Slutsk belts for the Belarusian heritage community
In addition to the fact that the Slutsk Belt is a cultural heritage site, it is also a historical artifact that connects modern Belarusians to a certain historical stage in the development of the territory. However, it is much more important that the Slutsk belt is part of a public heritage that unites people around common values and traditions. Its preservation and popularization contribute to strengthening social ties and the formation of social solidarity. This has become especially relevant in recent years, given various facts, especially the fact that many Belarusians have left Belarus. This is an important element of identifying Belarusians as Belarusians today. Unfortunately, today on the territory of Belarus there are from 10 to 20 Slutsk belts that are available to the heritage community.
Slutsk belts for Lithuanian
heritage communities
The Slutsk belt is an important item that has important historical and cultural significance, despite the fact that now it is not an item of daily use. For the modern Lithuanian heritage community, the Slutsk belts represent direct evidence that they [the Lithuanian heritage community] are the heir to the Grand Duchy of Lithuania, because it was during the time of the Grand Duchy of Lithuania that the manufactory was created. Having such a belt in a national museum is very important.
Slutsk belts for Russian
heritage communities
Of course, one cannot compare what the Slutsk belt represents for a heritage community that associates itself with such a state entity as the Grand Duchy of Lithuania or the Polish-Lithuanian Commonwealth in the past; of course, the Slutsk belt became part of the culture only after the third partition of the Polish-Lithuanian Commonwealth.
With the annexation of part of the territories of the Polish-Lithuanian Commonwealth to the Russian Empire, the production of Slutsk belts began to decline. The Polish nobility were prohibited from wearing their national costume, as a result of which the need for belts disappeared. In the 19th century Some belts were given to churches, where they were used to make church vestments. In addition, collectors became interested in them as objects of art. A number of Russian museums hold collections of Slutsk belts and similar items. Large collections can be found in the State Historical Museum of Moscow, the Russian Ethnographic Museum and the Smolensk State Museum-Reserve. These belts are recognized as monuments of decorative and applied art of the late 18th century and are of cultural and historical value, however, they are not part of the Russian cultural tradition and are little known to the Russian public outside a narrow circle of specialists.
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Books by F. Skaryna
02
for the Czech heritage community
Books by F. Skorina for the Belarusian heritage community
Francysk Skaryna is the creator of the first printed book in the Belarusian language. His translation of the Bible, published in 1517, was a powerful historical event, reflecting a desire for cultural revival and enlightenment. This was a huge achievement in the development of writing and literature in the Belarusian language. The works of Francysk Skaryna symbolize the rich cultural heritage of the Belarusian people and evoke a deep sense of pride among Belarusians. His contribution to the development of literature, language and culture became an important element in the formation of the Belarusian national identity. We can say that Skaryna and his works have become a symbol of the struggle of the Belarusian people for their cultural and political independence.
Books by F. Skaryna for the Czech heritage community
The fact that Francysk Skaryna's books were published in Prague is important for the self-identification of the Czech people. The publication of books in Prague by Francis Skaryna meant not only the development of printing, but the fact of the presence of cultural influence. For the Czech people, this was not only proof of their cultural influence on other countries, but also an important factor in the formation of their own identity. The publication of Skaryna's books in Prague has become part of the national history and cultural heritage of the Czech Republic.
Books by F. Skorina for the Russian heritage community
Despite the fact that the works of Francis Skaryna were not always popular in the Russian Empire as books that would be used by clergy. They were treated with caution, often perceived as “too freedom-loving,” and they became a symbol of cultural interaction. They show what a contrast existed in the Russian Empire. Skaryna’s books, which ended up in the Russian Empire, are important for the cultural heritage of Russia as a historical and literary artifact that contributes to development, including the development of linguistics. Moreover, it is also an artifact that demonstrates the heritage of the imperial period. Despite the fact that attitudes towards this period have changed significantly recently, especially in the last 10 years. The influence of this period on the formation of cultural heritage cannot be denied. The fact of influence cannot be denied even taking into account that Skaryna’s books were not initially distributed on the territory of the Moscow state.
Portraits of the Radziwills
Portraits of the Radziwills for the Belarusian Heritage Community
For the Belarusian community, the Radziwill heritage has a special significance, including the portraits of the magnates, as this family occupied a prominent place in the history and culture of Belarus and strongly influenced its development.
It is especially important to note that some representatives of the Radziwill family identified themselves as Belarusians by nationality in the early 20th century. This indicates that the family had close ties with this region and its culture. Some of them actively supported Belarusian national ideas, joining political and social initiatives related to Belarus.
Portraits of the Radziwill magnates are not just historical artefacts, but also symbols of cultural heritage that help Belarusians preserve their identity and remember their roots. They remind of the important role of this family in shaping the history and culture of Belarus and contribute to the preservation of its national heritage.
Thus, the Radziwill heritage, including their portraits of magnates, is an integral part of the cultural heritage of Belarus, which helps to preserve and pass on to future generations the richness and diversity of the history of this land.
Portraits of the Radziwills for the polish Heritage Community
For the Polish community, the Radziwill heritage is of high significance, including portraits of magnates, as this family played a key role in Poland's history and culture, leaving an ineffable mark on its heritage.
Originally associated with the Grand Duchy of Lithuania, the Radziwill family later became one of the largest magnate families in Poland. Its representatives occupied the highest state and military posts, making a significant contribution to the political and cultural life of the country. After the partition of the Polish-Lithuanian Commonwealth, the Radziwills found themselves among the aristocracy not only of the Russian Empire, but also of other influential European countries, such as Prussia and Austria-Hungary.
Today, descendants of the Radziwill family continue to live in Poland, emphasising their connection to the country and its culture. Portraits of the Radziwill magnates are not only important historical artefacts, but also symbols of national dignity and cultural heritage. They are a reminder of the greatness and contribution of this family to the formation and development of Polish identity and help to preserve and pass on the richness and pride of this history to future generations.
Statute of the Grand Duchy of Lithuania 1588
Statute of the Grand Duchy of Lithuania 1588 for the Belarusian heritage community
The legacy of the Third Statute of the Grand Duchy of Lithuania of 1588 is important for the Belarusian community, as this historical document is not only a code of feudal law, but also a symbol of state and cultural identity. The Statute was prepared at a high theoretical level by qualified lawyers under the leadership of the Chancellor of the Grand Duchy of Lithuania Astafius Valovic and Vice-Chancellor Lev Sapieha. It included norms of state law, which at that time did not exist in the legislative practice of other European states. This document reflected the theory of the separation of powers into legislative, executive and judicial, as well as the ideas of the Reformation and religious tolerance. It is important for the Belarusian community that the Third Statute was first printed in the Belarusian language in 1588. This demonstrates the significance of the Belarusian cultural contribution to the formation of the legal system of the Grand Duchy of Lithuania. The Statute also enshrined the concept of religious tolerance, which was of particular importance for the Belarusian community. This provision guaranteed the tranquillity of all inhabitants of the state, regardless of their religion, reflecting the important principles of tolerance and respect for differences.
Statute of the Grand Duchy of Lithuania 1588 for the Lithuanian heritage community
For the Lithuanian community, the legacy of the Third Statute of the Grand Duchy of Lithuania is important because this historical document, approved by Sigismund Vasa in 1588 and printed in Vilnius in the Slavic language, proclaimed Lithuania a separate state with its own territory, administration and title of monarch. The Statute consisted of 14 chapters and 488 articles and prohibited the king from distributing lands and services to foreigners in Lithuania, which emphasised Lithuania's political autonomy within the federative state of Poland and Lithuania. This document formulated separate laws for Lithuania, which all its citizens had to abide by. Leo Sapieha, the drafter of the Statute, was called Solomon of Lithuania by the Lithuanians, and his creation continued to act as the constitution of Lithuania for a long time, protecting the rights of Lithuanians and confirming their political autonomy in the united state with Poland. The Third Statute became a symbol of Lithuanian national identity and a guarantee of the preservation of its historical heritage and autonomy for many generations.
Icon of the Mother of God of Yurovichi
Icon of the Mother of God of Yurovichi for the Polish heritage community
IThe Icon of the Mother of God of Jurovich is important for the Polish cultural community. Its history begins in the 17th century, serving as a link to the past and helping to better understand heritage. Miracle-working icons emphasize the cultural and religious identity of believers. The monastery where the icon is located is an architectural monument of the 17th-18th centuries, which adds to its cultural and historical significance.
In 1885, the icon was transferred to Krakow for preservation. The Jesuits determined the procedure for returning the icon to the temple in Jurovichi, but today these conditions have not been met. The icon is kept in Krakow now. The icon's meaning may vary among members of the Polish cultural community. And besides, it is important to note that the icon was not originally intended for the Yurovichi.
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Icon of the Mother of God of Yurovichi for the Belarusian heritage community
IThe Yurovich Icon of the Mother of God is an important cultural heritage site for Belarussian heritage community, revered by both Catholics and Orthodox Christians. It is considered miracle-working and attracts believers from all over the country. The icon has historical significance, testifying to the rich history of Christianity in Belarus.
According to legend, in 1673, the priest Martin Torovsky arrived with the icon in Yurovichi, where the horses refused to move and he heard the voice of the Mother of God telling him to leave the icon. A chapel was built there, which later became the church of the Yurovichi Monastery. In 1885 the icon was transferred to Krakow for preservation. The Jesuits determined the procedure for returning the icon to the church in Jurowicz, but today it cannot be said that the conditions for its return have been fulfilled as specified. The icon is still preserved in Krakow. Now there is a copy of the icon in the church in Yurovichi.
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