Chłopomania (Polish:[xwɔpɔˈmaɲa]ⓘ) orKhlopomanstvo (Ukrainian:Хлопоманство[xlopoˈmɑnstwo]) are historical and literary terms inspired by theYoung Polandmodernist movement and the UkrainianHromady. The expressions refer to theintelligentsia's fascination with, and interest in, the peasantry in late-19th-centuryGalicia andright-bank Ukraine.
Though originally used in jest,[1][2] with time the renewed interest in folk traditions influenced thenational revivals in Poland and Ukraine, both ruled by foreign empires. "Peasant-mania", a manifestation of bothneo-romanticism andpopulism, arose during Galicia's rule byAustria-Hungary and touched bothPoles andUkrainians. It also manifested itself in theRussian Empire in forms ofNarodniks, where it strongly contributed to the shaping of modernUkrainian culture. Chłopomania also contributed to formation ofHromadas (communities of Ukrainian intelligentsia).
The terms literally mean "peasant-mania", beingportmanteaus of Slavicchłop /xлоп, which stands for 'peasant', andHellenic-mania, in the senses of 'enthusiasm' or 'craze'.
The political situation of the region led many intellectuals (Poles and Ukrainians) to believe that the only alternative todecadence is getting back to the folk roots: moving out of large cities and mixing with "simple men". Focusing onchłopomania withinPolish culture,Romanian literary historian Constantin Geambaşu argues: "Initially, theCracovianbohemians' interest in the village followed purely artistic goals. Preoccupied with the idea of national freedom, the democratic Polish intellectuals were made aware of the necessity to attract and enlist the peasantry's potential in view of [Poland's]independence movement. The notion of social solidarity is formed and consolidated as a solution to overcome the impasse faced by Polish society, especially given the failure of theJanuary 1863 insurrection."[3]
Chłopomania spread intoCarpathian Ruthenia and the Russian Empire, touching the westernmost parts ofUkraine (Right-bank Ukraine,Podolia etc.). This section of the movement merged into the largerUkrainophile current, which brought together partisans and sympathizers ofUkrainian nationalism irrespective of cultural or ethnic background.Russian scholar Aleksei I. Miller defines the social makeup of somechłopomania groups (whose members are known aschłopomani orkhlopomany) in terms of reversedacculturation: "Khlopomany were young people from Polish or traditionallyPolonized families who, due to their populist convictions, rejected social and cultural belonging to their stratum and strove to approach the local peasantry."[2] Similarly,Canadian researcher John-Paul Himka describes the Ukrainianchłopomani as "primarily Poles of Right Bank Ukraine", noting that their contribution was in line with a tradition of "Ukrainophile" cooperation against theRussians and theRussophiles.[4] In reference to the cultural crossover between the two ethnic versions ofchłopomania,French historian Daniel Beauvois noted that "in certain numbers",chłopomani from within the Polish gentry contributed to "reinforcing the Ukrainian movement".[1] Miller however focuses on the movement's role in exacerbating tensions between Ukrainians, Poles and the Russian administrators. He writes: "The government could not but rejoice at the fact that somekhlopomany renounced theirCatholic faith, converted toOrthodoxy, and refused to support the Polish national movement. However, the Polish ill-wishers were quick to draw the government's attention to the subversive flavor of thekhlopomany's social views and their pro-Ukrainophile orientation. The authorities were more often than not inclined to pay heed to these accusations, being guided more by the instinct of social solidarity with Polish landowners than by the strategy of national confrontation with the Poles."[2]
According to Himka, the earliestchłopomani, active in the early 1860s, includedPaulin Święcicki, who dedicated much of his career to advancing the Ukrainian cause.[4] Among the best-known representatives of this circle of intellectuals areStanisław Wyspiański (whoseThe Wedding is occasionally associated withchłopomania as its standard manifesto).[3] In 1900 Wyspiański married the mother of his four children Teodora Pytko from a village near Kraków. In November of the same year he participated in the peasant wedding of his friend, poetLucjan Rydel inBronowice.[5][6][7] Other prominent figures include intellectuals associated with the Ukrainian magazineOsnova, primarilyVolodymyr Antonovych andTadei Rylsky,[2] as well as poetPavlo Chubynsky.
Scholars have noted links betweenchłopomania and currents emerging in regions neighboring Galicia, both inside and outside Austria-Hungary. Literary historian John Neubauer described it as part of late 19th century "populist strains" in the literature ofEast-Central Europe, in close connection to theagrarianistGłos magazine (published inCongress Poland) and with the ideas ofEstonian cultural activistsJaan Tõnisson andVillem Reiman.[8] Neubauer also traces the inspiration ofchłopomania toWładysław Reymont and hisNobel-winningChłopi novel, as well as seeing it manifested in the work of Young Poland authors such asJan Kasprowicz.[8] According to Beauvois, the participation of various Poles in the Ukrainian branch of the movement was later echoed in the actions ofStanisław Stempowski, who, although a Pole, invested in improving the living standard of Ukrainian peasants inPodolia.[1] Miller also notes that the movement had echoes in areas of the Russian Empire other than Congress Poland and Ukraine, highlighting one parallel, "albeit of a much lesser dimension", in what later becameBelarus.[2] The notion ofchłopomania was specifically linked by Geambaşu with theSămănătorist andPoporanist currents cultivated byethnic Romanian intellectuals from theKingdom of Romania andTransylvania.[3]
Ulterior, curentul poporanist (chłopomania) capătătentăpolitic-ideologică. Frământaţi de ideea eliberării naţionale, intelectualii polonezi democraţi erau conştienţi de necesitatea atragerii şi a valorificării potenţialului ţărănesc în mişcarea de independenţăa ţării.