Who is Grigory Mironov? Grigory Mironov: Hungary is looking for allies for the division of Ukraine. From the award list for G.G. Mironov
M Ironov Grigory Grigorievich - Komsomol organizer of the 1st battalion of the 156th Guards Rifle Regiment (51st Guards Order of Lenin Red Banner Rifle Division, 23rd Guards Rifle Corps, 6th Guards Army, 1st Baltic Front), guard senior sergeant.
Born on February 8, 1922 in the village of Ivanovka, now Shablykinsky district, Oryol region, into a peasant family. Russian. Graduated from 7th grade. He worked at a plant in the city of Lyubertsy, Moscow region.
In the Red Army - since 1941. Since January 1, 1942 - in the active army. He fought on the Western, Stalingrad, Southwestern, Central, 2nd and 1st Baltic fronts. He took part in the battle for Moscow, the defense of Stalingrad, the battle on the Kursk Bulge, and the Nevel offensive operation.
He particularly distinguished himself during the Vitebsk-Orsha offensive operation. On June 25, 1944, at the head of a group of soldiers, he crossed the Western Dvina River near the village of Balbechye (now does not exist, Beshenkovichi district, Vitebsk region, Belarus), captured several enemy trenches and, securely holding them, ensured the crossing of the river by other units. On June 30, 1944, in the area of the village of Belaya (now Polotsk district, Vitebsk region, Belarus), at a critical moment in the battle, when officers were out of action, he took command of a company and organized the repulsion of enemy counterattacks, holding an important line.
U Kaz of the Presidium of the Supreme Soviet of the USSR dated March 24, 1945 for the exemplary performance of combat missions of the command on the front of the fight against the German invaders and the courage and heroism shown to the senior sergeant of the guard Mironov Grigory Grigorievich awarded the title of Hero Soviet Union with the presentation of the Order of Lenin and the Gold Star medal.
On August 14, 1944, he was seriously wounded in battle. After long-term treatment, he was demobilized in 1945.
Since 1953 he lived in the Chkalovsk (since 1957 - Orenburg) region. In 1954 he graduated from the Orenburg Agricultural College. He worked as secretary of the Buzuluk district Komsomol committee, livestock specialist, and chairman of a collective farm.
Died March 21, 1995. He was buried in the village of Berezovka, Buzuluksky district, Orenburg region.
Awarded the Order of Lenin (03/24/1945), Patriotic War 1st (03/11/1985) and 2nd (07/04/1944) degrees, Red Star (02/09/1944), medals, including “For Military Merit” (07/17/1943).
In the battles on the Kursk Bulge at the beginning of July 1943, Guard Sergeant G.G. Mironov was the commander of a mortar crew in the 1st rifle company of the regiment. During the period when the enemy attacked our positions under aerial bombardment, he courageously continued to fire at the advancing enemy. Shooting to the last opportunity, he retreated on orders only after the Germans took possession of the trench. By order of the regiment commander, he was awarded the medal “For Military Merit.”
Subsequently, G.G. Mironov was appointed Komsomol organizer of the 1st Rifle Battalion. On January 19, 1944, during an attack on the enemy’s front line in the area of the village of Brigino, now Pustoshkinsky district, Pskov region, he, at the head of a group of fighters, was the first to attack and rush into the enemy trench. By order of the commander of the 23rd Guards Rifle Corps awarded the order Red Star.
With the start of the Vitebsk-Orsha offensive operation, when breaking through enemy defenses in the area of the village of Sirotino (now Shumilinsky district, Vitebsk region, Belarus), G.G. Mironov and a group of soldiers destroyed a wood-earth firing point and up to 10 enemy soldiers, ensuring the success of the front line attack on their sector . The regiment commander nominated him for the Order of the Red Star. By order of the commander of the 23rd Guards Rifle Corps, he was awarded the Order of the Patriotic War, 2nd degree.
From the award list for G.G. Mironov:
“Pursuing the retreating enemy, the regiment crossed the Western Dvina River on June 25, 1944. Being on the left bank of the river, the enemy continuously bombarded its right bank with machine-gun and artillery-mortar fire. Using improvised means, led by Comrade. MIRONOV, a group of fighters with machine guns and grenades crossed to the left bank. Those who crossed were met with heavy fire, but as a result of a decisive attack they occupied several trenches and trenches of the enemy. Having started a battle with the enemy, Comrade. MIRONOV skillfully distracted the enemy. This circumstance helped the battalion cross the river in a short time, suffering minor losses in manpower and equipment.
In the battle of June 30, 1944, when the battalion crossed the small Ulla River in the area of high. 147.1 near the village. Belaya, Polotsk district, Vitebsk region, the enemy with a numerically superior number of infantry, supported by Ferdinand self-propelled guns, launched a counterattack. Comrade MIRONOV, being in the 1st rifle company and due to the absence of the company commander, who was out of action due to injury, took command of the company. With friendly fire, the soldiers under the command of Comrade. MIRONOV repelled the enemy attack. The enemy, having suffered losses, did not calm down. During June 30, 1944, the enemy launched 13 attacks, 8 of them violent. While repelling one of the attacks, the machine gunners broke down at a critical moment. Comrade MIRONOV boldly lays down behind the machine gun and fires at the fascists with well-aimed bursts. And this attack was repulsed, comrade. MIRONOV destroyed 26 fascists.
The height was kept in our hands and the battalion, together with other units, launched a further attack on the city of Polotsk.Worthy of being awarded the title HERO OF THE SOVIET UNION.
Commander of the 156th Guards Rifleman. shelf
Guard Lieutenant Colonel KhrabrovOfficial Astana does not want to admit that Russians in modern Kazakhstan live on their own ethnic lands, which the Bolsheviks gave to the Kazakhs only so that at that time the agrarian-nomadic region would have a slightly larger percentage of the proletariat. In addition, these lands were mainly Cossack lands, and the communists really liked to distribute Cossack lands. Meanwhile, Russians are an indigenous and autochthonous people for this country. The Russian lands of Kazakhstan are: Semirechye, the Land of the Yaik Cossacks, Rudny Altai and Southern Siberia, where the European population is still large.
Official Kazakhstan, continuing the policy of squeezing out and ignoring the rights of Russian speakers in the country, has taken the path of Kazakhization, the still unspoken Kazakh nationalism on state level. Converts the alphabet to Latin. All this is being done with one goal - so that in the future the country becomes exclusively mono-ethnic. Although this will only make it worse.
This concerns not only the imposition of an alien dialect for Russian speakers (which includes many Russified Kazakhs), but also the large-scale politics of the country, where in a few decades, the previously small Kazakhs should now be the dominant ethnic group in a country where other peoples are not welcome. This is evidenced by numerous renamings of the original Russian names of cities, other settlements, streets, a decrease in the percentage of the Slavic population.
Already now, because of this policy, two communities hostile to each other are actively forming on the territory of Kazakhstan. This is the Russian-speaking population of the country, united around the Russians (Little Russians, Belarusians, Germans, Poles) - people who do not want to learn the Kazakh language, and the Kazakhs themselves, among whom the independent Mambets and other oralman repatriates stand out. “Shala-Kazakhs” - Russian-speaking and heavily Russified Kazakhs - stand more on the pro-Russian side. The confrontation could easily turn into a hot phase if another wave of Kazakhization or Islamization begins, depending on which force comes to power.
Meanwhile, many researchers agree that only the federalization of Kazakhstan can save it from collapse and destabilization in the future, when the Nazarbayev era comes to its natural conclusion. Only the construction of a Russian-Kazakh version of statehood based on the Canadian model will preserve Kazakhstan within its current borders. After Nazarbayev, the authorities will have only two solutions for the future development of the country: either, on the wave of patriotic rhetoric, to rally citizens around Kazakh nationalism, and then this will naturally be opposed by Russian speakers of different nationalities, with the support of Russia, and this will inevitably lead to a conflict in which Kazakhstan has never participated.
Or there is an option to immediately federalize the country, giving some regions, mainly Russian, their rights, which relate to linguistic, cultural, historical and domestic policy. This will be able to protect the state from interethnic conflicts in the future, since the conflict potential will be smoothed out. And from Kazakh nationalism, which, most likely, will be vigorously promoted by those who come to replace Nazarbayev. And then it will be bad for all nationalities.
Trying today to secretly distance itself from Russian culture, toponymy and squeeze out the Russian population, Kazakhstan itself is dumping the country into the abyss, into instability, backwardness, and the Middle Ages. The example of Ukraine showed that further ignoring legal rights Russian speakers could lead to another “hot spot” in the post-Soviet space. And for some reason official Astana is going to the trouble itself, trying to repeat the Ukrainian scenario for itself. For what?
In addition, a conflict is brewing in the country between the rich natural resources regions. In the west of Kazakhstan, in general, there is a process of forming a new ethnicity from a tribal association, which they plan to contrast with the general Kazakh identity, including because of the oil-rich regions of the country, where the power ambitions of local oil and gas clans are already being realized.
But instead of solving these problems, the Kazakh authorities are sacredly afraid and believe in Russian separatism, which they are trying to overcome by relocating Kazakh repatriates from other countries to ethnic Russian lands, and squeezing the European population into Russia. Do they really think that if the Russians leave Kazakhstan and everyone speaks Kazakh, then there will be grace in the country. On the contrary, civilization will go along with the Russians, Kazakhstan will naturally slide into a series of wars, instability and conflicts with its neighbors, and the prerequisites for them already exist.
Only together with the Russian people will the Kazakhs be able to maintain a high level of culture for themselves, and today they can consider themselves part of European civilization. Only together with the Russians does Kazakhstan become what it is. And therefore, it is very important for the Russian people living in the Kazakh state to have their own autonomous regions within the country, for the development of culture on their ethnic lands.
Grigory Mironov, for Novorossiya news agency
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Grigory MIRONOV
Rusyns as part of the Russian world in Vojvodina (Serbia),
the influence of religious affiliation on their national identification.
Voivodvinsk (Bachvan-Srem) Rusyns, i.e. The Rusyns, who have been living on the Balkan Peninsula for more than 250 years, have always maintained their religious consciousness and confessional identity. As throughout the Balkan Peninsula, the religious affiliation of the Rusyns was one of the key factors of ethnic identification. The influence of religion on the national identity of the Rusyns of Vojvodina (Serbia) is of great interest, since various aspects of culture are associated with it, social development Rusyns and the relationships between the peoples of the entire Balkan region in general, the Vojvodina region in particular. Let's look at some of them.
Despite its relevance, due to the lack of necessary factual material, the topic of religion and the influence of religious affiliation on the Rusyns of the Balkans in the domestic historical literature practically not studied. In the historiography of the Balkan Rusyns, only certain aspects of this issue are touched upon. Thus, in the works of researcher Myron Zhirosh, who studied the history of Greek Catholicism among the Rusyns, the factor of the influence of confessional affiliation on the Rusyn identity is slightly traced. In his opinion, unlike the Greek Catholics of Hungary or Slovakia, the Greek Catholic Church of the Yugoslav Rusyns successfully preserved the Rusyn national identity. Indeed, in many states where the Rusyn population lives, although they retained their religious affiliation, they lost their identity, assimilating for the most part with the local population1.
Another Rusyn scientist, Dr. Janko Ramach, provides materials on the influence of the Greek Catholic priesthood on the Rusyn community of Vojvodina in his works. The author presents in detail data that clearly demonstrates the impact of the church on social life Rusinov2. Some information about the influence of confessional affiliation on the national self-identification of Rusyns in the Balkans is contained in the work of D. Drljach.3 A number of valuable opinions about the formation of church life in Rusyn villages were also expressed by M. Rezhak in his article “Greek Catholic parishes of the apostolic ecarchate of the SCHG”4.
Pannonian Rusyns are part of the Slavic population of the Central European-Carpathian region, known under the names “Rusyns”, “Carpatho-Russians”, “Carpathian Rusyns”, “Lemko-Rusyns”, “Rusnaki”, etc. By origin, together with Russians, Ukrainians and Belarusians , Rusyns are part of the group of East Slavic peoples. They call themselves “Rusyns”, “Rusnatsi” and “Russian Liudze”5.
Rusyns began to settle in an organized manner on the Balkan Peninsula in 1745. as free citizens of the Greek Catholic faith. They traveled from the northeastern regions of the Habsburg Monarchy (Zupy Zemplin, Sarish, Bordos, Maramaros, etc.) to the land of present-day Vojvodina, which was then quite recently liberated from the Turks. This resettlement was associated, first of all, with the economic situation in the region. After the end of the Austro-Turkish war in 1739. Semi-desert lands fell under the Austrian crown. They decided to develop them by attracting different populations from the entire territory of Austria-Hungary: Czechs, Slovaks, Hungarians, Germans, Romanians and Ruthenians. Rusyns settled in Vojvodina before - individual families came here in search of a better life. Only on January 17, 1751, Franz Joseph de Redl, adviser to the Austrian queen Maria Theresa, signed a decree on the resettlement of 200 Ruthenian families to a desert area called Kerestur. It was this day that was adopted as the date of the founding of the most famous Rusyn settlement in the Balkans - Russian Kerestur. The resettlement of another 160 families to Kutsur6 began under similar conditions. Then, gradually, also due to the high birth rate and the need for new lands, the Rusyns from Russian Kerestur and other areas where they already lived in Vojvodina began to settle in the territory of modern Croatia. Croatian Ruthenians initially settled in the village of Petrovci in 1831, and a little later in 1840 in the village of Miklushevci, which are still centers of Ruthenian life and culture in Croatia. In addition, Rusyns settled in some cities throughout Croatian territory, the Rusyn population was especially large in Vukovar (Western Sirmium), Osijek and even in the capital of the country, Zagreb. Their neighbors in the new places were Serbs, Croats, Hungarians, Germans and Slovaks. Greek Catholic Rusyns were religiously distinct from their neighboring Orthodox, Catholic, and Protestant neighbors.
Before the resettlement from the Carpathian region, the Rusyns were under the jurisdiction of the Mukachevo Greek Catholic Diocese. The first settlers who went to the lands of modern Vojvodina arrived without priests and for some time were forced to use the services of the Orthodox priesthood. Although Greek Catholics recognize the Pope as their spiritual leader, they retain the Eastern rite of worship and customs, books in Church Slavonic, believers cross themselves with three fingers, and priests have the right to marry. Rusyns in the 18th century believed that the essence of their religious identity was the Byzantine rite. The minor differences between Orthodox and Greek Catholics were not that important. The common people did not understand the differences in church dogmas, so they attached greater importance to rituals. The Ruthenian people have always emphasized that they would always like to keep their Byzantine rite unchanged, believing that it represents the essence of their faith. For them, this was the essence of religion and an additional factor in maintaining self-awareness. A Greek Catholic priest appeared in Russian Kerestur only after the number of settlers increased.
Already in 1753, the residents of Russian Kerestur built their own church. This event significantly influenced the subsequent development of the Rusyn national community. It was around the church communities that the new Ruthenian settlers founded that social life was built7. The church not only fulfilled its spiritual duty, but also, according to researcher M. Zhirosh, strengthened the sense of Rusyn national and religious identity. The peculiar “uniqueness” of the religious confession - Greek Catholicism - despite the linguistic similarity, did not allow the bulk of the Ruthenian population to join the Serbian Orthodox or Croatian Catholic Slavic majority of the region8. Another Ruthenian Greek Catholic village - Kutsura - first belonged to the parish of Russian Kerestur. When the number of believers increased, a new parish was founded in 1776. Today's church was built in 1792 and is dedicated to the Assumption Holy Mother of God. After Russian Kerestur and Kucur, the Greek Catholic parish in the city of Novi Sad, the capital of the autonomous region of Vojvodina (Serbia), is the oldest. It was founded in 1780, and the Church of the Apostles Peter and Paul was built in 1848.
Before mid-19th century, the religious affiliation of the Rusyns played a special role in the process of creating a collective identity. Of course, other factors also had an impact on strengthening self-awareness. This is language, traditions, culture. But there are not enough written sources about their influence on Rusyn society, and there is detailed evidence about the role of religion in protecting Rusyns from assimilation. Thus, the Greek Catholic Church cared about the state of affairs in its community and did not allow believers to enter into relationships or mixed marriages with representatives of other national or religious communities. If such marriages did happen, the clergy tried to preserve such a marriage within the framework of the Ruthenian church community. At that time, Rusyns mainly intermarried with Orthodox Serbs. Historical practice shows that those Rusyns who switched to another confessional affiliation (precisely on the territory of modern Vojvodina) over time lost their national identity and easily assimilated with the national majority living nearby9.
Almost immediately after the resettlement, the Rusyns organized their own schools in the new lands. Educational establishments They provided only basic education and, of course, were not aimed at nurturing the Rusyn national identity. But there they studied from books of church content, studied the Law of God and practiced church singing. The influence that the Greek Catholic Church had in the formation of Rusyn organizations, and, consequently, in the development of culture, language and identity, was very great.
Thus, in the interwar period, after the founding of the Rusyn People's Educational Society (RNPO) in Vojvodina, two unique political trends emerged in the Rusyn environment for the future cultural, educational and national development of the Rusyns. In the period between the two world wars, part of the intelligentsia, under the influence of the Greek Catholic priesthood, was “pro-Russian” oriented on the national question. This group in every possible way wanted to preserve national self-identification and was united on the issue of recognizing their dialect as a literary language.
Another group of Rusyns affirmed the idea of “Pan-Slavism” and did not separate themselves from the Russian people and Russia. This part of the intelligentsia was categorically against the Greek Catholic influence on the cultural, educational and national life of the Rusyns, accusing it of “Magyarophilism.” Supporters of these ideas opposed the Ukrainian and pro-Hungarian orientation. As literary language they wanted to see the Carpathian Russian dialect of Russian, or the Russian language itself. This group of Rusyns was focused on the Serbian Orthodox population of the region and Russian emigrants; it very quickly found a common language with Serbian patriotic organizations and openly supported them. The adoption of Orthodoxy by the Rusyn population of Vojvodina and the invitation of Russian teachers to local schools were actively promoted. Not only the intelligentsia, but also the common people were susceptible to these sentiments. For example, the Rusyn residents of the small village of Lezhemir, on Fruska Gora in Vojvodina, called themselves Russians and did not separate themselves from the Russian people in Russia. The Serbian population called them the same10.
It happened that representatives of these two opposing views came to open confrontation. Thus, in 1922, the author Alexander Sakach, who signed his works under the Russified surname Sakachev, in the Novy Sad newspaper “Zastava” (“Flag”), attacked the Greek Catholic Church because of its “Magyarophilism”11. The Greek Catholic priest Jura Bindas responded to this in the Unity newspaper. In his article, he rejects A. Sakach’s accusations and argues that it was the Greek Catholic priests who fought against Magyarization during the existence of Austria-Hungary, and also achieved the opening of schools with the Rusyn language of instruction, which significantly influenced the development of the national Rusyn community. D. Bindas especially thanked the Serbs and Croats for the creation of the Kingdom of Serbs, Croats and Slovenes (SHS), where the Rusyns were able to gain all their national rights in full 12.
After World War II and the establishment of the socialist regime of Marshal I. Tito in Yugoslavia, the Greek Catholic Church was pushed aside from an important factor of influence on the social life of the Rusyns and could no longer function successfully in the interests of the entire Rusyn national community. The publishing of church literature ceased; there was no longer any opportunity to influence education and the educational process. But the priests, although under the constant supervision of state and party bodies, performed their religious rituals absolutely legally. And from the beginning of the 70s of the 20th century, the publishing activity of the Greek Catholic Church began to recover.
The last decades of the 20th century were one of the most difficult periods in the life of the Rusyn community in Vojvodina. In addition to the fact that state support for cultural events was suspended, the Rusyn people were terribly affected Civil War on the territory of the former Yugoslavia (1991-1995). The Rusyns found themselves at the very center of those events. The role of religion in the conflict turned out to be enormous. People brought up on atheistic propaganda suddenly began to quarrel on religious grounds. This is explained by the fact that in the former Yugoslavia, religion is a nation-forming factor (Orthodox Serbs, Catholic Croats). The Rusyns, who recognize the Pope as the head of the church as Catholics, but retain the Eastern rite as Orthodox, were forced to divide their community into two opposing camps. Some supported the Croats in the war, and some supported the Serbs13. As a result of the fighting, many Rusyn families were forced to emigrate abroad.
Today, the Greek Catholic Church is trying to actively influence the social life of the Ruthenian minority; it participates in the ecumenism movement, in particular, in the “Prayer Meeting of Christian Women”, etc. Meetings and spiritual meetings are organized for young people. Since 1994, the monthly magazine “Zvona” has been published in Rusyn. The New Testament was recently translated into Rusyn. Greek Catholics today zealously preserve their traditions and their ritual, but always remain open to many Christian organizations14.
Based on the foregoing, we can conclude that religious affiliation had a significant impact on the development of Rusyn identity in the modern region of Vojvodina (Serbia). Immediately after moving to new lands, the Rusyns built their own Greek Catholic church. The Eastern rite was especially important for the Rusyns; it was considered the essence of religious and national identity. The peculiar “uniqueness” of religious confession did not allow the bulk of the Ruthenian population to assimilate with the Serbian Orthodox or Croatian Catholic Slavic majority of the region. The Church did not allow interethnic and interreligious marriages, and if there were any, it sought to preserve such a union in the Ruthenian church community. Greek Catholicism influenced almost all events in the social life of the Rusyns, acting in the interests of the entire community, it preserved the religious and national Rusyn identity. After World War II, the church lost its position. It was from this moment that the number of the Rusyn population began to gradually decline. ___________________________
Notes:
1 Zhirosh M. The Greek Catholic Church and the sense of Russian national identity // Bachvan-Srimski Rusnatsi at home and among the Swedes 1945-1991. T. II. Novi Sad: 1998. P. 135
2 Ramač J. Kontakti Rusina sa drugim nacionalnim zajednicama u Vojvodini u periodu između dva svetka rata Istraživanja. Novi Sad: Filosofski fakultet. No. 18. S. 271-282, 2007.
3 Drlyacha D. Rusnatsi in ethnographic notes // Friendship for Russian language, literature and culture. Novi Sad: 2006.
4 Rezhak M. Greek Catholic parishes of the Apostolic Egarchate of the SCHG // Bačko-Sremskie Rusini (reproach, beginnings of the belly, position and rights, institutions and organizations, Rusini, Rusnatsi, Rutenians (1745 – 2005). T. I. Novi Sad: 2006.
5 Hornjak M. Backo-Sremskie Rusini (reproklo, beginnings of the belly, position and rights, institutions and organization // Rusini, Rusnatsi, Rutenians (1745 - 2005). Novi Sad: 2006. T. I. P. 24.
6 Oros J., Maniћ D. Information about the Rusinian national culture in Vojvodini // Rusini, Rusnatsi, Rutenians (1745 – 2005). Novi Sad: 2006. T. I. P. 19.
7 Mironov G. To freedom, to the Balkans! // http://www.apn.ru/publications/article22964.htm 07/06/10
8 Zhirosh M. Bachvan-Srimski Rusnatsi Domai i Shvetse 1945-1991. The Greek Catholic Church and the sense of Russian national identity. Novi SadNovi Sad: Filosofski fakultet. 1998. T. II. P. 136.
9 Ramac J. Verski I nacionalni identitet rusina u Vojvodini // Novi Sad: Filosofski fakultet. 1999.
10 Vojin Vasilic. Lezimirski Rusi (Rusini) // Rusini u Sremskoj Mitrovici. Novi Sad: 2004.
11 Sakach A. Rusinski Beach // Zastava. Novi Sad: February 26, 1922. P. 6.
12 Bindas J. Rusin food at Vojvodini // Jedinstvo. Novi Sad: No. 815. 03/07/1922. S. 2.
14 Miz R. Apostolski egzarhat za grkokatolike u Srbiji I Crnoj Gori // Rusini, Rusnatsi, Rutenians (1745 – 2005). Novi Sad: 2006. T. I. P. 121.
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Grigory Grigorievich Mironov(1922-1995) - senior sergeant of the Workers' and Peasants' Red Army, participant in the Great Patriotic War, Hero of the Soviet Union (1945).
Biography
Grigory Mironov was born on February 8, 1922 in the village of Ivanovka (now Shablykinsky district of the Oryol region). After finishing seven classes of school, he worked at a factory in Lyubertsy. In 1941, Mironov was called up to serve in the Workers' and Peasants' Red Army. Since January 1942 - on the fronts of the Great Patriotic War.
By June 1944, Guard Senior Sergeant Grigory Mironov was the Komsomol organizer of the battalion of the 156th Guards Rifle Regiment of the 51st Guards rifle division 6th Guards Army of the 1st Baltic Front. He distinguished himself during the liberation of the Vitebsk region of the Belarusian SSR. On June 25, 1944, Mironov, at the head of a group of fighters, crossed the Western Dvina near the village of Balbechye, Beshenkovichi district, and captured a bridgehead on its western bank, after which he held his position until the main forces crossed. On June 30, 1944, at a critical moment in the battle, he replaced the company commander who was out of action and repelled a large number of German counterattacks.
By a decree of the Presidium of the Supreme Soviet of the USSR of March 24, 1945, Guard Senior Sergeant Grigory Mironov was awarded the high title of Hero of the Soviet Union with the Order of Lenin and the Gold Star medal.
After the end of the war, Mironov was demobilized. Lived and worked in the village of Beryozovka, Buzuluksky district, Orenburg region. Died in 1995.
He was also awarded the Order of the Patriotic War of the 1st and 2nd degrees, the Order of the Red Star, and a number of medals.
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Books
- Walled up. Chronicles of the Kremlin Central, Mironov Ivan Borisovich. You are holding in your hands the fourth edition of the book “Walled in. Chronicles of the Kremlin Central”. Behind last years the publication has won enormous reader interest, both in prison and in the wild.... Buy for 709 rubles
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- Walled up Chronicles of the Kremlin Central Holy Week Tale, Mironov I.. You are holding in your hands the fourth edition of the book “Walled up. Chronicles of the Kremlin Central". In recent years, the publication has gained enormous readership, both in prison and outside.. Heroes...
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