zelve after vartannya, but stood up and . . . peramagla. The documentary apovest "Confession" and the collection of verses "White Dream" - laconic, scholy and prudent radki, written "under the cover of the heart":
For Father’s native language,
For culture, for the truth,
I for faithfulness to my word
There is so much torment for the poor people!
No, durham na threats and zdzeki,
Tribunals, canvas, lances,
We are for rights - be the chalaveks,
I give all our gifts to our land!
At the end of the day, the top of the paetes shchyra znaetstsa:
. . . For the sake of Belarus
Everything that is sirs, yes, it’s added.
Important contributions from poetry were produced by K. Builo, E. Los, V. Vyarba, J. Yanishchyts, current poets V. Ipatava, R. Baravikova, N. Matsyash, G. Karzhanevskaya, T. Bondar, V. Akolava, V. Koivun , whose galas are palpable in many of our zens, whose tuning forks represent for many of us the triple value of the soul. Geta dramatized ale and pathetic lyrics, “I cry without tears,” soulful confession, poetry of pain, spend, lakut, pratesta i nadzey. The work of many people has returned, including: M. Syadneva, U. Glybinnaga, Klishevina Street, Yu. Vitsbich, K. Akula, A. Salaya, M. Kavylya, Klishev Street. Icha, J. Zolaka, V . Advance and many others. Vast and light forests fall to the share of paetes far from N. Arsennevay, which is similar to the kind that is given to the Matsyaryn line of the Russian paet M. Yu. Lermantava and apo She lived in America for several decades.
Paetesa Aktyna advocated the implementation of the national independent idea in Belarus, although she was never in favor of it. Nowadays, at the heights of the ancestral spirits, faith is a supreme strength, which does not protect any people, nor the land of gifts. Powerful God! Uladar svetav, Vyaliznyh dreams and small hearts, Over the Belarusian workshop and the ancient Scattering of your praise.
So guchats radki s top N. Arsennevay "Malitva". Included are the literary works of A. Mry, B. Mikulich, M. Garecka, A. Garun, St. Zhylyu, L. Rodzevich and others.
In the 1980s, Belarus and Y. Kupala’s “Tuteishy”, motsna uznyavshiy level of our adzinayny sunny day of Belarusian literature “came out”.
I am not a prince, nor a count, nor a prince,
Taksama - I am neither Turkish nor Greek.
I navat is not a palyak and not a maskal,
And I’m just a tuteishy chalavek!
Youth - a new nation - is broadly based on literature, on the front lines they are working for a new Adrajenne. “Tuteishya” - this was the name of the new literary works of the 1980s, which, according to “Talaka”, “Uzgor” and other forces of the national youth, began to float on literature We are working hard, and we are working hard the development of literature and native language, the growth of the national self-indulgence of the people. L. Galubovich (Collection "The Dark Agny" and "Confessions of a Sleepless Soul"), A. Globus ("Park", "Adzinota on the Stadium"), A. Sys ("Agmeya", "Pan Forest"), S. Sokalau- Voyush ("Crown on the Bags") and many other young pathes are working and reading the current accumulation of national nihilism, based on idealistic dogmas, epigonism and graphamania . Young people practice with the literature of Upeinen, Khorash, and often experiment.
If there was a theatrical poster from the theater of the national drama, then there would be the unfathomable Kupala play "Paulinka", which opens the new season at the theater named after Y. Kupala, and the drama "Scattered nyazdo", "Tuteishya p "Esavadavil "Syalyanka" (paved by V. Dunin-Martsinkevich), songs by K. Krapiva ("Sweet Chalavek", "The Brahma of the Undying Man"), A. Makayonka ("Pagareltsy", "Holy Prastata"), A. Dudarava ( "Vechar", "Radavyya", "Kupala", "Prince Vitaut"), M. Matukoskaga ("Amnesia", "Aloshnaya Instance"), A. Petraipkevich ("Written Zastaaetstsa", "Salt"), U. Butrameeva ( "Kryk on the Khutars" or "Passion for Audzeyu").
“Try yourself,” is the leitmatic of A. Makayonko’s many works, which “brought out” Belarusian drama and wide-ranging investigations and the reading of the hell of Brest and the government of Brest. and the dachshund for the boundaries of the former USSR. There was an hour when the playwright’s work was staged in all sorts of theaters. Changes were approaching in our beloved studies, because the meetings were in progress in the moral life of civil society. And the nature of the chalavek, the harmonics of the chalavek, which they perceive on their own pastures of external forces.
Important advances in Belarusian literature and literature, especially the gift of S. Aleksandrovich, St. Kalesnik, R. Byarozkina, A. Maldzis, St. Konan, G. Kisyalev, M. Mushynskaga, A. Sidarevich, S. Laushuk, S. Kavalev and others.
Belarusian literature is a whole world - rich, densely populated, with its own bugs and problems.
Sunny Belarusian literature ў vyalіkay hadze, on the gift of goodness, righteousness, justice.
Don’t despise and not be rightful to us, our Belarusian literature. I am developing on par with other literatures of light. This is the literature that Ysebakova and ab"ects told the great Belarus and the Belarusian people in the ancient times. the experience of the beparuskaga people, the difficult paths and roads of the national cultural development of Belarus.
The book of the great selfless warrior, high ideas, stands in addition to the hand-made memories of the great Zeynascie - from all human endeavors.
Our entire Belarusian literature, which is not without reason called jumping literature, is such a “prisoner of life.”
Literature:
- “Belarusaznavstva” (Navuchalny dapamozhnik) – (P. Brygadzin, L. Loika)
- “Belarusian Literature” – (A. Kavalyuk, M. Zyugin)
- “Our language” - (P. Apatavets)
