The Creative Quartet from Kiev Makes Music That Sounds Like
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Ukrainian Folk Singing in NYC
Fall–Winter 2010 Volume 36: 3–4 The Journal of New York Folklore Ukrainian Folk Singing in NYC Hindu Home Altars Mexican Immigrant Creative Writers National Heritage Award Winner Remembering Bess Lomax Hawes From the Director Since the found- a student-only conference. There are prec- Mano,” readers will enjoy fresh prose pieces ing of the New York edents for this format, also. In commenting and poetry in English and Spanish from a Folklore Society, the on the 1950 meeting, then-president Moritz recently published anthology, produced by organization has pro- Jagendorf wrote, “Another ‘new’ at the Mexican cultural nonprofit Mano a Mano, vided two consistent Rochester meeting was the suggestion to the New York Writers Coalition, and a group benefits of member- have an annual contest among students of of New York’s newest Spanish-language ship: receipt of a New York State colleges and universities for writers. Musician, discophile, and Irish- published journal— the best paper on New York State folklore. American music researcher Ted McGraw since 2000, Voices— The winner will receive fifty dollars, and his presents a preliminary report and asks Voices and at least one annual meeting. or her paper will be read before the mem- readers for assistance in documenting the In the early years, the annual meeting bers.” (It is unclear whether this suggestion fascinating history of twentieth-century took place jointly with the annual gathering was implemented!) button accordions made by Italian craftsmen of the New York Historical Association, The 2010 meeting was held at New York and sold to the Irish market in New York. -
CHERES Hailed to Be “The Best Purveyor of Authentic Ukrainian Folk
CHERES Hailed to be “the best purveyor of authentic Ukrainian folk music in the United States” by the former head of the Archive of Folk Culture at the Library of Congress, Cheres brings to life melodies from the Carpathian mountains in Western Ukraine and neighboring Eastern European countries. Since its founding in 1990 by students of the Kyiv State Conservatory in the Ukraine, the ensemble has enthralled North American audiences with their rousing renditions of folk music performed on the cymbalum, violin, woodwinds, accordion, bass, and percussion. Virtuoso musicians join spirited dancers, all donned in traditional Western Ukrainian hand-embroidered garments, to paint a vivid picture of Ukrainian folk art. The musicians, most of whom are from Halychyna in western Ukraine, are united by an artistic vision to preserve their traditions. “Cheres” is actually a little known Ukrainian term for a metal- studded leather belt formerly used as a bulletproof vest during the Middle Ages. Today, the group Cheres has adopted this Medieval protective shield as their name to symbolize the safeguarding of vanishing folk art traditions from the Carpathian mountains. This seasoned ensemble has performed in nightclubs and concerts in New York City; music festivals in the Tri-State area, including Lincoln Center’s Out of Doors Festival in 2006 and Folk Parks in 2000, as well as colleges and universities on the east coast. Cheres has appeared on television on NBC’s Weekend Today show, as well as the Food Network’s Surprise! show. Tracks from their latest CD, Cheres: From the Mountains to the Steppe” have been played on WNYC’s New Sounds program, as well as other stations in the region. -
Afsnet.Org 2014 American Folklore Society Officers
American Folklore Society Keeping Folklorists Connected Folklore at the Crossroads 2014 Annual Meeting Program and Abstracts 2014 Annual Meeting Committee Executive Board Brent Björkman (Kentucky Folklife Program, Western The annual meeting would be impossible without these Kentucky University) volunteers: they put together sessions, arrange lectures, Maria Carmen Gambliel (Idaho Commission on the special events, and tours, and carefully weigh all proposals Arts, retired) to build a strong program. Maggie Holtzberg (Massachusetts Cultural Council) Margaret Kruesi (American Folklife Center) Local Planning Committee Coordinator David Todd Lawrence (University of St. Thomas) Laura Marcus Green (independent) Solimar Otero (Louisiana State University) Pravina Shukla (Indiana University) Local Planning Committee Diane Tye (Memorial University of Newfoundland) Marsha Bol (Museum of International Folk Art) Carolyn E. Ware (Louisiana State University) Antonio Chavarria (Museum of Indian Arts and Culture) Juwen Zhang (Willamette University) Nicolasa Chavez (Museum of International Folk Art) Felicia Katz-Harris (Museum of International Folk Art) Melanie LaBorwit (New Mexico Department of American Folklore Society Staff Cultural Affairs) Kathleen Manley (University of Northern Colorado, emerita) Executive Director Claude Stephenson (New Mexico State Folklorist, emeritus) Timothy Lloyd Suzanne Seriff (Museum of International Folk Art) [email protected] Steve Green (Western Folklife Center) 614/292-3375 Review Committee Coordinators Associate Director David A. Allred (Snow College) Lorraine Walsh Cashman Aunya P. R. Byrd (Lone Star College System) [email protected] Nancy C. McEntire (Indiana State University) 614/292-2199 Elaine Thatcher (Heritage Arts Services) Administrative and Editorial Associate Review Committee Readers Rob Vanscoyoc Carolyn Sue Allemand (University of Mary Hardin-Baylor) [email protected] Nelda R. -
Chapter IX: Ukrainian Musical Folklore Discography As a Preserving Factor
Art Spiritual Dimensions of Ukrainian Diaspora: Collective Scientific Monograph DOI 10.36074/art-sdoud.2020.chapter-9 Nataliia Fedorniak UKRAINIAN MUSICAL FOLKLORE DISCOGRAPHY AS A PRESERVING FACTOR IN UKRAINIAN DIASPORA NATIONAL SPIRITUAL EXPERIENCE ABSTRACT: The presented material studies one of the important forms of transmission of the musical folklore tradition of Ukrainians in the United States and Canada during the XX – the beginning of the XXI centuries – sound recording, which is a component of the national spiritual experience of emigrants. Founded in the 1920s, the recording industry has been actively developed and has become a form of preservation and promotion of the traditional musical culture of Ukrainians in North America. Sound recordings created an opportunity to determine the features of its main genres, the evolution of forms, that are typical for each historical period of Ukrainians’ sedimentation on the American continent, as well as to understand the specifics of the repertoire, instruments and styles of performance. Leading record companies in the United States have recorded authentic Ukrainian folklore reconstructed on their territory by rural musicians and choirs. Arranged folklore material is represented by choral and bandura recordings, to which are added a large number of records, cassettes, CDs of vocal-instrumental pop groups and soloists, where significantly and stylistically diversely recorded secondary Ukrainian folklore (folklorism). INTRODUCTION. The social and political situation in Ukraine (starting from the XIX century) caused four emigration waves of Ukrainians and led to the emergence of a new cultural phenomenon – the art and folklore of Ukrainian emigration, i.e. diaspora culture. Having found themselves in difficult ambiguous conditions, where there was no favorable living environment, Ukrainian musical folklore began to lose its original identity and underwent assimilation processes. -
Folklore and the Construction of National Identity in Nineteenth Century Russian Literature
Folklore and the Construction of National Identity in Nineteenth Century Russian Literature Jessika Aguilar Submitted in partial fulfillment of the Requirements for the degree of Doctor of Philosophy In the Graduate School of Arts and Sciences Columbia University 2016 © 2016 Jessika Aguilar All rights reserved Table of Contents 1. Introduction……………………………………………………………………………..…..1 2. Alexander Pushkin: Folklore without the Folk……………………………….20 3. Nikolai Gogol: Folklore and the Fragmentation of Authorship……….54 4. Vladimir Dahl: The Folk Speak………………………………………………..........84 5. Conclusion……………………………………………………………………………........116 6. Bibliography………………………………………………………………………………122 i Introduction In his “Literary Reveries” of 1834 Vissarion Belinsky proclaimed, “we have no literature” (Belinskii PSS I:22). Belinsky was in good company with his assessment. Such sentiments are rife in the critical essays and articles of the first third of the nineteenth century. A decade earlier, Aleksandr Bestuzhev had declared that, “we have a criticism but no literature” (Leighton, Romantic Criticism 67). Several years before that, Pyotr Vyazemsky voiced a similar opinion in his article on Pushkin’s Captive of the Caucasus : “A Russian language exists, but a literature, the worthy expression of a mighty and virile people, does not yet exist!” (Leighton, Romantic Criticism 48). These histrionic claims are evidence of Russian intellectuals’ growing apprehension that there was nothing Russian about the literature produced in Russia. There was a prevailing belief that -
This Content Downloaded from 132.174.254.159 on Tue, 08 Dec
This content downloaded from 132.174.254.159 on Tue, 08 Dec 2015 11:09:27 UTC All use subject to JSTOR Terms and Conditions LETTERS FROM HEAVEN: POPULAR RELIGION IN RUSSIA AND UKRAINE This content downloaded from 132.174.254.159 on Tue, 08 Dec 2015 11:09:27 UTC All use subject to JSTOR Terms and Conditions This page intentionally left blank This content downloaded from 132.174.254.159 on Tue, 08 Dec 2015 11:09:27 UTC All use subject to JSTOR Terms and Conditions Edited by JOHNPAUL HIMKA and ANDRIY ZAYARNYUK Letters from Heaven Popular Religion in Russia and Ukraine UNIVERSITY OF TORONTO PRESS Toronto Buffalo London This content downloaded from 132.174.254.159 on Tue, 08 Dec 2015 11:09:27 UTC All use subject to JSTOR Terms and Conditions www.utppublishing.com © University of Toronto Press Incorporated 2006 Toronto Buffalo London Printed in Canada ISBN13: 9780802091482 ISBN10: 0802091482 Printed on acidfree paper Library and Archives Canada Cataloguing in Publication Letters from heaven : popular religion in Russia and Ukraine / edited by John•Paul Himka and Andriy Zayarnyuk. ISBN13: 9780802091482 ISBN10: 0802091482 1. Russia – Religion – History. 2. Ukraine – Religion – History. 3. Religion and culture – Russia (Federation) – History. 4. Religion and culture – Ukraine – History. 5. Eastern Orthodox Church – Russia (Federation) – History. 6. Eastern Orthodox Church – Ukraine – History. I. Himka, John•Paul, 1949– II. Zayarnyuk, Andriy, 1975– BX485.L48 2006 281.9 947 C20069037116 University of Toronto Press acknowledges the financial assistance to its publishing program of the Canada Council for the Arts and the Ontario Arts Council. -
The Slavic Vampire Myth in Russian Literature
From Upyr’ to Vampir: The Slavic Vampire Myth in Russian Literature Dorian Townsend Thesis submitted for the degree of Doctor of Philosophy School of Languages and Linguistics Faculty of Arts and Social Sciences The University of New South Wales May 2011 PLEASE TYPE THE UNIVERSITY OF NEW SOUTH WALES Thesis/Dissertation Sheet Surname or Family name: Townsend First name: Dorian Other name/s: Aleksandra PhD, Russian Studies Abbreviation for degree as given in the University calendar: School: Languages and Linguistics Faculty: Arts and Social Sciences Title: From Upyr’ to Vampir: The Slavic Vampire Myth in Russian Literature Abstract 350 words maximum: (PLEASE TYPE) The Slavic vampire myth traces back to pre-Orthodox folk belief, serving both as an explanation of death and as the physical embodiment of the tragedies exacted on the community. The symbol’s broad ability to personify tragic events created a versatile system of imagery that transcended its folkloric derivations into the realm of Russian literature, becoming a constant literary device from eighteenth century to post-Soviet fiction. The vampire’s literary usage arose during and after the reign of Catherine the Great and continued into each politically turbulent time that followed. The authors examined in this thesis, Afanasiev, Gogol, Bulgakov, and Lukyanenko, each depicted the issues and internal turmoil experienced in Russia during their respective times. By employing the common mythos of the vampire, the issues suggested within the literature are presented indirectly to the readers giving literary life to pressing societal dilemmas. The purpose of this thesis is to ascertain the vampire’s function within Russian literary societal criticism by first identifying the shifts in imagery in the selected Russian vampiric works, then examining how the shifts relate to the societal changes of the different time periods. -
Dahka Brakha Insert V2.Indd
COMING UP AT CAP UCLA Zakir Hussain, Dave Holland & Butler, Bernstein & The Hot 9 Shankar Mahadevan plus Red Baraat CROSSCURRENTS Mardi Gras Bhangra Tue, Oct 6 at 8pm Tues, Feb 9 at 8pm Royce Hall Royce Hall DakhaBrakha plus Huun Huur Tu Fri, Sep 25 at 8pm PROGRAM Royce Hall Huun Huur Tu Kaygal-ool Khavalva Arturo O’Farrill’s Pussy Riot Art, Sex & Disobedience Radik Tyulyush RUNNING TIME: Sayan Bapa Afro Latin Jazz Orchestra in conversation with Edward Goldman Approximately two hours Alexey Saryglar Sat, Nov 7 at 8 pm Thu, Feb 11 at 8pm including intermission. Royce Hall Royce Hall — INTERMISSION — Pre-Show Party on the Royce Terrace 6:30pm DakhaBrakha Featuring music and dancing from Nina Garenetska Firebird Balalaika Ensemble, part of the amazing Los Angeles Balalaika Iryna Kovalenko Orchestra. Olena Tsybulska Marko Halanevych ABOUT THE ARTISTS DAHKHABRAHKA DakhaBrakha is music quartet from Kyiv, Ukraine. Refl ecting fundamental elements MEDIA SPONSOR: of sound and soul, Ukrainian “ethno chaos” band DakhaBrakha creates a world of unexpected new music. Tigran Hamasyan Luys i Luso Noura Mint Seymali & Tal National featuring the Yerevan State Chamber DakhaBrakha was created in 2004 at the Kyiv Center of Contemporary Art “DAKH” Desert Rock Revue by the avant-garde theatre director – Vladyslav Troitskyi – and given the name that Choir means “give/take” in the old Ukrainian language. Theatre work has left its mark on Sat, Dec 5 at 8pm Sat, Mar 5 at 8pm the band performances – their shows have never been staged without a strong visual Royce Hall Royce Hall element. Iryna Kovalenko – vocals, djembe, bass drums, accordion, In 2011, Huun Huur Tu collaborated with prominent Russian MESSAGE FROM THE CENTER: percussion, bugay, zgaleyka, piano composer Vladimir Martynov, who drew on the works by Ira has played Ukrainian ethnic music since her early the visionary early 20th-century avant-garde poet Velimir Tonight’s headlining group DakhaBrakha uses the childhood. -
THE DEVELOPMENT of BANDURA MUSIC ART BETWEEN the 1920S and 1940S
Journal of Ethnology and Folkloristics 14 (2): 44–66 DOI: 10.2478/jef-2020-0015 THE DEVELOPMENT OF BANDURA MUSIC ART BETWEEN THE 1920s A N D 1940s MARYNA BEREZUTSKA Associate professor Department of Folk Instruments M. Glinka Dnipropetrovsk Academy of Music Lyvarna street 10, 49044 Dnipro, Ukraine e-mail: [email protected] ABSTRACT Bandura art is a unique phenomenon of Ukrainian culture, inextricably linked with the history of the Ukrainian people. The study is dedicated to one of the most tragic periods in the history of bandura art, that of the 1920s–1940s, during which the Bolsheviks were creating, expanding and strengthening the Soviet Union. Art in a multinational state at this time was supposed to be national by form and socialist by content in accordance with the concept of Bolshevik cultural policy; it also had to serve Soviet propaganda. Bandura art has always been national by its content, and professional by its form, so conflict was inevitable. The Bolsheviks embodied their cultural policy through administrative and power methods: they created numerous bandurist ensembles and imposed a repertoire that glorified the Communist Party and the Soviet system. As a result, the development of bandura art stagnated significantly, although it did not die completely. At the same time, in the post-war years this policy provoked the emigration of many professional bandurists to the USA and Canada, thus promoting the active spread of bandura art in the Ukrainian Diaspora. KEYWORDS: bandura art • bandurists • kobzars INTRODUCTION The bandura is a unique Ukrainian folk instrument whose history is closely connected with the Ukrainian nation’s history. -
Slavic Pagan World
Slavic Pagan World 1 Slavic Pagan World Compilation by Garry Green Welcome to Slavic Pagan World: Slavic Pagan Beliefs, Gods, Myths, Recipes, Magic, Spells, Divinations, Remedies, Songs. 2 Table of Content Slavic Pagan Beliefs 5 Slavic neighbors. 5 Dualism & The Origins of Slavic Belief 6 The Elements 6 Totems 7 Creation Myths 8 The World Tree. 10 Origin of Witchcraft - a story 11 Slavic pagan calendar and festivals 11 A small dictionary of slavic pagan gods & goddesses 15 Slavic Ritual Recipes 20 An Ancient Slavic Herbal 23 Slavic Magick & Folk Medicine 29 Divinations 34 Remedies 39 Slavic Pagan Holidays 45 Slavic Gods & Goddesses 58 Slavic Pagan Songs 82 Organised pagan cult in Kievan Rus' 89 Introduction 89 Selected deities and concepts in slavic religion 92 Personification and anthropomorphisation 108 "Core" concepts and gods in slavonic cosmology 110 3 Evolution of the eastern slavic beliefs 111 Foreign influence on slavic religion 112 Conclusion 119 Pagan ages in Poland 120 Polish Supernatural Spirits 120 Polish Folk Magic 125 Polish Pagan Pantheon 131 4 Slavic Pagan Beliefs The Slavic peoples are not a "race". Like the Romance and Germanic peoples, they are related by area and culture, not so much by blood. Today there are thirteen different Slavic groups divided into three blocs, Eastern, Southern and Western. These include the Russians, Poles, Czechs, Ukrainians, Byelorussians, Serbians,Croatians, Macedonians, Slovenians, Bulgarians, Kashubians, Albanians and Slovakians. Although the Lithuanians, Estonians and Latvians are of Baltic tribes, we are including some of their customs as they are similar to those of their Slavic neighbors. Slavic Runes were called "Runitsa", "Cherty y Rezy" ("Strokes and Cuts") and later, "Vlesovitsa". -
A Survey of Ukrainian Folk Tales
Research Report No. 56 A Survey of Ukrainian Folk Tales by Petro Lintur Translated and with an introduction by Bohdan Medwidsky Canadian Institute of Ukrainian Studies Press University of Alberta Edmonton 1994 Canadian Institute of Ukrainian Studies Press Occasional Research Reports The Institute publishes research reports periodically. Copies may be ordered from the Canadian Institute of Ukrainian Studies Press, 352 Athabasca Hall, University of Alberta, Edmonton, Alberta, Canada T6G 2E8. The name of the publication series and the substantive material in each issue (unless otherwise noted) are copyrighted by the Canadian Institute of Ukrainian Studies Press. PRINTED IN CANADA Occasional Research Reports A Survey of Ukrainian Folk Tales by Petro Lintur Translated and with an introduction by Bohdan Medwidsky Research Report No. 56 Canadian Institute of Ukrainian Studies Press University of Alberta Edmonton 1994 Table of Contents Preface 1 A Survey of Ukrainian Folk Tales 5 Bibliography 32 PREFACE This survey of Ukrainian folk tales originally appeared in German as an appendix to the collection of Ukrainian folk tales published as part of an international folk-tale series by the Zentralinstitut fur Geschichte, Wissenschaftsbereich Kulturgeschichte/Volkskunde of the Deutsche Akademie der Wissenschaften zu Berlin under the title Ukrainische Volksmar- chen , edited by P.V. Lintur, Berlin, 1972. Petro Vasyliovych Lintur was bom on 4 May 1909 into a family of peasants in the village of Horonda in the Mukachiv district of Transcarpathia. In 1937 he completed his studies of historical philology at Charles University in Prague. During the years of the Hungarian Horthy government’s rule over Transcarpathia, Lintur was a high school teacher in Khust. -
Cornerstones of the Ukrainian Violin Repertoire 1870 – Present Day
Cornerstones of the Ukrainian violin repertoire 1870 – present day Carissa Klopoushak Schulich School of Music McGill University Montreal, Quebec January 2013 A doctoral paper submitted to McGill University in partial fulfilment of the requirements of the degree of Doctor of Music in Performance Studies © Carissa Klopoushak 2013 i Abstract: The unique violin repertoire by Ukrainian composers is largely unknown to the rest of the world. Despite cultural and political oppression, Ukraine experienced periods of artistic flurry, notably in the 1920s and the post-Khrushchev “Thaw” of the 1960s. During these exciting and experimental times, a greater number of substantial works for violin began to appear. The purpose of the paper is one of recovery, showcasing the cornerstone works of the Ukrainian violin repertoire. An exhaustive history of this repertoire does not yet exist in any language; this is the first resource in English on the topic. This paper aims to fill a void in current scholarship by recovering this substantial but neglected body of works for the violin, through detailed discussion and analysis of selected foundational works of the Ukrainian violin repertoire. Focusing on Maxym Berezovs´kyj, Mykola Lysenko, Borys Lyatoshyns´kyj, Valentyn Sil´vestrov, and Myroslav Skoryk, I will discuss each composer's life, oeuvre at large, and influences, followed by an in-depth discussion of his specific cornerstone work or works. I will also include cultural, musicological, and political context when applicable. Each chapter will conclude with a discussion of the reception history of the work or works in question and the influence of the composer on the development of violin writing in Ukraine.