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                <text>CIUS Seminar Audio Part 1 and 2.&lt;br /&gt;&lt;br /&gt;Dr. Roman Serbyn, of the history department at Universite du Quebec a Montreal, presented this year's last seminar which was entitled, "The National Awakening in Ukraine, 1859–1863: Students in Kharkiv and Kiev Universities."&lt;br /&gt;&lt;br /&gt;Heightened student activism emerging in post- Crimean Russia took on a specific, national coloring in the two universities situated in Ukraine. During this first "movement to the people", student activists drew closer to the common folk and, through the Ukrainian peasantry and the still un-Russified nascent working class, rediscovered Ukrainian language and culture. As "khlopophilism" blended with "Ukrainophilism" student activism found intellectual reinforcement in the Romantic literary tradition of the popular works of Taras Shevchenko and Marko Vovchok, as well as in the Ukrainian schools of Polish and Russian literature. A desire to promote the Ukrainian language, as well as a feeling of social debt, prompted students to set up Ukrainian language Sunday schools.&lt;br /&gt;&lt;br /&gt;More radical students organized in clandestine groups such as the revolutionary-minded Kharkiv Secret Political Society and the more moderate, or at least more heterogenous, Kyiv Student Hromada. Ukrainian student radicalism, leaning towards an eventually autonomous if not completely independent Ukraine, was acquiring a national consciousness and beginning to assert itself as a movement allied to, but independent of, Polish and Russian movements. The Ukrainian movement was also winning a grudging recognition, from Poles and Russians, as a partner in the common struggle against the tsarist regime. This development was cut short by the aborted Polish insurrection and renewed repression against Ukrainians. From then on, Ukrainophilism fell back into political moderation while the Russian radical movements siphoned off Ukrainian radicals into their own increasingly centralist organizations.&lt;br /&gt;&lt;br /&gt;Found in &lt;a href="http://cius-archives.ca/items/show/1572"&gt;CIUS &lt;/a&gt;&lt;span style="font-size:13px;color:#000000;font-weight:400;text-decoration:none;font-family:Arial;font-style:normal;"&gt;&lt;a href="http://cius-archives.ca/items/show/1572"&gt;Newsletter Vol 3 Issue 2 (Spring 1979)&lt;/a&gt; &lt;/span&gt;</text>
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                <text>&lt;span style="font-size:13px;color:#000000;font-weight:400;text-decoration:none;font-family:Arial;font-style:normal;"&gt;CIUS Seminar Audio Part 1 and 2.&lt;br /&gt;&lt;br /&gt;In a seminar entitled, "Mykhailo Drahomanov: A Reassessment of the Man and His Ideas," Christine Worobec, M. A., recent history graduate from the University of Toronto, concentrated upon Mykhailo Drahomanov 's thought and the unique position this historian, political scientist and journalist, folklorist and literary critic held in the turbulent political arena which plagued the Russian autocratic regime in the latter half of the nineteenth century. Dedicated to the realization of complete political freedom in the Russian empire, Drahomanov strode the centrifugal forces of both Russian radicalism and Ukrainian nationalism. This life-long struggle, however, resulted in Drahomanov 's isolation from both Russian revolutionary circles and the focal point of the Ukrainian national movement, the Kievan "Hromada." This was due to his unrelenting critical nature and, more importantly, his perceptive conception of nationalism, the progressive aspects of which were intrinsically tied to his quest for freedom within the confines of the Russian empire. Against ethnic chauvinism and reaction, Drahomanov paradoxically was destined to suffer isolation from the Russian revolutionary circles due to his so-called "Ukrainophile" leanings. At the same time, his Russian political activity contributed to his ostracism from the conservative Kievan "Hromada," which censured his Ukrainian pursuits as too radical. / The paper reexamined the most striking feature of Drahomanov' s political ideology, i.e., the fusion of cosmopolitanism and nationalism and its practical application in relation to the Russian revolutionary and Ukrainian national movements. Discussion touched on: Drahomanov 's veneration of historical progress as an evolutionary process bringing man closer to perfection with each successive era; his propagation of socialist anarchism as the ideal form of human association; his advocacy of a decentralized federated state in place of the autocratic tsarist regime; and finally, his definition of the "plebeian" nation and nationalism in general. / After the paper, the consensus was that Drahomanov has most decidedly been misunderstood and unjustly neglected as an important nineteenth-century figure. Although his name has not been put alongside the readily familiar names of Russian or Ukrainian revolutionaries, his ideas and their application to concrete problems enriched both the Russian revolutionary and the Ukrainian national movements. Drahomanov's unique position and his voluminous writings provide a wealth of unused material for the historian who is interested in a novel, perceptive view of nineteenth-century social developments. &lt;/span&gt;</text>
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