Ukrainian Folklore in Kazakhstan by Natalie Kononenko
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No. 9 THE UKRAINIAN WEEKLY SUNDAY, FEBRUARY 26, 2012 11 Ukrainian folklore in Kazakhstan by Natalie Kononenko PART I Pavlodar is on the other side of the earth – quite literally. There is a 12-hour time dif- ference between Edmonton, Alberta, where I live, and Pavlodar, Kazakhstan, where I spent a month of my summer. Thus, when it is 6 a.m. in Edmonton, it is 6 p.m. in Pavlodar. Getting to Pavlodar takes a full day. I left on the evening of June 15 and, had I made all my connections, I would have arrived on the morning of June 17. Coming home, my travel time, with plane changes, was 23 hours and 45 minutes. So why go to Pavlodar? Part of it is the adventure of it all. But it is not just the risk- taking side of my nature that took me to Pavlodar. There were many other reasons. The personal ones revolve around a desire to see Central Asia, to compare the Kazakh steppe to the Ukrainian one and to the Natalie Kononenko Canadian prairies, to learn more about the Greeting folklorists in Krasilivka. Liubov Yosipivna Loban holds the bread she Bayterek, the observation tower in Turkic world. baked. Next to her is Vira Afanasivna Shpyrt. Astana. Like many Ukrainians born outside of going to Pavlodar. Many of the villages to ology dictated a certain interpretation of ry department who were documenting the their home country, I had an imagined the north and east of Pavlodar, villages with folklore and allowed collection of only sacred heritage of the Canadian prairies, Ukraine – a constructed and romanticized names like Khmelnitskye, were settled by those genres that supported a Soviet- photographing rural churches that had fall- picture of my homeland that I had formed Ukrainians at about the same time that approved world view. Thus, genres that en into disuse and might soon disappear. in my mind and that begged to be com- Ukrainians came to Canada. Studying folk- might be construed to extol Ukrainian Working with this group I asked the histor- pared to the real thing. I have been able to lore in these villages would do a great deal nationalism, such as historical poems or ical questions that they wanted answered satisfy my desire to see the real Ukraine, towards helping me understand Ukrainian dumy, were taboo, and I felt that it was my and, for the folklore component, I asked having done extensive fieldwork there folklore in Canada. I had learned over my duty to write about these poems and other about rituals. I asked about holidays such since a few years after Ukrainian long academic career that comparative historical genres and about the profession- as Christmas and Easter. I gathered infor- Independence and having travelled to work is enormously rewarding. If one can al minstrels who performed them, which I mation about weddings and funerals and many regions of the country. look at a phenomenon such as adaptation did. baptisms. I also did some documentation of Unlike many Ukrainians, however, I also to a new setting from more than one per- The Second All-Russia Folklore Congress material culture, namely embroideries and had an imagined Central Asia. I am not sure spective, then the insights one gains are was not all-Russian by any means. In fact, other textiles, and interviewed collectors of how I acquired this image. Perhaps it was multiplied many-fold. there were many colleagues from Ukraine Ukrainian folk art. my work on Ukrainian “dumy,” epics in So, when the opportunity to do field- and other nation-states that had once been My work in Ukrainian Canada was most which Turkic warriors come charging from work in Kazakhstan presented itself, I part of the Soviet Union. The papers these enjoyable and rewarding, but I knew it the steppe. Perhaps it was the time that I accepted. I will not pretend that I did not folklorists, and those from Russia itself, could be better still with a comparative spent in Turkey working on my doctoral hesitate. I knew that the trip would be diffi- presented were very good. Listening to dimension. Here too the Second All-Russia dissertation. Whatever the cause, I had cult and that the circumstances under them I got no sense that something was Folklore Congress came into play, for it was acquired my imagined Central Asia – and I which I would work would be trying. Later, being left unexplored or that scholars were there that I met Alevtina Cvetkova, a folk- had never seen the real thing. Thus, my when things went wrong and a money forcing an interpretation onto their data. lorist from Pavlodar Toraygyrov State curiosity was great. transfer I sent was not accepted, when Their folklore work was of the highest University. She invited me to join her on a There were also academic reasons for e-mail failed to function, when I was unable quality. field trip to the Ukrainian villages of to reach any of my contacts by phone, my At the same time it became painfully Kazakhstan. For her, inviting me was an Natalie Kononenko is professor and Kule doubts about the wisdom of my decision to clear that similarly good folklore work was opportunity to learn about Western Chair of Ukrainian Ethnography at the travel mounted. But I went nonetheless. not being done in Canada. People would approaches. She perhaps also saw a chance University of Alberta. She received her Ph.D. The catalyst for the trip was the Second ask me about the study of Ukrainian and to advance her own position at her univer- from Harvard University in Slavic and All-Russia Folklore Congress in Moscow, other Slavic traditions in Canada and I had sity and to push for more attention to the Turkic folklore under the direction of held in February 2010. A friend talked me to admit that much of the collecting work study of Slavic folklore in a political atmo- Omeljan Pritsak and Albert B. Lord, and into going – then cancelled her trip so that I here was done by students. The sort of sphere that promoted all things Kazakh at taught for 30 years at the University of ended up being the only person from North detailed and systematic research that was the expense of other nationalities. For me it Virginia before coming to Canada. She is the America at the meeting. But the adventures being done in the post-Soviet world was was that chance to go to Central Asia. author of “Ukrainian Minstrels: And the of that meeting are the topic of another sadly lacking in Canada. It was this realiza- Academically, the Kazakhstan project Blind Shall Sing” and “Slavic Folklore: A story. tion that led me to commit myself to was to be similar to my work in Canada: it Handbook” and has edited books on Prior to that Congress I had felt that one Ukrainian Canadian folklore research. was to be the collection of ritual informa- Ukrainian dumy and “The Magic Egg and of my tasks as a scholar was to present the I started on Ukrainian Canadian field- tion. The comparative part was to include Other Tales from Ukraine.” Her trip to folklore of the Slavic world, specifically work in the summer of that same year. I both Canada and Ukraine, because my Kazakhstan was sponsored by the Kule Ukraine, in a manner that my Soviet headed out to the Peace country of north- many trips to Ukraine had also produced Endowment. Ukrainian colleagues could not. Soviet ide- ern Alberta with colleagues from the histo- extensive documentation of ritual. I must thank Ms. Cvetkova for giving me my Kazakh opportunity and I must also com- mend her for having the courage to invite a woman she had barely met to come and live with her for a month. I learned a great deal in Kazakhstan. I learned about ritual processes and adapta- tion to a new environment, the academic purpose of my trip. I also learned about possible reactions to the post-Soviet world and variation in the creation of new nation- states from old Soviet fabric. I learned about ethnic tensions. I learned about the role that folklore plays in the lives of people no matter who or where they are. My trip began with official duties. Bureaucracy and proper procedure are very important in Kazakhstan, perhaps as much as they were the Soviet Union, and this was brought home to me time and Alevtina Cvetkova in Pavlodar. She is a again. My flight into Kazakhstan was Peschanoye was once a Kozak outpost on the River Irtysh. Shown are the remnants of a professor at Pavlodar Toraygyrov State Kozak grave marker. University. (Continued on page 17) No. 9 THE UKRAINIAN WEEKLY SUNDAY, FEBRUARY 26, 2012 17 was a foreigner and decided to kidnap me and hold me for Ukrainian folklore... ransom. I faced no such dangers in Kazakhstan. In addition to the bureaucracy and the close monitoring (Continued from page 11) of my activities, there were many other things in plagued with problems from delayed take-offs to missed Kazakhstan that reminded me of my times in the Soviet connections and lost luggage. Union. One was the lack of consumer goods, especially When I finally arrived in Pavlodar I was allowed to rest Western ones. There are no McDonalds in Pavlodar, or briefly and then sent to perform bureaucratic chores. I was even in the capital, Astana. You cannot buy a Coke, though told I had to register my residence, something I have not Ukrainian juices and horilka were available, and the local had to do in Ukraine since Soviet times.