Natalie Kononenko | University of Alberta (original) (raw)

Papers by Natalie Kononenko

Oxford University Press eBooks, Jul 18, 2023

Slavonic and East European Review

Canadian Slavonic Papers, 2018

The study of vernacular religion looks at faith as it is lived and emphasizes praxis. Research co... more The study of vernacular religion looks at faith as it is lived and emphasizes praxis. Research conducted among Ukrainian Canadians living on the prairies shows that the location where beliefs are expressed plays a role in the relationship between individual religion, folk religion, and official religion. Vernacular religion is freely expressed in the home, while its expression within the confines of the church is constrained. Negotiation, sometimes leading to change in church policy, takes place in cemeteries. As parishioners change their definition of personhood and see stillborn babies as human, as they come to consider suicide to be the result of illness rather than sin, their new views can affect the burial practices of their church, forcing it to include previously excluded persons in the sanctified ground of the cemetery. RÉSUMÉ L'étude de la religion vernaculaire examine la foi telle qu'elle est vécue et met l'accent sur la praxis. Cette recherche, menée parmi des Ukraino-Canadiens habitant les Prairies montre l'importance du lieu d'expression des croyances et son rôle dans la relation entre la religion individuelle, la religion populaire et la religion officielle. La religion vernaculaire s'exprime librement à la maison, tandis que son expression est contrainte dans les limites de l'église. La négociation, quelquefois menant au changement dans la politique religieuse, se produit aux cimetières. Comme les paroissiens modifient leur définition de la personne, et voient les mort-nés comme des êtres humains, comme ils en viennent à considérer le suicide comme le résultat d'une maladie et non pas un péché, leurs nouvelles opinions peuvent modifier la pratique d'inhumation de leur église, l'obligeant d'inclure les personnes autrefois exclues dans la terre consacrée du cimetière.

Western Folklore, 2003

The World of Mykola Lysenko: Ethnic Identity, Music, and Politics in Nineteenth and Early Twentie... more The World of Mykola Lysenko: Ethnic Identity, Music, and Politics in Nineteenth and Early Twentieth Century Ukraine. By Taras Filenko and Tamara Bulat. (Edmonton: Ukrainian Millennium Foundation, 2001. Pp. viii + 434, foreword, preface, acknowledgments, introduction, photographs, appendices, bibliography, index. $55.00 cloth) In Kyiv, the capital of Ukraine, a statue honoring Mykola Lysenko as the father of Ukrainian classical music sits in front of the Opera House. But Lysenko was much more than a composer of operas; he was an internationally renowned pianist, a conductor, a choir director, a teacher, and the founder of a music school. More importantly to folklorists, he was Ukraine's first prominent ethnomusicologist, recording a wide variety of folk songs and collecting and describing folk musical instruments from venues throughout his native land. The authors seek to acquaint Western readers with the full range of Lysenko's contributions. They begin with his birth in 1842, describe the village where he was born, and then proceed with an account of his schooling. Like most children of the nobility, Lysenko went to university, first in Kharkiv and later in Kyiv. He received a degree in the natural sciences and briefly served as an arbitrator in Skvyra, but when this position was eliminated he had an opportunity to admit that his passion for music far surpassed his interest in all other subjects. He entered a conservatory in Leipzig and from that point on worked exclusively in music. The authors trace Lysenko's career as a musician and musicologist both chronologically and thematically. They examine his travels in other Slavic countries, his further training at the conservatory in St. Petersburg, and his ethnographic work in folk music. A chapter is devoted to Lysenko as a performer, another to him as a composer, and another to the music school that he founded in Kyev. The authors bring forth the musicians, actors, writers and other artists with whom Lysenko interacted, relate the celebrations honoring the mature composer on the fiftieth anniversary of his career in music, and provide an account of his death in 1912. Of the underlying themes of this book, two in particular stand out. One is political: Lysenko had the misfortune of being interested in things Ukrainian at a time when tsarist policy insisted on Russification. As a result, some of his work could not be published in his own country. This happened to the third volume of his Collection of Ukrainian Folk Songs for Voice and Piano, which had to be printed in Leipzig, only to have its importation into Ukraine prohibited. Other works, such as the operetta Chornomortsi, had to be published in Russian translation; they could not appear in the original Ukrainian. …

(2007) Clandinin. Handbook of narrative inquiry Mapping a methodology. Read by researchers in: 50... more (2007) Clandinin. Handbook of narrative inquiry Mapping a methodology. Read by researchers in: 50% Education, 20% Psychology. The handbook offers coverage of various disciplines and viewpoints, drawing upon narrative inquiry as conceptualized in anthropology, sociology ...

The Slavic and East European Journal, 1992

The Slavic and East European Journal, 1991

The American Historical Review, 2004

Berg Encyclopedia of World Dress and Fashion

Region: Regional Studies of Russia, Eastern Europe, and Central Asia, 2021

Abstract:In addition to their own interpretation of Christianity, Old Believers in eastern Kazakh... more Abstract:In addition to their own interpretation of Christianity, Old Believers in eastern Kazakhstan believe in spirits that link lived space to the people who occupy this space. These beliefs are expressed in personal narratives. The house spirit, or domovoi, is an anomalous creature connected to both the physical structure of the home and to the family that inhabits it. The spirit is of ambiguous gender. It supports religious actions such as blessing the home, and yet its misbehavior can be controlled by priests, by special persons who have no connection to religion, or by cursing the spirit. As a contradictory and anomalous being, the spirit allows Old Believers to explain uncanny events and offer prescriptions for dealing with such events. Analysis of Old Believer personal narratives about the domovoi can provide the distance that helps us understand contemporary attempts to deal with the uncanny, such as conspiracy theories.

Ethnologies

Ukrainians believed and believe in witches. Working in the early twentieth century, Volodymyr Hna... more Ukrainians believed and believe in witches. Working in the early twentieth century, Volodymyr Hnatiuk collected a body of some four hundred texts dealing with witchcraft, witches and sorcerers.1 While collecting material about the rituals of marriage, birth, and death in the summer of 1998, I heard numerous descriptions of magical methods for treating pain and illness. I was also cautioned about magic that might cause harm, even death.1 2 Ukrainian 1. Volodymyr Hnatiuk, Znadoby do ukraiinskoii demonologiii. Although Hnatiuk is listed as the collector, he functioned more as an editor, taking texts submitted to him by various people and publishing them with minimal editing. The Ukrainian demonology sériés is a two volume work which appeared as volumes XXXIII and XXXIV of Ethnografichyi zbirnyk naukovoho tovarystva imeni Shevchenka, L'viv, 1912. The witch, sorcerer and vampire texts used are in vol. XXXIV, p. 64-218. Included are one hundred and fifty-one texts about witches, one hundred and forty-nine texts about sorcerers, both female and male, and fifty-four texts about what was sometimes seen as the male version of the witch, the vampire. Henceforth, citation of the material from Hnatiuk will be in the body, not in the notes, and will be by text number only. Most citations are not exhaustive. There are other relevant texts and the texts cited should be considered a représentative sample. Explanatory material and summaries of narrative content will appear in notes, where appropriate. 2. I worked in the Cherkasy région (Cherkas'ka oblast) during the month of August, 1998. The villages I visited were: Bohodukhivka, Krasenivka, Mokhnach, Velyka Burimka, Krut'ky, Chekhivka, and Melnyky in the Chornobai district (Chornobais'kyi raison), Kropivne, Den'hy, and Domanovo in the Zolotonosha district (Zolotonis'kyi raison), Velykii Khutir in the Drabiv district (Drabivs'kyi raison), Svidyvok, Lozivok, Moshny, and Tubil'tsi in the Cherkasy district (Cherkas'kyi raison), Iabluniv in the Kaniv district (Kanivs'kyi raison), Subotiv in the Chyhyryn district (Chyhyryns'kyi raison), Topyl'na in the Shpola district (Shpolians'kyi raison), Hrechkivka and Velyka Iablunivka in the Smila district (Smilians'kyi raison), and Mliiiv in the Horodyshche district (Horodyshchens'kyi raison). I travelled and collected with Halyna Ivanivna Kornienko of the ethnographie muséum in Cherkasy.

Family Films in Global Cinema, 2015

Folk art and ethnology, 2019

Slavic & East European Information Resources, 2019

Sound files offer the advantage of access to a large volume of data and speech features that cann... more Sound files offer the advantage of access to a large volume of data and speech features that cannot be captured on paper. Sound recordings can preserve a diasporic dialect on the verge of extinction. Cataloging sound files and making them accessible to both the lay community and professionals present new challenges. Collection-level, rather than item-level cataloging helps to deal with commercial music recordings. Double coding, using both the International Ethnographic Thesaurus and specifically Slavic metadata, can make field recordings accessible to both the Slavic community and specialists. Archives of important artists created by amateurs need scholars to generate finding aids.

Canadian Slavonic Papers, 2008

... bad might happen to a pretty and innocent girl all alone and so far from home. ... There are ... more ... bad might happen to a pretty and innocent girl all alone and so far from home. ... There are other differences from the Mikolayenko text. The Canadian-born girl is far less innocent han the one in the ballad I first heard and her behavior is far less commendable. ...