# Iustin Frățiman

Iustin Ștefan Frățiman, also known as Frațman, Froțman, or Frățimanu (Russian: Иустин Степанович Фрацман, romanized: Yustin Stepanovich Fratsman, or Фрациман, Fratsiman; June 1, 1870 – September 23, 1927), was a historian, educator, librarian and political figure from Bessarabia, active in the Russian Empire and the Kingdom of Romania. After receiving a classical education, he worked for various seminaries of the Russian Orthodox Church, moving as far north as Olonets. Frățiman had settled in Soroca by the time of World War I, becoming a champion of Romanian nationalism. This resulted in his being exiled to Central Asia until 1917. Allowed back home after the liberal February Revolution, he resumed his activism, openly campaigning for the national rights of Romanians east of Bessarabia. He was afterwards one of the educators tasked with institutional Romanianization by the Moldavian Democratic Republic.
Frățiman welcomed the union of Bessarabia with Romania in 1918, being an outspoken in his adversity toward Bolshevik Russia; in parallel, he supported autonomy for the Chișinău Archbishopric within the Romanian Orthodox Church. Though elected a corresponding member of the Romanian Academy, he was at odds with the new cultural establishment, especially after a controversial stint as head of Bessarabia's Central Library. Frățiman was not considered for a position at Iași University, and spent his final years lecturing at regional teachers' colleges, before dying in poverty. His final political involvement was with the League of Christian Bessarabians, a far-right group.

## Biography
### In the Russian Empire

The Frățimans originated in Western Moldavia, but were known to have settled in the Bessarabian area around the time of its Russian annexation in 1812. Their descendant A. L. Aizenshtadt suggests that the family was of unclear ethnic origins, noting that their surname is of Moldavian dialectal origin, from frați ("brothers"). The Romanian scholar Gheorghe Ghibănescu, who met Iustin at Cuhureștii de Jos (Nizshie Kugureshty) in August 1912, describes him as a "Moldavian" from a family of middle-class peasants (mazil din neam în neam), and an asset for the Romanian identitarian struggle in the Bessarabian Governorate. As early as 1812, a Teodor Frățiman was attested as a parish priest of the Moldavian Orthodox Church in Cuhureștii. His male descendants were also primarily employed as clergymen or catechists for the Russian Orthodox Church. Some biographical records suggest that Iustin's father was schoolteacher Paul Frățiman, who was fluent in Greek and Church Slavonic; others suggest that Iustin was one of seven children (five sons and two daughters) born to the priest Ștefan Frățiman and his wife Irina (née Tuchkovska). A cousin, Petru Frățiman (born 1858 or 1859), was already politically active in 1879, joining Axinte Frunză's circle of left-wing radical youths.
Iustin was born a Russian subject in Cuhureștii de Jos on June 1, 1870. He attended the Orthodox Seminary in Kishinev (Chișinău), where his colleagues included Ion Halippa, Ioan Rufulea, and Nicolae Popovschi. As reported by the latter, Frățiman debated the other two in a philosophical quarrel, founding a school of through that Halippa knew as "Frațmanism" (though Popovschi could not remember its ideological nature beyond its stated opposition to the official textbook, authored by Pyotr Kudryavtsev). Upon graduating in 1892, Frățiman served as seminary administrator, before moving to the Faculty of Theology in Kazan; he graduated in 1897. He was finally a graduate of Petersburg University. Frățiman began his teaching career in 1899, when he was appointed tutor of Greek at the Theological Seminary in Pskov; in June 1904, he took a similar posting in Lyskovo, but left to take up an administrative position in Saint Petersburg. Iustin's works of the period included a biographical essay about the Moldavian bishop Iacob Stamati, published in Russian in 1901. He later resumed work as a teacher: in 1910, he taught Greek and Latin at the Seminary in Olonets. Though admired for his erudition, he received poor marks for his educational performance, including his harshness toward students and his tendency of questioning orders he received from the rectorate. By 1912, to the satisfaction of his superiors, Frățiman had been reassigned to the Orthodox Seminary of Pinsk.
As reported by Ghibănescu, Frățiman had a "Romanian heart" and, on his trips back to Bessarabia, collected and stored Romanian books for his personal library. In 1914–1915, he had returned for good, and was employed by the Normal School in Soroca. His training allowed him to teach religion, French language, and world history; his brother Petru had similar interests and, in 1904, helped establish the Bessarabian Historical and Archeological Society. Highly educated for a Bessarabian of that era, Frățiman also obtained a diploma from the Imperial Institute of Archeology, being inducted as a full member in 1907. His career was interrupted when he began campaigning for the Romanian Latin alphabet and drew suspicion as a "Romanianphile". According to historian Paul Vataman, Frățiman was also punished for his personal stash of banned books, in various languages. In summer 1916, Russian officials had him detained at the penitentiary of Soroca, and subsequently deported to Central Asia, in Turgay Oblast; some authors suggest that he was also held in Siberia.

### MDR functionary

Frățiman was still absent from Bessarabia during the February Revolution, following which Bessarabia embarked on a process of self-rule, and eventually united with Romania. On May 4, he and Emanoil Catelli, who represented the Bessarabian Romanian community in Kherson Governorate, addressed a letter to the Russian Provisional Government, asking for the recognition of Romanian rights, and describing "historic Dacia" as an ethnic homeland. In May–June 1917, Frățiman attended the Moldavian Teachers' Congress in Odessa, where he spoke about the issue of Romanian Bessarabian communities in Novorossiya. His resolution, backed by the other delegates, was that Romanian villages in towns should be allowed secular and religious instructions in "Moldavian", rather than the official Russian. Moreover, the Congress pressed for a "Romanian bishopric" to be formed at Dubăsari. Authors such as Onisifor Ghibu and C. Gh. Constantinescu also mention that Frățiman had specifically asked for Romanian-inhabited places in Kherson and Odessa areas to be merged into Bessarabia. Ghibu was in the audience as Frățiman spoke, and reported being unimpressed: "Professor Iustin Frățiman [demands from us] all sort of 'sacrifices'; he is utterly imprecise."
Returning to Bessarabia that July, Frățiman joined a corpus of teachers tasked with Romanianizing Bessarabian schools, which included the adoption of Latin spellings; he also taught the history of Romania. A Bessarabian Directorate for Schools and Churches was formed in August, being staffed by locals, alongside new arrivals from other Romanian-inhabited regions. The latter group included Ovid Țopa, who admired Frățiman as his only "radical" Bessarabian colleague—in that he alone favored quick Latinization. In October, Frățiman applied for a position at his alma mater, the Theological Seminary, affirming his intention to teach all his classes in Romanian. He failed the examination, with preference being given to the more experienced George Tofan and Liviu Marian. Still pursuing an interest in the study of local history and ethnology, he helped establish in early 1918 a Historical and Literary Society (named after Bogdan Petriceicu Hasdeu), and was admitted into the Romanian Academy of Bucharest. From January 1918, Frățiman was a member of the School Board in the Moldavian Democratic Republic (MDR), which had been created as a self-governing entity from the old Bessarabia Governorate. The following month, România Nouă hosted his attack on colleagues such as Alexander Hrișcă-Hriscov, who had voted against the immediate introduction of a Romanian-language curriculum in the MDR's secondary schools. While these had voiced concerns about the availability of qualified teachers, Frățiman had urged for staff to be mass recruited in Romania, Bukovina, and "other lands inhabited by Romanians".
Also then, Frățiman participated in the opening ceremony of Chișinău People University, and gave a speech outlining his critique of Bolshevik Russia. It described various instances of Rumcherod soldiers engaging in vandalism throughout Bessarabia. The following month, the republican assembly, Sfatul Țării, gave its endorsement to the Romanian–Bessarabian unification process. In June, he traveled to Iași as a delegate of Chișinău Archbishopric, negotiating the return of Bessarabian parishes under the authority of the Moldavian Metropolis within the enlarged Romanian Orthodox Church. Frățiman and his colleagues attempted to preserve some administrative rights for their regional church, but were instantly rebuked by Metropolitan Pimen, who asked that they submit to the Romanian state in all matters, including religious.

### Romanian career

During elections in November 1919, Frățiman tried but failed to win a seat in the Deputies' Assembly, enlisting with the minor Independent Party of Bessarabia alongside Ludovic Dauș, Sergiu Niță, and Constantin Stere. Frățiman's contribution to the union process also included an article in România Nouă, which argued that the Romanians of Novorossiya needed to be settled back in Greater Romania, and that Romanian cultural artifacts in Russia had to be repatriated. In December 1919, he was also co-opted by the Cultural League for the Unity of All Romanians, joining its local executive committee—where he served with Romulus Cioflec, Paul Gore, Alexandru Ouatul and others. He eventually returned to settle in Chișinău, where he taught at the Teacher Seminary for Girls; he was not considered for a position at the new Theology Faculty of Iași University, which was operating in the same city. Frățiman's sympathies soon veered into far-right politics—on December 15, 1920, he joined Nicolae Negru's League of Christian Bessarabians, which also recruited former members of the Union of the Russian People.
As noted by fellow historian Nicolae Iorga, Frățiman's academic work comprised studies "of small proportions", but showed his "deep familiarity with sources dealing on the life of his own people, on either side of the Dniester." In 1921, Hasdeu Society published Frățiman's monograph regarding church and secular administration among the Romanians of Novorossiya—specifically, in areas now known as "Transnistria". It provided an overview of Romanian localities which, Frățiman argued, existed already in the 1760s under Ottoman Ukraine, and were only reinforced by a "New Moldavian" colonization under Grigory Potemkin. In May 1921, alongside Dauș, Gore, Daniel Ciugureanu, Vasile Cijevschi, Ștefan Ciobanu, Vladimir Herța and Gherman Pântea, he organized commemorations for Ion C. Brătianu, a founding figure of Romanian liberalism. Frățiman's final activities included his teaching position at Chișinău People's University, in which capacity he also replaced Teodor Porucic as head of Chișinău Central Library (1921–1923). Historian Nina Negru notes that his mandate was not renewed because Frățiman "did not play the games of politics", causing him great distress. Scholar Maria Vieru-Ișaev provides a different interpretation, namely that Frățiman was a "nonconformist", who proved himself "difficult" in his relations with the state bureaucracy. Although demoted in 1922, he refused to turn in the library's inventory until February 1923.
Frățiman subsequently withdrew to a life of poverty. His credentials were by then being scrutinized and mocked by Flacăra magazine, which argued that he had "no printed work to his name", and that his Academy membership had been awarded based on a promise that he would go on writing. For a while, Frățiman folded back on politics, and in August 1923 established a "Union of Christians", which advocated for social reform and a "moral uplift" in the Bessarabian provinces. According to Adevărul newspaper, the antisemitic National-Christian Defense League moved in to annex the new organization, but its members voted to reject any association between the two bodies. In November 1926, Pan Halippa employed Frățiman at Astra cultural society's Bessarabian Literary and Philological Section, where he worked alongside Gore.
Frățiman died September 23, 1927, and was buried in his native village. Thirteen years after his death, Bessarabia was occupied by the Soviet Union. In the newly established Moldavian SSR, Frățiman's scholarly contribution was simply ignored, with no mention being made of his name in specialized reference works. Following the independence of Moldova in 1991, Frățiman was the subject of encyclopedic entries, topical articles, and conferences. In 2013, his grave was restored and topped with a new stone cross, donated by Paul Gore Society and the Association of Christian Orthodox Students.