Summaries
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| Published in: | Народна творчість та етнологія |
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| Date: | 2013 |
| Format: | Article |
| Language: | English |
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Iнститут мистецтвознавства, фольклористики та етнології iм. М.Т. Рильського НАН України
2013
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| Online Access: | https://nasplib.isofts.kiev.ua/handle/123456789/202849 |
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| Journal Title: | Digital Library of Periodicals of National Academy of Sciences of Ukraine |
| Cite this: | Summaries // Народна творчість та етнологія. — 2013. — № 4. — С. 150-155. — англ. |
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| citation_txt | Summaries // Народна творчість та етнологія. — 2013. — № 4. — С. 150-155. — англ. |
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was filled with the A. Skalkovskyi, P. Kulish, and D. Yavornytskyiworded historiographical stock phrases concerning a ban
against women to appear within the range of Sich Cossack encampment and a Zaporozhye Cossacks’ snub to women and fam
ily obligations. As few as owing to the emergence of the works of M. Kostomarov, V. Antonovych, Y. Rolle, O. Levytskyi,
M. Hrushevskyi, and N. MirzaAvakianz in scientific space, the Cossack Zaporizhzhia’s everyday life of women in wartime
has been given coverage.
The examination of the sources, produced by the «silent majority» – the Steppe Ukraine ordinary inhabitants – from the
standpoint of presence of women’s experience in participation in the VIIth BCE – XVIIIth CE battles, revolutions and local
armed conflicts in the Northern Azov Region and Dnieper Basin cultural space, discovers a whole unexplored «planet» named
«Ukrainian history of women’s everyday life in wartime» in its theoretical multidimensionality and sociocultural practices.
Piatachenko Serhii. Folk Culture of the Sayans in the Ivan Abramov Research. At the border of Polissia and Sloboda
Ukraine, in the immediate vicinity of the neighbouring or surrounding Ukrainians, a few interesting ethnographic groups have
long since resided: Horiuns (Sumy Region), Sayans (Kursk Region), Polekhs (Orel–Kaluga Polissia), Tsukans (Voronezh
Region), which are generally referred to Russian (Great Russian) nationality. The scientific community has been notified about
these ethnographic groups as early as the late XIXth century.
The Ivan Abramov’s research paper «On the Kursk Sayans» came out in 1906. It was a synthesizing work which sum
marized the then present information on the Sayans as an ethnographical group and suggested a number of new findings and
reflections. The Sayans were discovered for the researchers at the end of the XIXth century thanks to the endevours of M. Do
brotvorskyi, H. Boikov, Y. Markov, M. Halanskyi who published a few studies concerning the Sayans. I. Abramov went on
and outlined a territorial locating of the Sayans pointing out that they dwelled on the Kursk lands, predominantly around the
longstanding friary – the Kursk Root Hermitage of the Nativity of the Virgin Mary. I. Abramov performed a sufficiently
minute analysis of the Sayan ethnographic peculiarities, and acquaintance with them entailed a wish to research an ancient gar
ments. It was a garments and its singularity that have become a trademark of the Sayans. I. Abramov also paid attention to the
traditional ways of housekeeping of the Sayans, as well as to their dwelling and anthropological type. No less unique a feature
of the Sayans was their patois indicating proximity not only to the Russian language but also to the Middle Polissia dialect of
Ukrainian language.
The vagueness of many questions pertinent to the Sayans as a singular ethnic group neighbouring in close proximity to us
generates a necessity to take a modern view of their specificity and origin, from the positions of independent science of our country.
It might as well be a prospective research of genesis and development of the Sayans being closely connected with the Ukrainian ones.
Baiburin Albert. Own / Alien Name (Historical and Cultural Notes on Name Change). The article emphasizes
that any name has formerly appertained to someone else (e.g. mythological character, saint, relation), so it unites people both
temporarily (nowadays towards thenadays), and spatially (all living humans are the same name bearers). The author analyzes
one of the most important rites in a newborn child’s life – a naming, while discovering the peculiarities of this sacrament (when
christening, who was entitled to name, how they chose a proper name).
A considerable attention is concentrated upon a name change regulation; particularly it is pointed out that a name was
changed due to a change of spiritual status, in connection with a change of social environment, for instance, in case of enlist
ment, entrance to seminary, appearance before the footlights or in the circus, etc. The author also mentions the 1825 Edict on
the Indecent Surnames Change, a name selection for patriotic and practical reasons and so on.
A. Baiburin indicates that in the prewar years, a name (surname) change procedure has been controlled by the decrees
of the USSR Supreme Soviet Presidium, and the decisions about such a change have been taken either by the Council of
Ministers of any of the autonomous SSR, or by a regional executive committee, or a district executive committee (in Moscow
and Leningrad – a city council). In the postwar times, there have been no important procedural amendments, nevertheless no
surname changes for the people being under examination or jurisdiction, or with previous convictions, have been allowed, as well
as for those who have been objected by the authorities.
The author enumerates the valid reasons for surname, name, patronymic change, and reveals the peculiarities of the name
change practice in the Soviet and postSoviet periods, explaining that in the 1970s–1980s, name choice and change have been
determined in many respects by some sort of fashion for the original names.
The scholar also indicates that the 2000s’ most important change of attitude towards name is that the latter gradually ceases
to be taken as only and lifelong, it could and even should be altered if the inner harmony demands that. The particular policy
towards name change concerns a replacement of a national passport name by its Russified version (particularly typical for the
Jewish population) and essentially consists in general strategy of the assimilation with Russianspeaking environment which has
surely started since earlier than the Soviets. The author sequentially considers the diverse variants of a person’s renaming due to
one’s beliefs and corresponding epoch taking it up to the present.
The author states that the modern society begins getting accustomed to life with plenty of names: besides many usual official
and unofficial ones there have appeared the names which are used in virtual reality, being frequently apprehended by their bear
SummARІeS
Balushok Vasyl. A Prime of Forming the ethnical Stereotypes in ukrainian Political Culture (the Steppe Im-
pacts). The Ukrainian historiography, following the Russian one, traditionally points to a destructive impact of the steppe in
habitants on Ukrainian public policy tradition. M. Hrushevshyi accentuates this statement indicating that «a longterm struggle
against the steppe bereaves a nation of vitality», weakened «the Ukrainian political organizations» and consequently, «they
were falling a prey to… the more protected, betteroff neighbours». This conclusion of the Ukrainian historical science’s classic
applies to Kyiv Rus epoch in particular.
At the same time, if to take into consideration that a Ukrainian society has arisen and subsists in a perpetual contact with
the steppe inhabitants, the latter could not exert a diverse influence upon the former, including the stereotypes which have laid
the groundwork for a political culture. Inasmuch as the Ukrainian area of the Great Frontier has arisen as a completion of a
row of the preceding Steppe Frontiers. But the Ukrainians and their Slavic predecessors did not have any biases against the
Great Frontier’s opposite side opponents. Therefore the Ukrainians that happened to reside on this Frontier commenced regular
adopting of a wide range of various cultural things from their opposing steppe neighbours. These borrowings permitted a Ukrai
nian society to adapt to the steppe borderland and to successfully persist amidst the adjacent nations.
The continuous ethnic and cultural contacts, with the Iranians (Scythians and Sarmatians) at first, and with quite a number
of the Turkic communities [HunsBulgarians, Khazars, Pechenegs, Black Hoods, Polovtsians (Kipchaks), Tatars, Nogais]
later on, filled the whole ethnical history of the protoUkrainians, and the Ukrainians proper afterwards. The reciprocal ac
tion of the Slavs with the steppe Iranians on Ukrainian terrains has begun as early as BCE. In the mid1st millennium CE, in
process of their settling, the Slavs assimilated the sizeable areas of the steppe Iranians here. The ethnopolitical community of
the Antes was of that mixed IranoSlavic nature. Thenadays, the Ukraine’s Slavs were the Hun federates, and their succes
sors, Bulgarians, afterwards. Taking advantage of this cooperation, the Slavs dislodged the previously ruling Goths beyond the
Danube as well as spread their language on the greater part of Ukraine, having assimilated the other ethnical elements (Iranians,
Thracians, Teutons, Celts et al.) which had resided here. During the Kyiv Rus origination, the protoUkrainians have been
essentially affected by the Khazars whose state’s successor is considered by some scholars to be the Kyiv Rus proper. In addi
tion the Slavic ancestors of the Ukrainians have continuously cooperated with the Pechenegs, Black Hoods, and Polovtsians
(Kipchaks). They were closely connected with the Kyivan princes by stable political relationship. Moreover, the Black Hoods
and some of the Polovtsians (Kipchaks) were included into the Kyiv Rus political system on the whole. In consequence, a sphere
of Ukrainian political culture has been permanently influenced by the steppe inhabitants as well.
This way the stereotypes have been formed which gradually underbuilt a new type of Ukrainian political tradition, partly
distinct from one having prevailed in the Kyiv Rus epoch. The Cossack state is implied to be arisen a little later. And if a politi
cal system of the Kyiv Rus had had the traits typical of nomadic political organization, the Ukrainian stereotypes of the Cossack
and subsequent periods having laid the groundwork of their political culture embraced a very sizeable steppe constituent.
Kryvoshyi Oleksandr. The Amazons and «Amazonism» in Collective memory of Southern ukrainian Steppe So-
ciety’s Ordinary People (the ХІХth – early ХХth Centuries). For the first time in the native historiography, the author
traces a historical evolution of views on the Amazons and «Amazonism» – the women’s military traditions – in the discourses
of the native historians and in collective memory of Southern Ukrainian steppe society’s ordinary people of the 2nd half of the
ХІХth till the early ХХth centuries.
Seeking for the «traces» of the women’s wartime activity traditions through VIIth BCE – XVIIIth CE in steppe Ukraine
cultural space the author directed his research attention at the complexes of written and verbal (folkloric) sources – legends, nar
rations and historical songs recorded within the range of Ukrainian part of the Northern Azov Region and Dnieper Basin. The
dissection of folkloric material argues that an overwhelming majority of verbal historical sources contains the women’s wartime
activity scenarios. They stood for the ascertained (typologized) elements of Southern Ukrainian steppe society’s everyday life and
not for the objects of derision of women’s military initiatives. The presence of Amazonian traditions in the Northern Azov Region
and Dnieper Basin cultural space (appreciating the natives’ recitation of women’s daily practice typifications and their retention
in historical memory) becomes especially outlined against the background of the locals’ armed confrontation with the assailants.
In the late XIXth century, in southern Ukrainian town Melitopol, according to the words of the last nomadsNogais, a regional
ethnographer P. Dziakovych recorded a legend about a horde of womenwarriors which has resided in the tract Kız-Yar (Kız for
girl, Yar for ravine). These bellicose females, according to the recipients’ words, were able to excellently fight with cold steel and
shoot the arrows, to ride the horses and continually defeat the males in action. These womenwarriors were ruled and engaged in
hostilities by a queen of exceptional beauty. The narration «Nastia’s Grave», recorded by a historian D. Yavornytskyi in the 2nd half
of the XIXth century near to modern city Dnipropetrovsk, relates the military activities of a courageous womanwarrior, leader of
a Cossack detachment named Nastia. This here Nastia wore a menswear, a cap and had a weapon mix.
The information on the steppe women military activities is being furnished in the verbal and written sources of the 2nd half
of the XVIth – the XVIIIth centuries. Nevertheless the Ukrainian scientific space of the XIXth – the early XXth centuries
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Staniukovych mariya. When the men-Priests Appeal to the Spirit Guides of Women-Shamans: epos, Sexual
magic and Philippine General election. The article deals with the phenomena set in contrast between the female and male
cultures, between Shamanism and Christianity, as well as traditional tribal culture and modern political activity presenting a
quite new sphere of the Philippine highlanders’ life. The province of Ifugao, a treasury of the Philippine archipelago’s traditional
culture, has been protected until recently by a headhunting practice.
The Ifugao culture is scrutinized almost the best of all other Philippine ethnic groups. The quality of these researches is not
inferior to their quantity. However, Shamanism as a separate Ifugao cultural phenomenon has been not only described but also
even designated. The researchers concerning themselves with Ifugao religion gave their minds to an exceedingly brilliant male
ritual life whereas a female ceremonial realm remained practically unexplored.
The Ifugao people distinguish the three principal types of ritual experts: menpriests, and women – shamans and hudhud
epic narrators.
The functions of shaman and epic narrator are combined within one woman, or at least within one family, being inherited by
female side. The heroespredecessors, whom the hudhud (the female epic narratives) relate to, often play a key role in Shaman
istic practice. The mission of Ifugao womanshaman is diagnosing and treatment of children, mental treatment, dead person’s
psyche transference onto the netherworld, and maintenance of flow of rice, hens, and pigs’ souls from there.
Seemingly, among the Ifugao ritual experts, there is an appointed specialization, but no unbending and impenetrable con
fines exist, because the traditional culture is ductile. The functions of priest, shaman and epic narrator are cognate, and only
some accents differ: intellectual functions – in the male rituals, emotional and spiritual ones – in the female ceremonies. Nev
ertheless, the elements of either of them are detected in both traditions.
Borysenko Valentyna. modern Changes in ukrainian Wedding Rituals (By Way of example of Ivcha Village,
Lityn District, Vinnytsia Region). Based on comparative analysis, the article describes the transformation of a traditional
wedding. Through the last century, there have been many historical events that influenced the faster evolution of traditional
culture. The two world wars and the 1932–1933 Famishment had a deforming influence on folk traditions, customs and rituals.
The short period of culture reestablishment fell on the postwar period, but since the late 1960s an active state interference in the
development of traditional culture, particularly in the family rites, has begun. The mass atheistic propaganda and prohibition for
teachers, students, and pupils to participate in folk calendar holidays, spread by the specially established Council of Ministers’
Commission on implementation of the Soviet rituals with the standardized scripts prescribed not only for an official marriage
registration, but even for a subsequent wedding feast, deeply affected the folk culture.
Regardless of external intervention in development of rituals, the folk tradition firmly opposed the transformations, and so
its components remained the most stable. It concerns: ritual baking of main wedding bread – round loaf (korovay), singing
to the accompaniment of principal wedding ritual actions, making of wedding paraphernalia, etc. On the whole, from the late
1960s until the early 1970s, the traditional structure of folk wedding, with some minor alterations, has remained. However,
the accelerated urbanization has resulted in emergence of numerous changes in celebrating such an important family rite as
wedding.
Since the 1980s, owing to urbanization and globalization, active changes have occurred in traditional wedding, and a loss
of some important components of national culture has become appreciable. In particular, a wedding party frequently came to
be held at the restaurants. The custom of baking a korovay was modified: nowadays people order it at the breadbaking plants
or bakeries. The ritual wedding songs were minimized, and the pop music and songs spread instead. Unlike a traditional cer
emony, which has been led by a matchmaker, while all wedding ceremonial activities have been accompanied by wedding songs,
now a specially hired toastmaster named tamada leads the wedding. As a rule, this person knows not any folk traditions and
uses games similar to sports competitions instead. Thereby many new indoor activities appear. Some elements of Westernstyle
wedding, such as throwing of wedding bouquet by a bride, a wedding motorcade’s passage by the significant places for photo
shooting, a putting of a padlock’s shackle on a bridge’s handrail in sign of marriage’s continuance et al., have become popular
lately. But even now the folk customs still remain to some degree at modern Ukrainian wedding.
Bekh mykola, Bondarenko Halyna, Dovhan Serhii, makhovska Svitlana, Sirenko Serhii, Taran Olena. Cossack
Village Veremiivka: An Attempt of monographic Research. The modern international experience in the sphere of ethnol
ogy and cultural anthropology is indicative of a growing interest in the local communities, a prevalence of the involved research
method and a longterm study of the same definitely chosen sociocultural object over the questionnaire survey and sociological
method. The scientific method named «a village monographic research» has been widespread and productive enough in the
Ukrainian ethnology in the late 1920s. Later it has been hardly used, and nowadays has again become one of the promising
methods of applied research.
On July 22–28, 2013, a group of scientists of the M. Rylskyi Institute for Art Studies, Folkloristic and Ethnology who
are on the staff of the Ukrainian Ethnological Centre Department [notably, candidates of historical sciences H. Bondarenko
(head of expedition), O. Taran, and S. Makhovska, junior researchers S. Dovhan, S. Sirenko, and M. Bekh], made an attempt
ers as more appropriate than their real passport names. The documentation reality (which an official passport name is part of)
becomes one of many realities in which a person can act with a nickname. In the situation, an official name change discontinues
to be a unique mode of changing one’s identity. The transition from one reality to another is automatically attended by a name
change. There has appeared a possibility not only to choose a name on one’s own but also to live with many different names each
corresponding to its appropriate reality. Such multinominalism can not but be reflected on an identity structure, a permanent
complication of which in its range has the absolutely schizophrenic prospects properly unreflected as yet.
Rezvan Yukhym. Quran as a Supreme Power Symbol (Towards the History of «Samarkand Kufic Quran»). The
Sufi doctrines and their adepts made an outstanding contribution to the development and formation of a multidimensional
phenomenon of human cultural history which is concisely designated by the word Quran. This contribution, among others,
embraces an elaboration of the principles of a text’s allegorical interpretation that have underlain a hundred of works being an
important component of Islamic religious culture. The peculiarities of the Sufi religious doctrine have had the most immediate
effect on a pattern of use of the Word Allah in religious practice, on a decorative appearance of the Quran manuscripts and the
nearQuran literary monuments.
The article deals with a history of the two oldest Quran manuscripts being the supreme power symbols through the centu
ries. Both manuscripts are respected as the Uthman Qurans – the primary sources of the Holy Book. One of them has been
long kept in the National Library of Russia in St Petersburg; a considerable fragment of another one is still a part of Petersburg
academic collection of the eastern manuscripts. They are really the ancient handwritten copies of Quran, a painstaking search of
which is undoubtedly important for an analysis of Quran textual fixation and the early period of its existence. The 12centuries
history of these two manuscripts is a part and parcel of the destinies of dynasties and states, cities and people, of the destinies
of Islamic civilization from its beginnings in Arabia in the VIIth century to the triumph of Islam which has gone through Com
munism on the former USSR Muslim republics’ territory.
The analysis of the Uthman Qurans’ existence history on the Central Asia territory displayed that the manuscripts as
the precious relics are being passed on among the Sufi brotherhoods. The history of one of these manuscripts, so called «Sa
markand Kufic Quran», has been studied full and particular, however since the early XVth century. No one wrote any reliable
line on what had happened with this copy of Quran until the mentioned time. It is known that for a long period it has been one
of the most important Naqshbandiyya Order relics. The history of another manuscript has leaked out not long ago. Since the
turn of the XVth–XVIth centuries it has belonged to the Ishqiyya Order. Both orders (Naqshbandiyya and Ishqiyya) used
the sacred texts as the original banners. The possession of these ancient manuscripts becomes a forcible argument in political
combat as well as their careful preservation – a pledge of success. In our opinion, the circumstance proper ensured the preserva
tion of a number of the oldest handwritten copies of Quran.
Kudriavtseva Anna, Rezvan Yukhym. Translation of Quran and everyday Life ethnography. In the modern era, a
phenomenon of everyday life is an object of great attention on a part of the representatives of a complex of scientific disciplines,
including the linguists, and particularly the translators of Quran – the Holy Book of Islam, in which every new generation finds
out something new. It is obvious a priori today that without knowing Inland Arabian everyday life ethnography, without drawing
on the data of modern archeology it is absurd to say about the scientific approach to the Quran translation. In the meanwhile,
it must be admitted that a considerable extent of the materials of different quality, more or less closely related to the Arabian
everyday life at the time of the Prophet, is still disembodied and fully unexplored.
The analysis of the main scientific tendencies permits us to assume that a new level of the most important Quranistic prob
lems’ understanding will be achieved most likely through the 2020s–2030s owing to completion of the searches according to
the projects connected with publication and examination of the oldest Quran manuscripts similar to an initiated but unconsum
mated project of Sergio Noya Noseda as well as in consequence of conclusion of a series of researches on Ancient Arabian
dialectology and comparative contextual study of Quran vocabulary and preIslamic poetry. The forthcoming of a new series
of «Great Translations» is in store. It is evident today that these translations will be a result of the integrated efforts of differ
ent countries’ scientists. The odds are that the text variants in different languages will be based on the substantially common
exploratory resources and the national translation traditions. The appearance of this series of translations will be preceded with
the researches devoted to the VIth –VIIth centuries Arabian archaeology and ethnography and creation of the combined e
library of Quranistic works in different languages. Nevertheless, the abovestated does not mean in any way that today we have
to barely wait for the fruits of this enormous work by the international scientific team.
The undertaken research, which had become possible thanks to use of method of comparative contextual and diachronic
analysis of the Quran vocabulary’s lexical and semantical groups on basis of their juxtaposition with the linguistic materials
of the epoch (the VIth–VIIth centuries) and the common Semitic lexical fund, permitted us to reveal and describe the most
important structures of everyday life (trade, cult, cattlebreeding, farming, handicrafts and trades, settled dwelling complex,
domestic lifestyle, and domestic culture). At the same time, the article analyzes not only etymology of the material liferelated
terms but also a model of their dissemination.
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been also the 1960s’ exploration of this territory by the workers of the then Institute for Art Studies, Folklore and Ethnography
within the bounds of preparation for publication of «The Regional Historical and Ethnographical Atlas of Ukraine, Belarus and
Moldova», as well as the 1970s’ observations developed into the volume «The Vinnytsia Region» as a part of «The History of
the Cities and Villages in the Ukrainian SSR» series. However, there is still no integral account of the regional ethnocultural
issues. Thus, our expedition’s objective was to fill as much as possible the existing gaps in the research of traditional life and its
transformations within the space of interethnic interaction on the UkrainianMoldovian borderland.
Using the methods of fixation, processing and analysis of field materials, we explored the 12 settlements located straight
on the mentioned borderland (villages Bernashivka, Lypchany, Kozliv, Nahoriany, Liadova, Yaryshiv, SlobodaYaryshivska,
Serebriya, Nemiya, Bronnytsya, Olenivka, and Yaruha). We interviewed 27 respondents being the Ukrainians, indigenous
and permanent residents of these villages.
The collected data deal with the oral history, calendar and family rituals, folk architecture, handicrafts and trades of the
local population. Previously reviewing this information, we found many similarities between the Moldovians and Ukrainians
on the cisDniestrian lands, particularly, in the household, clothing, food, winter calendar rituals, terms of relationship in the
family traditions, etc.
One may conclude that the frontier cisDniestrian region has a singular ethnocultural flavour. In some ways, the various
household and spiritual practices of the local population can be explained through a specific landscape and climate, historical
and social conditions, as well as through the direct contact with the Moldovian surroundings.
The results of the expedition could be used by anthropologists, sociologists, historians, ethnographers and all the people
concerned for further research.
Krasykov mykhailo. From the Folkloric and ethnographic materials Recorded on the Belgorod Lands. In 2003–
2004, the Kharkiv Union of Ethnographers and Folklorists conducted three expeditions to the Ukrainian villages in Shebekino
District of Belgorod Region, Russia – a historical territory of Sloboda Ukraine.
From the Ukrainian elderly people (predominantly women born in 1915 to 1942), the author collected the folk materials
in the following fields of lore, customs and rites: signs and superstitions relative to days of week (Monday, Tuesday, Friday,
and Sunday), agronomy (vegetable growing, lunar phases and corresponding household and family occupations), aviculture
(«auxiliary» coins), meteorological (earliest thunder, «a lightning will set a hut on fire») and astronomical (crescent moon, leap
year) phenomena, folk medicine (inebriety, hiccup, oscitation, infantile paralysis, fuss, jinx), and demonology (brownie, child
intimidation), as well as folk courtesy (feast, rules of table conduct, obscenities) and everyday magic («what one should take
along while going to the law»).
Hanus (Trumko) Dzvenyslava. Birth Rites on Volyn. The birth rituals of the Volyn population consist of a system of
customs and traditions that clearly show change and extinction of the old traditions and formation of the new ones, as well as
intergenerational experience transmission. Preservation and maintenance of a large number of birth rituals are caused by many
factors, such as the socioeconomic background, or ethnic and cultural traditions. The local differences in ritual performance were
minor. They manifested themselves only in certain aspects concerning the attributes and ritual participants; and the customs
similarity became apparent in their meaning and time of performance.
The prenatal customs of the population of the area under study consisted of magic warnings and beliefs of imitative nature,
particularly, the prohibitions which limited the behavior of a pregnant woman. Most of them had medical and protective value
and were intended for assisting the expectant mothers in giving birth to healthy children.
The rituals performed during childbirth are less recorded. It certainly could be attributed to the age of the respondents
as most women interviewed gave birth to children already in hospitals, although, in spite of this fact, some respondents still
remembered the names of the grandmothers who «bound a navel». The childbirth process, besides the rational actions, was
accompanied by a number of magic rites being the attempts to relieve a parturient from the birth pangs.
The rural population’s incomprehension of the causes of infant mortality or children diseases contributed to formation of a
complex of beliefs in evil spirits and jinxes. After the folk beliefs, from a child’s birth till baptism, he/she submits especially easy
to the influence of evil forces. In order to secure a newborn child against it, his/her parents use different apotropaic charms and
carry out the apotropaic rituals. The first bathing of a child is of great importance, and for religiousprotective reasons, holy
water and herbs are added to a proper bath.
The population of Volyn paid a considerable attention to rituals through which they tried to influence the future of a child,
to ensure him/her happiness and wellbeing. To realize this idea, there were the rituals performed on the day of child’s baptism,
especially during the festive meal that symbolized a ceremonial accession of a newborn child to the family circle.
It was a lack of proper medical assistance in the Volyn villages that made parents try to treat their children by themselves
using various magical practices. The best the respondents remember ways of treatment related to infantile sleep restoration.
Thus, on basis of the field materials, one may conclude that the customs and rituals existing in the Volyn villages and related
to childbirth have been traced to the ancient preChristian beliefs and symbols despite the parallel practice of the Christian rites.
of monographic research of village Veremiivka, a typical Cossack one which is famous for its rebellious history and the 1920s
national liberation movements. In recent history, Veremiivka has joined the ranks of infamous «drowned villages».
The purpose of expedition was to record a current state of the Ukrainian ethnocultural heritage, to retrace a transformation
of the national culture phenomena due to influence of social factors, and to investigate a scope of national historical memory. For
six days, about 60 village’s old residents, aged 67 to 100 have been interrogated. There have been received data on the national
religiousness, traditional trades and handicrafts, economic occupations, national cookery, family and calendar ceremonials,
stories of oral history (about the Famishment, World War II and deportations). From the participants of a folklore group (art
director – H. Ropay) there have been written down the examples of village songs: Christmas carols, wedding and lyrical songs.
Owing to assistance of the employees of private historical and ethnographical museum of Veremiivka village «The Ukrainian
Cossack Lands», the members of expedition partially succeeded in reconstructing a local wedding ceremony. For that, they have
used the elements of national clothes from the museum funds, as well as transport, dwelling houses and architectural installations
placed on territory of the outdoor museum.
Moreover, there has been a study of the local population identity forms. The family archives of many Veremiivka inhabit
ants store the documents that are evidence of their belonging to the old Cossacks and nobility. Nevertheless they dare not to
promulgate these records because of malign fear of repressions. In the 1950s, the Kremenchuk water power station development
on the Dnipro River has occasioned flooding and resettlement of considerable part of populated localities along the bank of the
Dnipro. Veremiivka was one of such localities. The preparation of the territory for flooding has lasted for several years.
For a week, due to an integral nature of the same village research, a group of scientists has not thoroughly developed all
the topics. Quite the contrary, new unexpected plots of oral history stories and descriptions of ethnographic topics and modern
cultural realities of the village have appeared. The source of dissemination of historical and ethnographic information on the
village are its two museums – a village museum of regional studies and a private historical and ethnographical museum «The
Ukrainian Cossack Lands», founded by a native of Veremiivka V. Nediak.
Boriak Olena, Buiskykh Yuliya, Vorobei Olha, makhovska Svitlana, Sauliak Bohdan. modern Researches on
Podillia ukrainian ethnoculture.
The article makes the preliminary conclusions of ethnographic expedition, organized by the researchеrs of the Ukrainian
Ethnological Centre to Khmelnytskyi Region in June 2013. The route method was applied to investigation of 17 villages of 8
districts of this region. These villages are traditionally believed to be a part of Podillia as a historicalethnographical region,
namely, its western part. The researchers succeeded in complex gathering of the fieldwork materials. The latter represent the
various directions of traditional spiritual and material culture, in particular, of wedding, birth, burial, and calendar rituals, oral
history, meteorology, mythology, hygiene, medicine, folk food, woodworking trades and handicrafts, clothes, etc. The conducted
expedition made it possible to record a huge valuable information scope and to discern both a degree of tradition preservation
and its transformation.
The expedition gathered material on the peculiarities of the crafts, in particular, coopery, conveyance and so on. A lack
of distinct specialization of craftsmen might be noted as a specificity of the region. Up to now it has narrowed to the limits of
carpentry and production of household utensils. The study of Podillia Ukrainian traditional clothes showed that the memory
of respondents about complex of traditional clothes hardly remains. There have been recorded the sporadic evidences about
peculiarities of Podillia chemises and shirts. Some expedition participants succeded in gathering a description of peculiarities of
apron production and decoration. Also there has been recorded an information about methods of fabric coloring.
As follows from the fieldwork materials, there was no strict traditional allocation of responsibilities between man and woman
in family. The parents of our respondents were mostly attached to the democratic principles of parenting. The ritual births,
wedding and burial cycles are discovered in all traditional (as for the present region) components in our field materials. As a
parallel, a terminological specificity of the rituals was recorded, including the names of corresponding characters, ritual actions
and symbols. The prohibitions and warnings related to behavior of pregnant women, brides and bridegrooms, the participants
of burial ceremonies are of a special interest. The mythological stories as well as mentions about the mythological characters
were recorded in every locality. Both, first and second, components are indicative of their vitality. The stories contain a set of
traditional plots, thereby remaining extremely didactic.
Holovko Оleksandr, Sauliak Bohdan. Travelling over Podillia (ethnographic Observations made by members
of the expedition to mohyliv-Podilskyi District of Vinnytsia Region). The article presents the personal observations of
the participants of ethnographic expedition over Podillia as well as their preliminary results. The journey made on July 9–19,
2013 was a stage of realization of the Ukrainian Ethnological Сentre planned research issue, in particular, on a position of the
Ukrainian race in the space of modern interethnic cooperation on the borderland.
The opportuneness of the choice of direction and outline of expedition route was primarily caused by the fact that the last
substantial ethnographic study of the chosen area has been conducted in the second half of the XIXth century by A. Afanasi
yevChuzhbynskyi and the SouthWest Department of the Russian Geographical Society headed by P. Chubynskyi. There has
http://www.etnolog.org.ua
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| id | nasplib_isofts_kiev_ua-123456789-202849 |
| institution | Digital Library of Periodicals of National Academy of Sciences of Ukraine |
| issn | 0130-6936 |
| language | English |
| last_indexed | 2025-12-07T17:41:07Z |
| publishDate | 2013 |
| publisher | Iнститут мистецтвознавства, фольклористики та етнології iм. М.Т. Рильського НАН України |
| record_format | dspace |
| spelling | 2025-04-16T08:16:08Z 2013 Summaries // Народна творчість та етнологія. — 2013. — № 4. — С. 150-155. — англ. 0130-6936 https://nasplib.isofts.kiev.ua/handle/123456789/202849 en Iнститут мистецтвознавства, фольклористики та етнології iм. М.Т. Рильського НАН України Народна творчість та етнологія Резюме Summaries Резюме Article published earlier |
| spellingShingle | Summaries Резюме |
| title | Summaries |
| title_alt | Резюме |
| title_full | Summaries |
| title_fullStr | Summaries |
| title_full_unstemmed | Summaries |
| title_short | Summaries |
| title_sort | summaries |
| topic | Резюме |
| topic_facet | Резюме |
| url | https://nasplib.isofts.kiev.ua/handle/123456789/202849 |