Serhij Pakhomenko, Svitlana Arabadzhy

The Figure of Metropolitan Ignatius in the Construction of Identity and Historical Memory of the Azov Greeks

Serhij Pakhomenko - Associate Professor of the Department of International Relations and Foreign Policy, Mariupol State University (Ukraine), spplus@ukr.net

Svitlana Arabadzhy - Senior Lecturer of the Department of Historical Studies, Mariupol State University (Ukraine). svetlana.arabadzhy@gmail.com

The article examines the transformation of the image of Metropolitan Ignatius in historiography and its use for constructing ethnic identity and historical memory of the Greeks of Ukrainian Northern Azov Sea region. The article analyzes historical and local historical literature and periodicals of the imperial, Soviet and post-Soviet periods. The analysis showed that the imperatives of modeling the image of the Metropolitan varied according to the political situation and the dominant ideology. The article concentrates on current commemorative practices that contribute to the formation of apologetic image of metropolitan and his cult, especially after Ignatius' canonization by the Ukrainian Orthodox Church (Moscow Patriarchate). The figure of Ignatius serves for ethnic consolidation and complementarity in the context of an alien ethnic environment.

Keywords: metropolitan Ignatius, the Greeks, identity, historical memory, historiography, commemorative practices, Ukrainian Northern Azov Sea region.

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METROPOLITAN Ignatius of Mariupol (1716-1786)-Metropolitan of Gotthei and Kafei, spiritual head of the Greek Christians of Crimea, one of the initiators and organizers of their resettlement to the lands of the Russian Empire (in the Northern Azov region). The image of Metropolitan Ignatius in historiography and historical memory is an example of modeling the identity of a Greek ethnic minority in the multiethnic region of the Ukrainian Northern Azov region1. The imperatives of this modeling changed depending on historical circumstances, socio-political and ideological situation, as well as under the influence of interested participants in this process. At the same time, the image of Ignatius turned out to be so universal that it was used both to justify the preservation and strengthening of the identity of the Greek community, as well as to argue for cultural dialogue and interaction, as well as, paradoxically, in the assimilation ideology. The instruments of such influence were almost equally historiography (especially in its local history form) and commemorative practices.

In the first half of the 19th century, thanks to the efforts of church historiography and under the administrative autonomy of the Greeks, an apologetic image of the metropolitan was formed in the territory of the Azov region. He is described as the "Moses of the Mariupol Greeks", who saved them from Tatar captivity and preserved his flock in the Orthodox faith by moving to the lands of co-religionist Russia. The first outlines of this image belong to Archbishop Gabriel (Rozanov), a prominent representative of church historiography. Based on the remains of the archive of Metropolitan Ignatius, as well as on the data on the city of Mariupol and its district collected by the dean of the Archpriest and rector of the Mariupol Cathedral Grigory Chernyavsky, Gavriil (Rozanov) in his work "The resettlement of the Greeks from the Crimea to the Azov province and the foundation of the Gotthia and Kafia diocese" (1844) explained the resettlement to the Russian Empire as "intolerable re-

1. The Azov (Mariupol) Greeks are descendants of Greek immigrants from the Crimea (1778-1780). They founded the city of Mariupol and 21 villages in the Northern Azov region; they consist of two sub-ethnic groups that differ linguistically-Rumei (the self-name of the Greeks who speak dialects close to modern Greek) and Urum (they speak Turkic dialects). The number today is 77.5 thousand people (84.5% of the total Greek national minority of Ukraine).

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religious and cultural oppression" on the part of the Crimean Tatars and the interest of the Russian authorities in seizing Crimea. In terms of its consequences and significance, the author equated the expulsion of the Greeks from the Crimean Khanate with the withdrawal of the Jews from Egypt.2 Metropolitan Ignatius appears as an intelligent, noble man, devoted to God and his people, trying with all his might to preserve the Orthodox faith and save the Greeks from assimilation. Gabriel also focuses on the modest life of the Metropolitan: "During the construction of Mariupol, its main founder, His Grace Ignatius, taking care of eliminating the shelter for his verbal flock, almost did not have it himself. He lived on an equal footing with the poorest of his fellow tribesmen in a squalid, gloomy, dank dugout. " 3
All the facts that can point to the poor preparation of the resettlement process, the unwillingness of the Greeks to leave the Crimea, Ignatius ' conflicts with his flock on this issue, the uncertainty of places for resettlement, the two-year period of unrest among the Greeks on the lands of the former Samara palanka 4 are stubbornly ignored by Gabriel. Meanwhile, it is known that conflicts often arose among the displaced people.

The researcher of the history of Southern Ukraine A. A. Skalkovsky in his book" Chronological review of the history of the Novorossiysk Region " (1836) briefly touched upon the question of the migration of the Greeks to the Azov region, and mentioned Metropolitan Ignatius 5.

It is known that Saint Ignatius was born on the Greek island of Termia (Fermia) - the current island of Kythnos (Kyphnos, Kisnos) near Attica, in the noble pious family of Gozadino (Go-

2. Gabriel. Resettlement of the Greeks from the Crimea to the Azov province and the foundation of the Gothic and Kafian Eparchies.Zapiski Odessskogo obshchestva istorii i drevnostey [Notes of the Odessa Society of History and Antiquities]. 1844. Vol. 1. p. 198.

3. Ibid., p. 202.

4. Samara palanka - an administrative-territorial unit of the Zaporozhye (New) Sich in 1734-1783. It was located on both banks of the Samara River (a tributary of the Dnieper), in the territories of the future Novomoskovsky, Pavlograd, and partially Alexandrovsky counties of the Katerynoslav province. Today it is part of the Dnipropetrovsk region of Ukraine. It was there first (in 1778 - 1779) that Greek immigrants from the Crimea were settled, which caused their indignation and protests. The Greeks wanted to live separately, and this territory was already inhabited by former Zaporozhye Cossacks and Russian military personnel. This situation led to the decision to settle the Greeks in other places, namely, in the Northern Azov region, which was implemented in 1780.

5. Skalkovsky A. A. Khronologicheskoe obozrenie istorii Novorossiiskogo kraya [Chronological review of the history of the Novorossiysk Region]. 1730 - 1823. Odessa, 1836. Part 1.

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zadini). A. A. Skalkovsky calls Metropolitan Khazadinov and gives brief biographical information about him.

When settling the Greek colonists, the authorities proposed to divide the Greek citizens and Greek peasants, settling them at a considerable distance from each other. The Greeks opposed this option, arguing that they would like to preserve the compactness of the settlement. A. A. Skalkovsky believes that the true reasons for this resistance were different: first, Metropolitan Ignatius wanted to protect his flock from Russians and Ukrainians, and secondly, the land offered to the Greek peasants was not very convenient for farming.

In the 1860s, Feoktist Avramovich Khartakhai-Greek-Rumei, a native of the village of Cherdakli, Mariupol uyezd, began to develop problems of the ethnic history of the Azov Greeks and Crimean Tatars. In 1876, through his efforts, the first gymnasium was opened in Mariupol. The first portrait of the metropolitan, painted by an unknown artist, now stored in the Mariupol Museum of Local Lore, was published in F. A. Khartakhai's article "Ignatius, Metropolitan of Gotthia and Kaf" (1861). Following Gavriil Rozanov, he calls the metropolitan "Moses of the Mariupol Greeks". The author writes with deep respect and awe about Metropolitan Ignatius:

To present a correct assessment of the merits of this useful person, we need to pay attention to the following circumstances: to understand the position of Christianity in the Crimea, its public and private life, its current state on the shores of the Sea of Azov, and the state of that part of Christianity that, remaining in the Crimea, lost its language, religion and nationality... We... we do him justice for the fact that out of love for his society, driven by patriotic feelings, he did what he could for it, out of love for his people, he did not take to heart the grievances that the latter, out of ignorance, inflicted on him.6..

F. A. Khartakhai describes the Metropolitan as a gifted, humane, humble person, devoted to the faith and the people. The author does not name the reasons for the conflict, but only worries about the fact that the overwhelming majority of Greeks did not fully appreciate it.-

6. Khartakhai F. L. Ignatius, Metropolitan of Gotthia and Kafei // Collected works/Auth. introductory article and comp. by S. A. Kaloerov. Donetsk: Yugo-Vostok Publ., 2004, p. 172.

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servants of the Metropolitan. At the same time, as F. A. Khartakhai notes, it was thanks to the efforts of Ignatius that the Greeks received administrative-territorial autonomy in the Azov region. In 1780, the Mariupol Greek Court was established as a self-governing body of the Greek community, which performed not only judicial, but also administrative and police functions. And in 1807, on the lands of settlement of Greek colonists in the Azov region, the Mariupol Greek District was formed, on the territory of which the competence of the Mariupol Greek Court extended.

In the second half of the 19th and early 20th centuries, the elimination of Greek autonomy, the strengthening of Russification, the rapid industrial development of the region, the growth of the population and especially the Slavic (Ukrainian and Russian) components of it, cause new accents in Ignatius ' assessments. In the local history literature and in public opinion, Ignatius is positioned as the founder of Mariupol outside the context of his ethnicity. The first residents of the village of Georgievka preserved the memory of Ignatius. It was founded in the Azov Sea region by Georgians and Volokhs, some of whom moved together with the Greeks from the Crimea. During the lifetime of the metropolitan, the village was renamed Ignatievka, now it is the village of Staroignatievka, Telmanovsky district, Donetsk region. Later, the villages of Novoignatievka (in 1882) and Maloignatievka (in 1911), which separated from him, also retained the name of Metropolitan.

In 1886, the year of the centenary of Metropolitan Ignatius ' death, the City Council decided to hold a memorial service at his tomb in the Church of St. Ignatius. Catherine's day. In 1898, Metropolitan Ignatius scholarships were established in the boys ' gymnasium for well-performing students. At the initiative of the former director of the Mariupol gymnasium G. I. Timoshevsky, excursions were conducted to familiarize students with their native city and its antiquities. In the auditorium of the gymnasium hung a portrait of the Metropolitan. It is in the articles of G. I. Timoshevsky that a lot of information about the Metropolitan is contained. For example, the director of the Mariupol male gymnasium believed that Ignatius was the initiator of the resettlement: "All the bright and dark sides of both the resettlement and the subsequent history of the Greeks follow from the main idea of his activity-to save and restore the Greeks"7. Considering that in the environment of descendants

7. Timoshevsky G. Resettlement of Orthodox Christians from the Crimea to the Mariupol district of the Azov, now Ekaterinoslav, province / / Mariupol and its environs-

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There was an opinion about not entirely voluntary eviction of migrants from the Crimea, G. I. Timoshevsky tried to debunk it. In his opinion, the reason for the migration was mainly"in the lack of rights, moral humiliation, sensitive in general among the peoples of the conquered, and among the Greeks, with their innate pride, in particular."

G. I. Timoshevsky noted that the original history of the life of the Greeks in the Azov region is closely connected with the personality of Metropolitan Ignatius, and rightly calls him the founder of the city of Mariupol.

When settling, the metropolitan was directly involved in the selection of places for the city and villages, indicated places, built churches, and was an intermediary between the treasury and his flock in the purchase of timber for the construction of houses and outbuildings. 8..

Describes G. I. Timoshevsky and the disagreements between Metropolitan Ignatius and the settlers:

The discontent apparently began in Crimea, grew stronger on the road, and grew stronger in Mariupol. Not everyone was happy with the eviction from the Crimea, and not everyone liked to change the Samara palanka to the Kalmius palanka... The metropolitan was in charge of all resettlement matters, while the elected representatives were either his assistants or only officially represented him. Everyone couldn't be satisfied; not everyone got what they wanted... Vladyka's ill-wishers used the crowd's credulity and, to the extreme chagrin of posterity, even touched the honor of one who was ready to accept martyrdom for the salvation of his flock.9..

G. I. Timoshevsky characterizes the metropolitan as an energetic, independent, domineering person, as well as a Greek patriot "in the strictest sense". Greek autonomy is seen as a natural outcome of Ignatius ' efforts, which were understood and encouraged by the Russian government.

sti / Ed. by D. A. Kharadzhaev. Mariupol, 1892. p. 20.

8. Timoshevsky G. Dukhovnoe i grazhdanskoe samoopravlenie [Spiritual and civil self-government]. Mariupol, 1892. p. 95.

9. Ibid., p. 99.

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In the revolutionary events of 1917-1918, the image of the metropolitan is used for historical justification of the demands of the Greek population, or rather its elite, for the restoration of Greek church-religious and political-administrative autonomy in the Azov region. Thus, at the All-Russian Congress of Hellenes in Taganrog, the problem of the autonomy of the Greek Church, the translation of services into Greek, and the re-establishment of the Greek Autonomous Okrug were discussed in detail10.

During the years of the Bolshevik policy of Korenization (in this case, Hellenization), in the 1920s-the first half of the 1930s. Ignatius is portrayed as an "exploiter of the Greek working masses", an instrument of the assimilatory, Russification policy of tsarism. These assessments fit into the general anti-religious policy of the Soviet government. The first and only generalizing work on the history of the Greeks of Ukraine in Soviet times can be considered the work of the head of the Greek section of the Central Committee of National Minorities S. G. Yali "Greeks in the Ukrainian SSR", published in 1931. In S. G. Yali's book, the resettlement of the Greeks was interpreted as the result of an insidious conspiracy of the tsarist government and the Greek clergy, who, pursuing their own interests, deceived the Greek population and persuaded them to relocate from the Crimea. S. G. Yali called the Greek Orthodox clergy political agitators who were supposed to persuade the population to relocate 11. The author explained the repressions against the Orthodox Church by the Tatars for class and material reasons, and not for national and religious reasons. In addition, S. G. Yali spoke very negatively about Metropolitan Ignatius, accusing him of both administrative pressure and embezzlement of money. The author writes that the resettlement was organized in the interests of the landlords on the basis of negotiations between Suvorov and Metropolitan Ignatius, who is at the head of a dark "illiterate" people, and by resettling, "the Greeks fell under the yoke of Russian tsarism, which is no easier than the Turkish one."

Since the late 1930s, the religious factor of ethnic processes in the Azov Sea region has been hushed up. The name of Metropolitan Ignatius disappears from the scientific and local history literature, except for those rare examples.-

10. Якубова Л. Маріупольські греки (етнічна історія). 1778 p. - cob 30-x pp. XX art. k., 1999. p. 58.

11. Ялі С. Греки в УСРР. Харків, 1931. С. 13.

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the moat of national and cultural self-expression of the Azov Greeks, who bore the stamp of "socialist culture".

In 1936, the Catherine Church was destroyed, and the relics of the metropolitan were moved from it to the basement of the city Museum of local lore. In 2000, Archpriest Vasily (Multykh), an eyewitness and participant of these events, will write in his memoirs:

Almost no one knew that the holy relics of Metropolitan Ignatius were buried in the basement of the local history museum, covered with garbage. They had been there since the Greek Church closed....

When we went down to the basement (of the local history Museum), I saw that the holy relics of Metropolitan Ignatius were incorruptible. It was hard to imagine that 155 years ago his soul had left this body; one would have thought that sitting in the chair, the saint had fallen deeply asleep. His gray head was tilted slightly to the right, his left arm hung down, and his right hand rested on the railing of the chair. The saint's beard was sparse, and the vestments themselves had fallen into a dilapidated state.12
The return to the public space of the image of Metropolitan Ignatius took place in the late 1980s and early 1990s and was associated with democratic changes in ethnic politics (the USSR, and then independent Ukraine), the actualization and legalization of the religious sphere of public life, and the cultural revival of the Greeks of Ukraine. Starting with the initiative of enthusiasts, the formation of the metropolitan cult finds the most active support of the public structures of the Greek minority, which eventually leads to the creation of its image as central to the pantheon of outstanding personalities in the history of the ethnic group.

In the book" Greek Notebook", the Mariupol local historian L. D. Yarutsky expresses his opinion on the role of Metropolitan Ignatius in the resettlement of the Greeks, whether it was voluntary or deportation, the formation of the city of Mariupol and the posthumous fate of the metropolitan. Ignatius, according to L. D. Yarutsky, started the resettlement, not thinking at all about the annexation of the Crimea to Russia and not caring at all about it. First of all, he wanted to save his own

12. Vasily (Multykh), archpriest. My memories. Mariupol: Renata Publ., 2000.

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a people from complete assimilation and final extinction. A local historian of Mariupol writes: Metropolitan Ignatius was a most honest and noble historical figure. He is rightly considered a national hero of the Mariupol Greeks, who deserved to be elevated to the rank of saint of the Orthodox Church13.

An important role in recreating the cult of Metropolitan Ignatius was played by the popular science work of I. Juhi, in which the author presents to readers stories from the life of the metropolitan and emphasizes that it was thanks to Ignatius that the Greeks preserved their language, culture and faith14.

The correspondence of Metropolitan Ignatius with Russian officials and authorities, the appeal of the clergy to the Greek public before the resettlement are presented and analyzed in the monograph by A. Goede "Jerela z istorii grekiv Pyvnichnogo Priazov' ya (kinets XVIII-cob XX art.)"15. A.V. Goede examines the materials of Ignatius ' business correspondence, which to a certain extent reveals the metropolitan's worldview, his attitude to the process and course of Greek resettlement, and the living conditions in the first years in the new territory. It is interesting to see the appeal of representatives of the Greek community to the metropolitan given in the book, which shows that the Greek contemporaries of Ignatius were inclined to blame him for all their troubles:

Your Eminence, you have deceived us with your false promises. We left our home, arable land, and other properties and settled down here, where you still make promises to us. Not only did we find nothing better on our arrival, but we also suffered a shortage, and how many people died. Now they command us to dwell in empty places, so that we may starve with the old, with our wives, and with our children.16
13. Yarutsky L. D. Greek notebook. Local history stories. Mariupol: Azovye Publ., 2003, p. 178.

14. Juha I. G. Odyssey of the Mariupol Greeks: essays on history. Vologda: LiS Publ., 1993.

15. Гедьо А. В. Джерела з історії Північного Приазов'я (кінець XVIII -початок XX ст.). К.: Інститут історії України НАН України, 2001.

16. Ibid., p. 73.

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After studying the letters of Metropolitan Ignatius to G. Potemkin and A. Kostantinov, A. Guede notes that this correspondence reflects the difficult situation of a man who, hoping that the tsarist government would fulfill the promises made to him, put a lot of effort into resettling the Greeks to the Russian Empire, but in the end could not do anything for the normal arrangement of his parishioners in new places, and as a result lost confidence and trust in the self-respect among the Greeks. The content of these letters indicates Ignatius ' disillusionment with his political associates, G. I. Kropotkin. Potemkin and A. Konstantinov 17.

Unlike professional historians, who try to cover the personality of Metropolitan Ignatius comprehensively and objectively, based on historical documents, local historians and amateur historians do not notice or ignore some aspects of his activities and try in every possible way to form a cult of the metropolitan's personality as the founder of the city of Mariupol, who saved the Greeks from destruction, thanks to whose efforts the Greeks preserved and the Orthodox faith.

The leading tool for forming and maintaining the apologetic image of Metropolitan Ignatius is publications in the periodical press - in the newspapers "Priazovsky Rabochy", "Hellenes of Ukraine", "Chronos". Thus, an important role was played by the articles of I. A. Nalchadzhi, in which the author notes the outstanding role of Metropolitan Ignatius in the resettlement of Greeks from the Crimea, preserving their ethnic identity, and acts as an ideological initiator of the canonization of Ignatius. On June 18, 1997, Metropolitan Ignatius of Gotthey and Kefay was canonized by the Ukrainian Orthodox Church (Moscow Patriarchate).

During the discussion of the proposed location of the monument to Ignatius, publications began to appear on the pages of the city newspaper, in which the authors expressed a negative opinion about the actions of the metropolitan and emphasized that monuments should not be erected to the person who led the deportation of Greeks from the Crimea and was involved in the death of his fellow tribesmen.

17. Ibid., p. 74.

18. Nalchadzhi I. A. In memory of the founder of Mariupol // Priazovsky worker. February 25, 1993

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Currently, two monuments to the Metropolitan have been erected in Mariupol: the first one was erected on the territory of St. Michael's Cathedral, the second-near the building of the Federation of Greek Societies of Ukraine.

In the Donetsk Diocese, 2011 was declared the year of St. Ignatius of Mariupol. During the year, information and educational work was carried out to highlight the actions of the Metropolitan. In the same year, the All-Ukrainian Scientific Conference "St. Ignatius of Mariupol: a Feat of Faith and Piety" was held, which was attended by clergy, public figures, leaders of the Greek movement and researchers. The materials of this conference are a kind of apologetics of Metropolitan Ignatius.

Today, the image of Metropolitan Ignatius carries the functions that, according to the ethnic leaders of the Greeks of Ukraine, should form the modern identity of an ethnic group in the multiethnic region of the Ukrainian Northern Azov region. The first function can be considered ethnoconsolidating (both in historical retrospect and in the projection of today). It is emphasized that the Orthodox faith played a crucial role in the consolidation of the Azov Sea Greeks in the past (in the context of the linguistic separation of the two Greek subethnoses) and forms the spiritual basis for their unity in the present. The second function can be called complementary to the non-ethnic environment. The identification of an Orthodox church figure as the main hero of ethnic history demonstrates not only loyalty to the local socio-cultural environment, but also the common spiritual basis on which close interethnic interaction between Greeks, Ukrainians and Russians was carried out. The canonization of Ignatius of the UOC-MP finally confirmed his symbolic role as the spiritual patron not only of the Greek community, but also of Mariupol as a whole. The third function is identification. Metropolitan Ignatius, as a historical figure, is firmly fixed as an important personified marker of the identity of the Azov Greeks. For the Greeks, he clearly acts as "their" historical character, and his positioning as the founder and patron of Mariupol does not blur the Greek identification of the image, but, on the contrary, emphasizes the role and significance of the Greeks in the history of the city.

Thus, the image of Metropolitan Ignatius in the construction of the identity and historical memory of the Priazovsky Gre-

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kov has passed several stages. During the imperial period, through the efforts of church leaders, an apologetic image of Metropolitan Ignatius was formed, and his deeds were identified with those of the Old Testament prophet Moses. During the years of the Revolution, the Greek elite used the image of Ignatius to argue for church-religious autonomy. During the formation of Soviet power, the image of the metropolitan gets a negative connotation and is characterized as an instrument of the tsarist government in carrying out Russification policy. Since the late 1980s, thanks to the efforts of leaders of the Greek movement and Orthodox clergy, a cult of veneration of Metropolitan Ignatius was formed, which, in their opinion, should serve as a consolidating factor for the Greeks of the Azov Sea. The tools for forming and maintaining such an image are mostly apologetic historiography and local lore literature, a lot of commemorative efforts to perpetuate the memory of the metropolitan (monuments, street names, honoring the anniversaries of Ignatius, etc.) and, finally, the canonization of the metropolitan by the Ukrainian Orthodox Church of the Moscow Patriarchate.

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