In the 19th century the development of Ukrainian cultural life was closely connected with academic circles. The first modern university in Ukraine was established in 1805 at Kharkiv, and for 30 years Sloboda Ukraine was the major centre for Ukrainian scholarship and publishing activities. In 1834 a university was founded in Kiev and in 1865 at Odessa. Though Russian institutions, they did much to promote the study of local history and ethnography, which in turn had a stimulative effect on the Ukrainian national movement.
Literature, however, became the primary vehicle for the 19th-century Ukrainian national revival. The most important writer—and unquestionably the most significant figure in the development of a modern Ukrainian national consciousness—was Taras Shevchenko. Born a serf, Shevchenko was bought out of servitude by a group of artists who recognized his talent for painting. Though considered by many to be the father of modern Ukrainian painting, Shevchenko made his unique mark as a poet. His poetry spanned themes from the fantastic in folklike ballads to epic romanticization of Cossack glory, from wrathful indictments of social and national oppression under the tsars to mystical reflections based on the biblical prophets. Apart from its seminal impact on the subsequent course of Ukrainian literature, Shevchenko’s poetry reflected a conception of Ukraine as a free and democratic society that had a profound influence on the development of Ukrainian political thought.
By the mid-19th century the cultural and literary stirrings in Ukraine aroused concern in tsarist ruling circles. In the official view, dominant also in Russian historiography, the Ukrainians were a subdivision, or “tribe,” of Russians—“Little Russians”—torn from the unity of Rus by the Mongol-Tatars and deflected from their proper historical course by the baneful influence of Poland. Thus, it was deemed essential to reintegrate Ukraine fully into the Russian body politic. Shevchenko’s patriotic verse earned him arrest and years of exile in Central Asia. In 1863 the minister of the interior, Pyotr Valuev, banned virtually all publications in Ukrainian, with the exception of belles lettres. The ban was reinforced by a secret imperial decree, the Ems Ukaz, of Alexander II in 1876 and extended to the publication of belles lettres in Ukrainian, the importation of Ukrainian-language books, and public readings and stage performances in the language. The prohibition even extended to education—a major contributing factor to the low rate of literacy among Ukrainians (only 13 percent in 1897). With such restrictions, writers from Russian-ruled Ukraine could see their works published only in Austrian Galicia, and many figures in the national movement shifted their activities there.
Tsarist repression and the still premodern, largely rural character of Ukrainian society in the Russian Empire impeded the growth of a political movement. A secret society, the Cyril and Methodius Brotherhood, existed briefly in 1845–47. Its program advocated social equality, an end to national oppression, and a federation of Slavic states under the leadership of Ukraine. The brotherhood was quickly uncovered and suppressed and its leaders arrested and punished. In the second half of the 19th century, clandestine societies called hromadas (“communities”) were formed in various cities to promote Ukrainian culture, education, and publishing under conditions of illegality. Originally associated with the Kiev hromada was the leading political thinker of the time, Mykhaylo Drahomanov, who advocated the transformation of the tsarist empire into a federative republic in which Ukrainian national rights would be assured. Toward the end of the century, younger, primarily student-led hromadas became involved in more overtly political activities. One such group in Kharkiv developed into the Revolutionary Ukrainian Party, which in a pamphlet published in 1900 advanced for the first time as a political goal “one, single, indivisible, free, independent Ukraine.”
The revolution that shook the Russian Empire in 1905 spawned worker strikes and peasant unrest in Ukraine as well (see Russian Revolution of 1905). The consequent transformation of the tsarist autocracy into a semiconstitutional monarchy led to some easing in Ukrainian national life. The ban on Ukrainian-language publishing lapsed, and societies to foster popular enlightenment and scholarship proliferated, as did theatrical troupes and musical ensembles. Nevertheless, the population affected by these cultural endeavours remained small, and the Ukrainian language was still excluded from schools.
In the political arena the introduction of an elected assembly, or Duma, in 1906 initially provided Ukrainians with a new forum to press their national concerns. In the short-lived First and Second Dumas, Ukrainians had a sizable representation and formed their own caucus. Changes in the electoral law to the detriment of the peasantry and national minorities, however, severely limited Ukrainian representation and effectiveness in the Third and Fourth Dumas. Until the Russian Revolution of 1917, the agenda of nationally conscious, politically active Ukrainians seldom exceeded demands for language and cultural rights and some form of local autonomy.
Western Ukraine under the Habsburg monarchy
The Habsburgs’ annexation of Galicia from Poland in 1772 was followed two years later by their acquisition of Bukovina, a partly Ukrainian (predominantly in its northern reaches) and partly Romanian territory, from Moldavia. Already under Habsburg rule, as part of the Hungarian crown, was a third ethnically Ukrainian region—Transcarpathia. Within the Habsburg realm these three territories underwent many experiences in common, but they were distinguished also by differences stemming from their specific ethnic environments and earlier histories.
Galicia
Under Austria, ethnically Ukrainian Galicia was joined administratively with purely Polish areas to its west into a single province, with Lviv (German: Lemberg) as the provincial capital. This and the fact that, in the province’s Ukrainian half, the Poles constituted overwhelmingly the landlord class and dominated the major cities (though many towns were largely Jewish) made Polish-Ukrainian rivalry a crucial feature of Galician life. Although, on balance, Habsburg policies favoured the Poles, Ukrainians (Ruthenians in the contemporary terminology) in Austria enjoyed far greater opportunities for their national development and made far greater progress than did Ukrainians in tsarist Russia.
The reforms initiated by the Austrian rulers Maria Theresa and Joseph II and the introduction of the imperial bureaucracy in Galicia improved the position of Ukrainians. The peasantry benefited from the limitation of the corvée and the abolition of personal bondage to the landlord in the 1780s, as well as from new methods in agriculture promoted by the “enlightened monarchs.” Municipal reforms reversed the decline of cities and led to an improvement in the legal and social position of the Ukrainian urban population. Undertaken as early as 1775, educational reforms allowed for instruction in the native language, although in practice Ukrainian-language teaching was limited largely to low-level parochial schools until the mid-19th century.
The fortunes of the Uniate church also rose. Renamed the Greek Catholic church in 1774, it was, by imperial decree, equalized in status with the Roman Catholic Church, and in 1807 a metropolitanate was established, with its seat in Lviv. Imperial authorities took pains to raise the educational standards of the clergy. In the early decades of the 19th century, the clergy trained at newly established institutions almost exclusively formed the educated class, and their children, beginning to enter secular professions, gave rise to a Ukrainian intelligentsia. In the course of the 19th century, the Greek Catholic church became a major national, as well as religious, institution.