World War I was of great importance for the globe not only in military but also social terms. One of the examples of its effects is the acceleration of women’s emancipation and the emergence of fashion among the fair sex referring to the male style of dress and behavior. The aim of this study is to present the cultural phenomenon which was the emergence of the so-called tomboy and indication of the reasons for the separation and characteristics of the new fashion.

The article is devoted to Barbara Salamiareckaja (?–1595). She was born in the princely family. It is possible to find Her history of life in the archive in Warsaw. Her biography has not been analyzed in the historiography yet. Barbara was married three times. The first husband was Kanstancin Chadkievič. He died soon after marriage. Than Salamiareckaja became Stanislaŭ Davojna’s wife. It was a period of her criminal activity. Salamiareckaja tried to kill her husband and took away his property. She used the gaps in legal system to avoid punishments. Filip Limant helped her greatly than he became her third husband. In the Salamiarecki family, only Barbara distinguished herself by her criminal activity. This case is very unique. Such female crimes were not widespread among the nobility of the Grand Duchy of Lithuania.

Grand dukes of Lithuania all-terrestrial charters from 1522 to 1551. The history of its formation through the textual criticism of the texts. The paper aims to investigate did were the direct sources and patterns used by the authors of 1522–1551 charters of grand dukes of Lithuania. The research is made possible by textual criticism approach, which questionnaire has, by the way, special solutions for this reason. This approach allows to indicate, did direct borrowings were, what was their genesis, and what shape did they get.

The focus of the article is an attempt to understand the vision of history presented by John Paul II in his apostolic letter Euntes in mundum, published for the millennium of baptism of Kievan Rus’ (25 January 1988). The author intends to demonstrate that the Pope’s meditations about the past have a multi-level interpretation structure, support John Paul II’s theological and political teachings, and crystalise them in his reflections about political theology and the theology of history.

After the Nystad Treaty had been signed on 30 August 1721 the work started to implement the articles of the treaty. Article 14 stipulated that the POWs from both sides should be released. The Swedish authorities soon put the wheels in motion to get rid of all the Russian POWs before the winter. The POWs were lodged in towns almost all over Sweden. It was first thought that the number of Russian POWs could still be as many as 1700. However, the real figure was closer to 1200, but throughout the Great Northern War, more than 4000 Russian POWs had been brought to Sweden.By early November almost all Russian POWs had reached the vicinity of Stockholm, and they were ordered to march to the seaport at Vaxholm. The POWs, whose number by that time had reached about 1140 men, were in late November 1721 transported on five hired ships from Vaxholm to Reval. The POWs who had not managed to reach Vaxholm in time for the transport in 1721 were gathered in Uppsala during the winter, and in late April 1722, 60 Russian POWs could leave Vaxholm on two Swedish galleys with Åbo in Finland as the destination.

The text aims to look at the three functions of the Daugava River: border, obstacle, and trade route. We will focus on the river in the Early Modern Period (from the 16th to the 18th century). We will go beyond the chronological framework, during which we will attempt to answer the following questions. Was the border on the Daugava shaped? To what extent was the dividing line permanent? What was the defensive value of the river? Due to the differences during the border and fighting conducted, the river has been divided into two sections: Livonian (today Latvian) and Ruthenian (today Belarussian and Russian). The article is of review character, and the basis for writing this paper is a large amount of literature. In some cases, sources were used, and in exceptional circumstances, we reached for sources. To compare the Daugava River to other rivers, we used the literature on the Vistula, the Volga River, the Dnieper, and the Danube. The border of the Livonian section of the Daugava, which was established in the 16th–18th centuries, survived until the 20th century. It shows the river’s role as a border, which can only be compared with the Danube. Daugava was not an insurmountable obstacle. Most of the fighting was fought near the river, as was the case with the Dnieper and Danube. The rivers compared were also the most important routes in the region. There were natural and institutional obstacles to navigation. We travelled on very similar boats that could be used in military operations. There are differences in the trade of goods. On no other large river, the transport of forest goods was so dominant.

By focusing on missionary narratives, the article offers a short description of the Ukrainian evangelical communities that have developed in Poland since 2014. Arguing that the outbreak of the war in Donbass was a decisive moment that shaped the waves of migrations from Ukraine, the article tries to analyze the strategy of reconstructing the biographies of Ukrainian evangelicals in the Polish cultural context. Using the categories of migrants and missionaries as biographical types, the article contextualizes the meaning of evangelicalism through its Ukrainian and Polish variations, and at the same time refers to the processes that are occur ring in evangelical Christianity globally.

Jan Bagienski (1883–1967) – architect, professor at the Lviv Polytechnic, an outstanding representative of the Lviv architectural school. His creative heritage is contained in the implemented projects, pedagogical activity, scientific works and professional articles. A significant part of the creative heritage of Jan Bagienski belongs to the buildings intended for rest and regeneration. The article emphasizes that in his designs sanatoriums, hospitals and ambulances, the architect transforms the functional features of an architectural form into means of their artistic expression, and understands the natural, landscape and ethnic features of the region for which they are designed. The compositional layout in the field, the internal layout, functional compliance with the requirements for medical institutions, and the expression of the volumetric and spatial solution were examined.

We present another text concerning the situation of the Latin Rite Catholic Church in Russia before the fall of the November Uprising, based on schemata, supplemented and verified based on sources (especially visitation records). The previous ones discussed the schematism of the Kamieniec diocese in 1831 and the Lutsk and Zhytomyr diocese in 1832, as well as issues related to the organization of the Lutsk, Zhytomyr and Kamieniec dioceses and the Catholic clergy from Podolia. This text presents the clergy incardinated in the autumn of 1831 in the Łuck and Żytomierz dioceses. Based on schematism, it was established that there were 161 priests in these dioceses at that time, most of whom were involved in pastoral care at parish churches and public chapels. In the first three decades of the 19th century, the number of clergy in Volhynia significantly decreased. In 1801, 329 priests belonged to both dioceses. However, it is worth to remember that at the turn of the 18th and 19th centuries, the chancel of both dioceses was joined by 116 clergymen who had changed from the Greek-Uniate to the Latin rite, due to government restrictions and the lack of freedom in conducting Catholic pastoral ministry in the Eastern Rite, which resulted in the transition of many Uniate parishes on Orthodoxy. In 1831, 15 priests out of this number were still alive. Thus, In Podolia, in the dioceses of Lutsk and Zhytomyr, there were not enough priests to fill pastoral positions. Most of the priests operating in Volhynia in the fall of 1831 came from the Ukrainian lands, although there were also clergymen from Lithuanian-Belarusian lands. Many of them, choosing the priesthood, chose the Volyn seminaries due to the lack of clergy in both dioceses. The priests who came from Volhynia mainly came from the nobility and obtained secondary education close to their family home. Few of them had a university education and had an academic degree. Usually, those alumni of Volyn seminaries, whom the bishop sent to the Main Seminary in Vilnius and to study theology at the Imperial University, constituted the elite of the clergy. They became members of chapters, officials of the consistory and lecturers of theological seminaries, and in later years provosts and priests in prominent parishes. Half of the described priests lived to the age of 60.

The possessions of Roman Catholic Church during the 18th and first half of 19th centuries consisted of many elements owned by: parishes, orders, chapters, seminaries and schools, hospitals, economics of diocesan bishops and bishops suffragans. Among the Orders existing in lands taken by Russian Empire in 18th century important role played the Order of the Most Holy Trinity and of the Captives. One of trinitarian monasteries have been located in Lutsk since the first half of 18th century. During this period monastery’s benefices consisted of sums, alms and incomes generated by estates. Between 1729–1842 Trinitarians of Lutsk owned three land estates. The 1st one contained two villages Jarowica and Wyszkowa, the 2nd some part of Boruchowa and the 3rd village Siekierzyca and three parts of Wólka Siekierzycka. Each of folwarks took care of agriculture and animal husbandry. Moreover the trinitarian’s subjects produced yarn. Annual income generated by land estates depended of many factors – natural ones as well as some depending of men’s will. In 1812 trinitarian’s villages have been plundered by the Russian Imperial Army. This event caused impoverishment of trinitarian peasants and financial troubles of the whole Lutsk monastery.