Interwar Polish Republic & National Contestation

1795 - 1917

The Second Partition of Poland (1793) and Third Partition (1795) transferred almost all of Volhynia to the Russian Empire, which created the Volhynia Governorate and launched a systematic campaign of confessional unification. The Russian government forcibly liquidated the Ukrainian Greek Catholic Church, transferring its buildings to the Russian Orthodox Church; the Roman Catholic Diocese of Lutsk was suppressed by Catherine II. The new Volhynia Eparchy of the Russian Orthodox Church presented Orthodoxy in the region as an ancient uninterrupted tradition, erasing the Uniate interlude and the forced conversions that had brought these parishes into being. This era also incorporated Volhynia into the Pale of Settlement, making it one of the most densely Jewish regions in the world—by the 1897 Census, 395,782 Jews constituted 13.21% of the Governorate's population. Czech agricultural colonists arrived from the late 1860s (Kvasyliv became a Czech center), and German Mennonites had been present since 1783, constituting 5.7% of the population by 1897. The Imperial government built the Tarakaniv Fortress (1860–1890) to guard the Kyiv-Lviv railway, a concrete symbol of the new military-administrative order. Festival practice under the Empire meant that the Julian calendar became the only officially sanctioned Orthodox calendar, while Roman Catholic and Jewish communities maintained their own feast-day cycles under legal restriction. The Uniate festival layers were physically destroyed—churches handed to Orthodox parishes—meaning that some current Orthodox celebrations may contain Uniate-era ritual traces unrecognized because that interlude has been systematically erased from local memory.

1939 - 1945

The Soviet invasion of 1939, the Nazi occupation of 1941, and the devastating events of 1942-1943 destroyed the multi-ethnic world that had shaped Volhynia's festival landscape for centuries. The Holocaust annihilated the Jewish population: approximately 460,000 Jews were murdered, including the liquidation of ghettos in Rivne, Kremenets, and Dubno in autumn 1942, and the complete destruction of shtetls like Trochenbrod (over 5,000 killed August-September 1942; the town was leveled and today is only fields and forest). The entire Jewish festival cycle—Purim, Passover, Sukkot, Hanukkah—that had run parallel to and sometimes intersected with Christian celebrations in the same towns vanished from local practice, surviving only in diasporic memory and archives. In 1943, UPA units and some local Ukrainians carried out mass killings of the Polish civilian population (approximately 50,000-100,000 killed, with retaliatory killings of Ukrainians by Polish forces), destroying entire Polish villages and their Sobótka, Wigilia, and parish festival traditions. Dubno became a shelter for fleeing Poles. The post-war expulsion of most remaining Poles and the deportation of Czech and German communities erased the last non-Ukrainian festival layers from the landscape. What remains physically at sites like Trochenbrod is an 'ominous flatland with an aimless country road'—fields where a Jewish town once stood, with no visible trace of the festival life that animated it. The memory of these events remains contested: Poland and Ukraine use different terminology, and international historians generally prefer 'ethnic cleansing' for the 1943 killings. This contestation directly affects whether and how commemorative events are held in the region.

1569 - 1795

The 1569 Union of Lublin transferred Volhynia from the Grand Duchy of Lithuania to the Polish Crown, creating the Volhynian Voivodeship and opening the region to Polish settlement, Jesuit education, and the Counter-Reformation. Yet this was also the era of the 'Ostroh Renaissance'—a remarkable Orthodox cultural revival led by Prince Konstanty Wasyl Ostrogski, who founded the Ostroh Academy in 1576 (the first institution of higher education in the Eastern Slavic world), commissioned the Ostroh Bible (1581, the first complete printed Bible in a Slavic language), and established Ivan Fedorov's printing press. The Academy taught the trivium and quadrivium alongside Greek, Latin, and Ruthenian, producing scholars who could defend Orthodoxy against both Catholic and Protestant pressures. The Commonwealth period entrenched a multi-confessional festival landscape: Orthodox parishes followed the Julian calendar, Greek Catholic (Uniate) communities practiced Byzantine-rite liturgy in communion with Rome, Roman Catholic parishes celebrated on the Gregorian calendar, and Jewish shtetl communities maintained their own festival cycle—Purim, Passover, Sukkot—running parallel to and sometimes overlapping with Christian feast days. The Polish Catholic Diocese of Lutsk and the Bernardine monastery in Zhytomyr (1761) left architectural traces that persist today. Volhynian folk costume from this era shows 'strong Polish influence' (garment terms: andarak, chemerka, kabaty), signaling that festival dress traditions absorbed Polish layers rather than resisting them.

1945 - 1991

Soviet rule imposed a triple transformation on Volhynia-Polissya's festival landscape: confessional suppression, cultural folklorization, and environmental catastrophe. The Soviet government closed approximately 15,000 Orthodox churches across Ukraine between 1958 and 1964 (the Khrushchev campaign), banned public religious ritual, and executed the 1930s intelligentsia who had documented folk culture—the 'Executed Renaissance' that severed the cultural transmission chain. Simultaneously, Soviet cultural policy systematically 'folklorized' living traditions: stripping sacred rites of religious content, reclassifying them as secular 'customs,' and staging sanitized versions for state festivals. What appears today as a 'revived folk festival' may be a Soviet-era reconstruction that replaced the original ritual function. Soviet ethnography also imposed national categories (Ukrainian or Belarusian) on tutejsi communities, distorting local self-identification. The 1986 Chernobyl disaster created an exclusion zone covering part of Ukrainian Polissya in Kyiv and Zhytomyr oblasts; entire villages were permanently evacuated, severing the ritual transmission chain for communities that were among the most archaic in the region. Any festival tradition rooted in the northern Polissya marshlands may have lost its living practitioners to Chernobyl displacement, surviving only in ethnographic recordings rather than practice. Yet the Soviet era also created the heritage-preservation infrastructure—national reserves like Ancient Chernihiv (established 1967)—that would later become the physical basis for post-independence cultural revival.