Summaries
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Iнститут мистецтвознавства, фольклористики та етнології iм. М.Т. Рильського НАН України
2013
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| Назва видання: | Народна творчість та етнологія |
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Резюме Резюме Summaries Народна творчість та етнологія |
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Iнститут мистецтвознавства, фольклористики та етнології iм. М.Т. Рильського НАН України |
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Summaries // Народна творчість та етнологія. — 2013. — № 5. — С. 135-140. — англ. |
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Народна творчість та етнологія |
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135
SUMMARIES
Kozholianko Heorhii. Taras Shevchenko and the mid-XIXth Century Ukrainian Ethnography. The article deals
with the ethnographical activities of Taras Shevchenko and shows his contribution to ethnography. Through analysis of prose
and poetical works, the author retraces how T. Shevchenko made use of the Ukrainian and foreign traditional culture materials
to demonstrate their national identity.
T. Shevchenko was one among the earliest scholars who developed the ethnographical questionnaire for collecting the
ethnographical information from the respondents. He has handed this questionnaire over to a Pryluky teacher Ivan Maksymovych,
and has been given the research data by it after serving his banishment.
The ethnographical specificity of the T. Shevchenko works lies in the fact that his verses and poems have portrayed the
reality of those times but on the whole his poetic manner bore the marks of subjectivity.
The lofty people’s poetical ideology, patriotism, civic pathos, humanism, greatness of artistic forms of the T. Shevchenko
poetical works are backed up by an ethnographical impartiality of description of historical events, Ukrainian tangible and
intangible culture.
A reader is used to taking the artistic form of the poet’s works as a reality. He empathizes with the heroes of the poet’s
works as though he participates by himself in the mentioned events and scenes. That is the whole point of the greatness of the
T. Shevchenko poetry.
The poetical and prose works of T. Shevchenko have not only lyricism, strengthening of human dignity, emotional potential
but also rich informative material on history and especially ethnology. Through the specific traits, everyday details the
T. Shevchenko works carry information about the mode of living peculiarities of the Ukrainians in the different historical spells
and particularly within the lifespan of the great poet.
With his poetical and prose works T. Shevchenko seems to appeal to posterity to preserve the cultural heritage for the
following generations and to retain the Ukrainian national shrines in national memory. His works call us to bear firmly in mind
how our ancestors lived, what they did, and what they dreamt of and hoped for.
The historical and ethnological analysis of the T. Shevchenko works indicates that he was an ethnographerethnologist just
in the time of the Ukrainian ethnology’s process of establishment, as the Ukrainian national revival occurred.
Hudchenko Zoya. Architectural Images in the Taras Shevchenko Work. The article examines the T. Shevchenko
literary and artistic heritage from the aspect of architecture and ethnography. The poetical, prose, pictorial and graphic works of
the artist is analyzed as an information source about a development of the midXIXth century Ukrainian settlements.
Furthermore, T. Shevchenko verbally and artistically notched for the posterity the rural and urban architectural landscapes
of that time: peasant yards, huts, utility structures, draw wells, windmills, fences, cloisters, churches, chapels, crosses, etc. The
sketches on location, particularly drawn by the artist while being a member of the Archeographic Commission in 1845–1847,
are exceptionally reliable. At that time he recorded the historical and archeological in the various Ukrainian historical regions –
on Poltavshchyna, Chernihivshchyna, Volyn, and Kyivshchyna.
The great part of the Shevchenko creation deals with a Ukrainian village. An image of a while hut was one of the dearest
ones to the poet argued by a permanent presence of this specific soul defence in all the varieties of his works. It has been noted
before that some work arts of Shevchenko correlate with the literary ones, for the certain themes and attitudes were not depleted
at once but demanded a further creative interpretation.
If to go into analysis of the hut picture context in the Shevchenko work, it can be marked out a few approaches: hut in a rural
landscape; hut as a part of farmstead, as a separate architectural and ethnographic object, and as a fragment with the genre
miseenscène unfolded against a background. Thus, in his drawings and descriptions of rural buildings, Shevchenko gives a
good idea of the natural surroundings of the Ukrainian settlements; a buildings placement on the farmyard; constructional types
of the structures; building materials; a buildings appearance and interior decoration. Such information is both informative and
utilitarian for the scholars and all the people concerned. It is no mere chance that the late XIXth century architects relied on
the Shevchenko works while processing the data on restoring some then nonexistent historical buildings being of great cultural
importance to the posterity. Among these objects are a hut of Shevchenko’s grandfather Yakym Boyko in Moryntsi, a hut of his
parents in Shevchenkove (formerly Kerelivtsi), a house of Ivan Kotliarevskyi in Poltava, a convent in Chyhyryn.
The architectural images in the T. Shevchenko artistic heritage are produced not only by the traditional rural development
but also by observing the urban monumental structures, as well as town and cloistral buildings. The representation of the
monuments of professional architecture required the artist’s high level of workmanship, proportion sense, and knowledge of
European styles. All these features are noticeable in his drawings, sepias and watercolours: Vydubychy Cloister, Cloister of
Exaltation of the Cross in Poltava, Cathedral of the Ascension in Pereyaslav, Bohdan’s Church in Subotiv, Polish Church in
Kyiv, All Saints’ Church in the Kyiv Laura of the Caves, Pochaiv Laura westerly, Pochaiv Laura’s Cathedral (interior), etc.
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Borysenko Valentyna. Traditional Ukrainian Ethnic Culture in Its Historical Development. Valentyna Borysenko’s
article, titled Traditional Ukrainian Ethnic Culture in Its Historical Development sheds light on the issue of the establishment
and development of Ukrainian cultural traditions and domesticity from the Kyivan Rus’ era to the XVIIIth century. For a
better understanding of the Ukrainian national culture’s evolutionary process, the author illustrates the problems concerning
the development of the basic components of the material and spiritual culture of the ethnos over an extensive period of time, as
well as the transformation of various cultural phenomena due to a number of causes. The study particularly underscores the fact
that – based on the agrarian and livestockbreeding nature of the Ukrainian culture – instruments for tilling the land, modes of
transportation, as well as the practice of raising cattle and fowl, and other forms of animal husbandry – all these have attained
a high level of perfection over time. In addition, trade and various types of crafts as well as folk and religious architecture also
have begun to evolve. Finally, a broad and fundamental spectrum of ethnic female and male attire has taken shape during this
time, usually comprising the homespun fabrics. According to historical chronicles, a social differentiation related to clothes was
already evident during the Kyivan Rus’ period. The prosperous stratum of society made use of more ornate styles, imported the
expensive fabrics, furs, etc. Contrariwise, the peasant clothes composed of simpler design was geared to the aspects of physical
labor and daily life. The supplementary activities of Ukraine’s population, namely gardening, fishing, hunting and beekeeping
also developed considerably during the aforesaid period.
Such cultural components as daily and holiday meals, monthly and familyoriented rituals, beliefs, customs and ceremonies
memorializing deceased relatives all have acquired the fundamental ethnic features. The cult of celebrating one’s ancestors,
based on universal Ukrainian ideals, became clearly defined. Christianity’s influence also left an impact due to invasions into
all strata of the urban and rural population. During the preindustrial period, the society has experienced an intense process
of embedding ancient preChristian beliefs as well as the official religion of Christianity. This process became most evident
in the monthly and familyoriented ritualistic practices of the Ukrainian people, when specific ritual elements acquired certain
Christian characteristics. At the same time, it was a longlasting phenomenon, the result of which led to a symbiosis of primordial
and Christian beliefs. Over time, cultural stratification and the adoption of separate elements took place, particularly during the
Cossack era, when various migrations were more prevalent.
An analysis of archeological, written and folklore sources indicates that – despite warfare, strife and other factors –
traditional Ukrainian culture underwent a consolidation within the range of its own ethnic territory and developed in tandem
with the economic and cultural changes of those times.
At the same time, certain local peculiarities of Ukrainian culture have managed to survive throughout the various
geographical regions of Ukraine. Thus, mountain dwellers, steppe settlers and inhabitants of the forest and foreststeppe regions
all maintained their singular traits by means of their cultural and folk art contributions. However, of the utmost significance is
the fact that, from time immemorial, the population of Ukraine has felt both the inherent unity of its culture and the national
characteristics of its ethnographic milieu which are obvious in every aspect of Ukrainian material and spiritual culture.
Tarnavskyi Roman. In Memory of Adam Fisсher. The Biography of the Lviv University’s Professor of Ethnology.
The article deals with a Polish ethnologist Adam Fischer. The scientist was born in Przemysl on the 7th of June, 1889. He
studied at the Faculty of Philosophy at Lviv University (1907–1912). Scientific activity in the field of ethnology A. Fischer
began in 1909–1911, having published a series of ethnological articles. In 1910, A. Fischer was appointed Secretary of
Ethnology Society in Lviv and editor of its magazine Lud (holding these positions until 1939). In 1908–1913 A. Fischer
studied in Vienna, Prague, Budapest, Rome and Berlin.
In 1921, based on the research The Funeral Customs of the Poles. An Ethnological Monograph A. Fischer was nominated
Associate Professor of Anthropology and Ethnology Department at Lviv University. The Head of this Department was the
famous anthropologist Jan Czekanovski. The A. Fischer’s duties at this Department were to give lectures and practicals of
Slavic ethnography, ethnology and folklore.
At the beginning of the 1920s at Lviv University there have been initiated creating of a separate department of ethnology,
so in 1924 A. Fischer was nominated Extraordinary Professor of Ethnology. Immediately after the creation of the Department
of Ethnology at Lviv University, the Institute of Ethnology was opened, which was also headed by A. Fischer.
Since 1920s A. Fischer has started preparing textbooks for the studentsethnologists: The Poles. Handbook of Polish
Ethnography, Rusyns. The Essay on Ethnography of Rus, series Slavic Ethnography (I. Polabians, II. Sorbs, III. Poles),
The Essay on Ethnography of Southeast Poland, etc.
Among the A. Fischer’s scientific interests were Slavic demonology, the Slavic rituals, Polish folklore and especially, trees
in the Polish folk beliefs and rituals.
During the second half of the 1920s – the 1930s A. Fischer often participated in scientific congresses in many countries
(Austria, Belgium, Italy, Germany, Romania, Hungary, France, Czechoslovakia, and Yugoslavia). He set up the connection
with the most famous ethnologists.
In 1939–1941, during the soviet transformation of Lviv University, A. Fischer worked as Professor of Folklore and
Ethnography. The Head of this Department of Folklore and Ethnography was the famous Ukrainian scientist Filaret Kolessa.
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A. Fischer read lectures on ethnography and folklore of the Europeans, mainly Poles, French and Germans, collected materials
on the theme Plants in traditional beliefs, explored the history of Polish ethnology.
Since August, 1941, in the time of the Nazi occupation of Lviv, A. Fischer has served: in the structure of the State Library
in Lviv, as an accountant at the woodyard, at the Lviv branch of the Institute for the German work in the East. During that time
the scientist was sick. A. Fischer died on the 22th of December, 1943, buried in the Lychakiv cemetery in Lviv.
The research and teaching activities of A. Fischer in the field of ethnology, without exaggeration, will be conducive to
considering him to be a European leading ethnologist of the first half of the XXth century.
Staniukovych Mariya. A History of the Philippine Studies in Russia: View from Saint Petersburg. The history
of the Philippine studies in Russia is naturally related to seafaring which has had Saint Petersburg as its centre since the
very origination. The discovery of the Philippines by the Russians has lasted through the XIXth century, chiefly due to
circumnavigation. On the whole, since XVIIIth century, the Philippines have gradually entered into a range of the Russian
economic and cultural interests. Nevertheless the Russian empire never had any political, military or colonial intentions for
the Philippines. The earliest plans of ocean voyages with calling in the Philippines date from the XVIIIth century and are
directly related to the Peter epoch. Then a first tropical expedition was fitted and even shoved out in 1723. The Russian
ships were to traverse the equator, to double Africa and reach Madagascar. However it has eventuated no sooner than
the Catherine epoch, half a century later. At the same period, viz. in 1787, information on the Philippine languages was
published in Russia for the first time.
During the First Russian circumnavigation of the globe under the command of Adam Johann von Krusenstern and Nikolai
Resanov initiated in 1803, the expedition merely on the way back went between the island Taiwan and the northernmost
cluster of islands of the Philippine archipelago. Altogether the early XIXth century has become an epoch of numerous Russian
circumnavigations which contributed to extending the Europeans’ knowledge of the southern seas and the ocean. In the first
third of the XIXth century alone a number of ships have been to the Philippines. The accounts of these journeys were published
in Saint Petersburg; many reports were translated into the Western languages. The most prominent were the works of Otto von
Kotzebue and Vasily Golovnin. The Russian readership gained the first impression of the Philippine archipelago inhabitants’
culture from the primary sources.
A subsidiary valuable source about the culture and everyday life of the Philippines were the letters and diaries of the
travellers and expeditionists as well as the logbooks. These sources comprise the perspicacious observations and quite often
unique information on the cultures of the nations lost while they were being colonized. Up to the present there is no summary
research about the observations of the Russian sailors, who have called in the Philippines, as well as there is as yet no anthology,
into which the texts about the Philippines could have found their way.
Of the later descriptions of the Philippines one may distinguish the 1858 Ivan Goncharov’s travelogue The Frigate Pallas
containing the unique information on the intangible and tangible cultures of the islands’ population.
The Philippine mountaineers called Negritos by the Spaniards were explored by the most illustrious Russian ethnographer
Nicholas MiklouhoMaclay. His scientific quests were maintained in every possible way by the Imperial Russian Geographical
Society founded in Saint Petersburg in 1845 with the active participation of the Russian seafarers –first callers of the southern
latitudes including the Philippines. The IRGS funded the expeditions and issued four journals: Records of the Imperial
Russian Geographical Society and Proceedings of the Imperial Russian Geographical Society, the latter specified in branches
as follows: physical and mathematical geography, statistics, and ethnography. Along with the first travelling records and maps,
the items have as well arrived in Petersburg as the attributes of the Philippine archipelago inhabitants’ traditional culture.
Subsequently, a bulk of these collections has been gathered into the Peter the Great Museum of Anthropology and Ethnography
of the Russian Academy of Sciences.
In the early decades of the XXth century, the Austronesian studies commenced developing in Russia. Three figures then
laid down the foundations of a Russian school of Austronesian linguistics, anthropology/ethnography and folkloristics, namely
Yevgeny Polivanov, Alexander Mervart and Richard Francis Burton.
In the XXth–XXIst centuries, the Philippine studies in Petersburg evolves within the framework of the philological
Oriental studies, anthropology/ethnology/ethnography and folk studies. These areas underwent the massive losses in the
1930s however were not being annihilated. A uniqueness of Saint Petersburg State University (Leningrad State University)
(SPbSU/LSU) Faculty of Oriental Studies and Peter the Great Museum / Institute of Anthropology and Ethnography
(Kunstkamera) at the Russian Academy of Sciences (RAS) has played a positive role. The two centres in which the Russian
Oriental studies and Russian ethnography/anthropology have emerged have not had any counterparts in the whole country up
to the postWorld War II period. All modern Filipinologists in Saint Petersburg are the pupils of Hennadiy Rachkov, Head of
the LSU Faculty of Oriental Studies Tagalog Philology Department which was initiated in 1967.
We hope that this collection – a tribute to a founder of Petersburg Filipinologist school Hennadiy Rachkov – will unite all
the Philippinesoccupied researchers in Saint Petersburg, Moscow, Vladivostok and overseas, the Philippines in the first place.
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Kurochkin Olexandr. Sheepskin Coat Reversing Magic in Wedding Ritual («Wherefore Did a Mother-in-Law
Put a Sheepskin on»). The author endeavours to clarify an origin of the East Slavic nuptial custom – a reversing of sheepskin
coat in the course of the newlyweds’ ceremonial reception and sendoff. The thing is a kind of magic which may be conveniently
defined as a reversing magic or magic contrariwise.
The folk customary practices and a worldview conception concerned make it possible to discover a primary meaning
of clothes ritual reversing. This was not only a magical action but also an important protective (apotropaic) means the same
efficacious as fire, iron or red colour. One should think that during the heathen domination a contrariwise / inside out operating
principle was widely applicable within the calendar and family rites. On adopting Christianity this ritual method has lessened its
scope to a considerable extent and diminished to an instrument of so called folk magic, thereby having become one of the wizard
manner characteristics – sorcerers, witches, fortunetellers and conjurors of every sort and kind.
A sheepskin coat turned inside out played an important role in the Ukrainian traditional wedding activities. In an ancient
tradition, a bride put a sheepskin coat (fur coat) on herself while marrying, and there was a covering of the benches close to corner
of honour and a dough trough with a sheepskin while performing a solemn ritual posad (seating) of a newly married couple.
The highest level of concentration of the various magical symbols and actions relating to sheepskin is retraced in the
ceremony of sendoff of a bridegroom’s wedding procession out of his own yard. The ritual scenario of a motherinlaw’s clothing
of herself in the sheepskin turned inside out was almost exactly recurred in a motherinlaw’s ceremonial reception of a soninlaw
in her yard. Thus the same ceremonial twice performed marked the beginning and end of the newly married couple’s wedding
procession. The couple’s spatial movements and the course of ritual proper symbolically represented a journey into the strange
lands and a homecoming.
The examined various interpretations of the wedding magic action – a sheepskin coat reversing – may convince us that in
the traditional consciousness, there has been a close connection of fur and ovine wool with the symbols of good fortune, wealth
and a kin prolongation.
Oliynyk Natalia. Mummery in the Kharkiv Region’s Ukrainian Traditional Culture (After the Folkloric and
Ethnographic Expedition Materials). The paper examines mummery (riadzhennia, disguise) as a phenomenon in the
Kharkiv Region’s Ukrainian traditional culture being an integral component of the calendar ritualistic holidays (winter and
springsummer cycles) and family rites (wedding).
Mummery has had the important religious and magical functions since the ancient times. We believe this has been due to
the fact that a person tried to disguise himself in order to escape recognition. In Kharkiv Region, during Christmas and New
Year holidays there was a rule to mum as a Goat, Old Man, Hunter, Doctor, Melanka, Gypsies, etc. The study examines a role
of every participant in each of the rites.
The Pancake week was marked by leading a goat played by a youngster. He was dressed up in drag or wrapped with straw,
hooked with the horns, and led across a village later on attended with the songs. Also married women tagged a block called
kolodka on to a foot or a hand of the adolescent lads. This symbolized an infant yet unborn.
The holidays of Pentecost – Midsummer Day mark out a springsummer cycle. At present, a Poplar ritual is no longer
observed, although the song about a poplar is performed being currently a part of the Kupala ritual songs. Usually, a Marynonka
was dressed up on this holiday, and also Kupala very rarely joined her. Marynonka was a tree branch (Tatarian maple, cherry
tree) or a rag baby, grassy doll, etc.
Mummery is most widely used in the family rites – on a wedding. Disguising is usually peculiar to the second or third
day of the wedding. Commonly, there is a mumming as a Bridegroom and a Bride. As a rule, a woman disguises as a groom,
and a man dresses himself in drag as a bride. There are also other characters: Gypsies, a Doctor, a Blacksmith. Parents and
godparents are carted and driven to a river or a puddle for bathing. All the actions performed by maskers are accompanied with
a boisterous laughter of all the attendants.
According to the research results the author concludes that the disguising participants have no any specific scenario, they
have only a direction and a task which they use at their own discretion to achieve a specific goal. Thus, mummery in the
Ukrainian traditional culture within historical Kharkivshchyna is an integral part of the calendar ritualistic holidays and family
rites. With the lapse of time, the holidays have changed, transformed and acquired a new social meaning.
Ivanevych Liliya. Historical Geography and Historical Ethnography’s Range of Research of the Podillia Ukrainian
Folk Attire. The article reveals a modern condition of scientifical development of a question of distinguishing the historical
geography and historical ethnographicy’s range of research of the Podillia Ukrainian folk attire as one of the important components
of traditional culture of people’s mode of life. Also disclosed are the processes of the Podillia Land administrative divisions’
development in the course of its historical formation since Bolohiv Land, and proceeding with examination of Ponyzzia, Podillia
Rus, Podillia Land, Principality of Podillia, Podillia Voivodeship, up to Podillia Province. Further presented is a thorough
analysis of the present scientific concepts on the utmost contours of the region marked out and its internal local distinction. The
authoress argues that there are a few theories including those of the modern scholars concerning any of the Podillia borders,
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whether Western or Eastern, Southern or Northern, and therefore the question of defining the true frontiers of Podillia, which
has not been forming a single territorial entity, is left open. However, due to the profound critical evaluation of the examined
concepts, in the article there is an attempt to distinguish the frontiers of the Podillia Land as a historical and geographical area,
which occupies the Southern Buh basin and the Dniester leftbank basin, and as a historical and ethnographical region, which
is bordered by Opillia to the west, Bukovyna and Pokuttia to the southwest, and Volyn to the northwest; the Overdnipro Land
(or the Midstream Dnieper Land) to the northeast and east, and the Northern Black Sea Coastal Land (or Southern Steppe
Ukraine) and Moldova (a former territory of Bessarabia) to the southeast.
The Podillia ethnographical borders are distinguished first and foremost along the rivers Strypa in the west, the Dniester
in the south, the Yatran in the east, the Yahorlyk, the Kodyma and the Syniukha in the northeast, and the Sluch in the north.
Therefore, in the subsequent historical and ethnographical research of Podillya, it should be used the districts (of appropriate
regions), as follows: Borshchiv, Buchach, Husiatyn, Zalishchyky, Pidvolochysk, Terebovlia, Ternopil, and Chortkiv districts
(Ternopil Region); Vinkivtsi, Volochysk, Horodok, Derazhnia, Dunaivtsi, KamianetsPodilskyi, Krasyliv (southern part),
Letychiv, Nova Ushytsia, Starokostiantyniv (southern part), Stara Syniava (southern part), Khmelnytskyi, Chemerivtsi,
and Yarmolyntsi districts (Khmelnytskyi Region); all the districts of Vinnytsia Region; Berdychiv and Liubar districts
(Zhytomyr Region); Haivoron, Holovanivsk, and Ulianovka districts (Kirovohrad Region); Balta, Kodyma, and Savran
districts (Odesa Region); Kryve Ozero District (Mykolaiv Region); Khrystynivka District (Cherkasy Region); lastly,
Zastavna and Khotyn (southern part) districts (Chernivtsi Region). If to take into consideration some local specificities of
the Podillia traditional attire outfits we consider necessary to zone Podillia as Bukovyna Podillia (abovementioned districts
of Chernivtsi Region), Western Podillia (abovelisted districts of Ternopil Region), Eastern Podillia (abovenamed districts
of Vinnytsia, Zhytomyr, Kirovohrad, Odesa, Mykolaiv and Cherkasy regions), and Central Podillia (aforesaid districts of
Khmelnytskyi Region).
Shcherban Olena. Clay Colander in the Ukrainian Food Culture: Shape and Purpose. The article deals with
one of the types of Ukrainian national pottery – colanders. Although pottery of Ukraine is a subject of numerous scientific
publications, colanders still remain insufficiently researched. In the generalizing works, they are normally given one or two
sentences. This indicates a certain disregard of this type of dishes, and an absence of scientific interest in its research. Among
the main reasons of the situation, we mark out two: paucity of this type as compared with other ones and tardy appearance
in people’s everyday life.
A household has generally used no more than two colanders at the same time, and the earliest precisely dated sources
of scientific information on their use on the territory of Ukraine trace back to the early ХХth century. Obviously, they have
appeared in the Ukrainian culture under the influence of the West, which is implicitly shown by the most popular name for these
products – друшляк – that comes from the German word durchschlagen – go (through), punching hole. The most available
examples of the clay colanders date to the first half of the XXth century.
Over the secondthird quarters of the XXth century clay colanders have spread, in fact, onto all ethnographic regions of
Ukraine, differing in shape and decoration. For all of them there is a shared form – bowlshapedness. The main formmaking
feature is a presence of numerous apertures, commonly located at the bottom of wares. Although, for example, on the territory
of Western Ukraine, colanders pricked from bottom to brim have been used.
And what influenced the wide spread of this new type of production into the Ukrainian culture? The most credible
hypothesis is that colanders have become widespread in using and producing under the influence of food recipe changes being
used in everyday food culture.
For the first time there are a presentation of generalizing description of shapes and decoration of the clay colanders in the
different Ukrainian regions, and characterization of their purposes. There is also a conclusion about usage of this kind of figuline
everywhere in Ukraine, about its regional specifics relating to the culinary traditions of one or another usage area.
Hanus Dzvenyslava. Child Social Adaptation in Birth Rituals. One of the main aspects in the research of the Ukrainian
antiquity is studying family customs and rituals. The chief purpose of establishing a new family is procreation. Traditionally,
the social adaptation of a child was accompanied by the rites of his/her first bathing and church baptizing as well as by the
actions before and after church baptizing, namely, name and godparents’ selection, celebration in honour of a newborn. Bringing
a newborn to a family circle was associated with magical acts aimed at endowing a baby with positive qualities and protecting
from evil forces.
On the basis of the author’s ethnographic field material the article analyzes the main rituals aimed at a newborn’s joining
the society. In these customs, change and extinction of old traditions and formation of new ones, intergenerational experience
transfer are clearly seen. The magical aspect is excluded and replaced by a rational basis. Thus, in the present conditions, birth
rituals are associated with future professional capacities of a child and are most performed and stable. The example is the rites
which accompanied the first bathing of a baby. The magical effect of a font was strengthened by adding a number of symbolic
objects (pens, needles, coins) to water.
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One of the main points in joining a child to a community was a name and godparents’ selection. In choosing a name for a
baby, the key role was played by the parents who preferred the church names. The decent people were chosen as godparents,
as it was believed that a child could learn from their characters. Normally, church baptizing of a child was a completion of the
process of accepting a child for the society. While preparing a child for baptizing, the main role belonged to the midwife, now
replaced by a child’s grandmother. Ritual and magical acts such as putting a child on a sheepskin coat, on a stove, on a table,
have lost their value today and are not carried out, although some of them have found their mark in less complex customs. On
the occasion of the baptism of a child and the recognition of him/her as a full member of the community, a christeningparty was
celebrated. It was a family festive dinner in honour of a newborn, where godparents, near relations and neighbours were invited.
The leading motive of the celebration was giving presents to a newborn.
In the rituals of child social adaptation, there are some practices which are typical not only of the population of Ukraine, but
also of other Slavic peoples. Local differences in the performance of these ceremonies are minor and occur in individual details
and elements of their structure. The preChristian basis is traced in many rites of a child’s joining the community, despite a
parallel practicing with the Christian ones.
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