Archaic archetypes and symbols of the Ukrainian and Russian peoples: to debunk the myth of a single people (original) (raw)
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The article presents the genesis and dynamics of the ethnostereotype of Russians in Ukrainian folklore from the 20th and early 21st centuries. The object of the interdisciplinary research is texts from printed sources, archival collections, and texts recorded during the author’s latest fieldwork between 2013 and 2018. The subject of the article is the variability of the ethnostereotype and its features. The goal is the semantic-structural analysis of three main images (moskal, ‘executioner [kat]’, rashyst), the main meaning of which is ‘invader of Ukrainian land’. Based on materials of various genres and the contexts of their functioning, the author proves that the image of the moskal was the most common in the folklore of the First World War. It preserves the archaic semantics of ‘devil’ and ‘alien’ based on folklore models from the 19th century. The image is ambivalent, mainly with negative connotations (uneducated, cunning, treacherous, thieving, rapacious, aggressive, cruel). Th...
Thesis for a Candidate Degree in Philology. Speciality 10.02.01 – Ukrainian Language. – Yuriy Fed’kovych Chernivtsi National University, Ministry of Education and Science of Ukraine, Chernivtsi, 2016. The thesis is dedicated to the analysis of the features of mythological ethnocode of culture representation in Ukrainian phraseology. Special attention is paid to the definition of a key term of the research: the code of culture, the ethnocode of culture, the mythological ethnocode of culture, the intercode transition. The study specifies the structure of the mythological ethnocode of culture owing to the distinction of the central (ideas of Slavic gods, demonic and half-demonic beings) and peripheral (a combination of mythological and Christian ideas, a concept of animism of natural forces and phenomena, a mythological interpretation of time periods, space, etc.) parts. The ethno-linguistic analysis of Ukrainian phraseology, stipulated by Slavic mythology, is performed on the material of folk and lexicographical sources of the XVIII – XXI centuries. Encoded elements of mythological worldview are associated primarily with demonological (nature spirits, evil spirits, demons of assignation, generalized image of evil spirits, illnesses animization, folk demonological images) and half-demonological (a witch, a vampire, a werewolf) notions; a notion of Slavic gods (Perun, Veles, Troyan, Svaroh, Chornoboh) is represented less. In Ukrainian ethnic culture demonological notions continue to evolve. As a result, this phraseological composition is enriched by new units. The process of demythologization of ideas, which results in changes in the semantics of phraseological units, also takes place. Anthropocentrism is characteristic of the phraseology of the Ukrainian language. It is stipulated by the mythological ethnocode of culture. Phraseological units mostly encode such human knowledge achievements as typical outer signs of demonic creatures; the phenomenon of extra-linguistic reality constituting potential danger to a human. In most cases, phraseology encodes the processes and phenomena of extra-linguistic reality which do not meet the established standards. Periphery of the mythological ethnocode of culture in Ukrainian phraseology is represented by intercode transitions. Their appearance is caused by the change of the ideological paradigm and the demythologization of ideas. The mythological-Christian intercode transition characterizes the symbiosis of primitive mythological and Christian ideas, especially of evil spirits, as well as soul and its origin. The mythological-natural intercode transition is represented by inspiration of nature with elements of deification of heavenly bodies (sun, moon), natural elements (earth, water, fire) and atmospheric conditions (wind, thunder, frost). The peculiarity of representation of the mythological-temporal intercode transition in phraseological units, reflecting the idea of time, is the realization of the opposition "good / bad (evil)". It assigns time periods with the attributes peculiar for demonic beings, personification of days of the week, ancestor worship. The mythological-spatial intercode transition is represented in phraseology by comparison "this / other world" that correlates with the opposition "light / dark", "life / death". The dialectal phraseology of the Ukrainian language, stipulated by the mythological ethnocode of culture, encodes ideas specific for a certain area. In the patois of the southwestern dialect phraseological units euphemisms referring to the devil are widely spread. Phraseology of southeastern dialects encodes modern mythological ideas of the mine spirit. Phraseological units where the detailed appearance of demonic creatures is represented are peculiar to the Polissia dialects, which indicates the implanting of archaic mythological ideas in the minds of their carriers. Dialectal phraseological units motivated by the Slavic mythology mostly differ in lexical content. However, the content, meaning, vision of mythical creatures or situation are similar indicating representation of the all-Ukrainian space of ethnic culture in phraseology. The established basis of ethnocultural origin of phraseological units under study has revealed their etymological specification.
Ukrainian Romanticism and the Modern Ukrainian Psyche
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CULTURE AND CONTEMPORANEITY, 2024
Abstract. The study explored the phenomenological value of understanding human and social existence within the modern socio-humanitarian paradigm, highlighting how digitalisation, cultural diversity, and socio-historical factors shape information access, social interaction, and the pursuit of a human-centered cultural ideal. The purpose of the article was to determine the role of cultural identity in the formation of a human environment that captures the experiences of all Others through the internalisation and externalisation of the extra-historical unconscious in the form of a “double coding” of associations of semantic dominants of the human-dimensional space of culture. The archetypalaxiological approach viewed collective identity, cultural code, and archetypes as key factors shaping Ukraine’s public ideal in its socio-cultural space. Cultural identification takes place in two stages: in the cultural and artistic communication of people within the framework of social solidarity; through shared historical experiences and archetypal values, the preservation of collective mental frameworks fosters integration, identity, and value-oriented actions for the common good. The article emphasised the existence of a dialectical unity of the processes of formation of collective cultural identity, the axiosphere of the public ideal and the formation of the public ideal of the socio-cultural space. The article analysed the archetypal construct “Home” – “Heart” – “Field” – “Temple” – “Hero” as an imaginary sphere of collective mentality in terms of its relationship with psychology, thinking and culture. These archetypes contain a strong emotional significance and the potential for associative creation of individual and collective mentality according to the ancient formula “future character of the early”. It is substantiated that the archetypal-axiological approach is innovative, since it has three vectors of application at the personal (subjective), transpersonal (objective) and interpersonal (intersubjective) levels. The results of the study can be put into practice through the introduction of independent cultural and artistic practices to form a system of moral and ethical responsibility and promote social integration of society, taking into account the performative nature of social reality Keywords: axiosphere; archetype; creative personality; “double coding”; world design; socio-cultural space
The article examines the mythologization of world vision of modern Ukraine population. As the material for analysis have been used Kiev city newspapers containing free ads formed with the purpose of advertising, short-life stories of gratitude for the "services" of medicaster-sorceress or fortunetellers. Demonstrated that in modern Ukrainian society has accumulated a number of unsolved problems in the social and humanitarian sphere which happening against the backdrop of the collapse of science, clericalization of education and reduction of intellectual level of information recipients. Have been proved that without the development of gender studies are created poor conditions for solving scientific problems in the social sphere. Розглянуто міфологізацію світогляду населення сучасної України. У якості матеріалу для аналізу були використані київські міські газети безкоштовних оголошень, що містили сформовані з рекламною метою, короткі життєві історії-подяки за "по-слуги" знахарок або ворожок. Продемонстровано, що у сучасному українському суспільстві накопичився ряд невирішених проблем у соціально-гуманітарній сфері, що відбувається на тлі розвалу науки, клерикалізації освіти та зниження інтелектуаль-ного рівня реципієнтів інформації. Доведено, що без розвитку гендерних досліджень створюються погані умови для вирішення науково-практичних завдань у соціальній сфері.
"Realms of Memory" of the First Ukrainian Political Emigrants: On the Example of P.Orlyk (1710-1720)
Kononenko V., "Realms of Memory" of the First Ukrainian Political Emigrants..., Ukrainian Historical Journal, 2022
The aim of the article. The investigation deals with study of the realms of memory of the first Ukrainian political émigré representatives (in the first half of the 18th century) on the example of the hetman in exile, Pylyp Orlyk. Realms of memory (lieux de mémoire) are shown as structural elements from which Ukrainian identity was formed at that time. The research is based on historical documents that belonged to P.Orlyk or were written with his participation. In the article is to reconstruct the realms of memory of political emigrants (on the example of P.Orlyk). The article uses the methodology of historical science, primarily the analysis of specific lieux de mémoire. The scientific novelty of the article is the analysis of Cossack realms of memory, which became the basis for the development of Ukrainian identity at that time. Conclusions. The article highlights examples of such realms of memory: territory, cities, rivers, historical heroes, elements of political system, visual lieux de mémoire. Kyiv is shown as an example of the city that established as a key Cossack realm of memory and influenced the Ukrainian identity. Personality of B.Khmelnytskyi is considered as a lieu de mémoire that played an important role in various forms of Ukrainian identity. The Rights and Freedoms and the institution of the general treasurer (pidskarbii) were studied as realms of memory that determined the political values of Cossack society. Cossack Regalia (kleinody) are depicted as a visual expression of Cossack values and identity.
Canadian-American Slavic Studies, 2001
eliminate the not infrequent mistakes and typos. The illustrations should be more closely integrated with the argumentation and analysis.. This is an interesting and substantial collection of articles. What it is not, however, is a post-Soviet primer on post-modernism. While the oppositions evident in the topics discussed above fit the current popular framework of conflicting "constructed identities," for the most part this interpretive matrix can either be replaced by older interpretive frameworks with no less, and probably more, explanatory power or is not actually practiced in the articles. The arguments about "constructed identity" by Schleifman and Holquist could just as easily be recast as pursuit of economic selfinterest by locality, center, and Cossackry respectively in an explanatory matrix that predates Marx. Engel presents a case for inclusion of women, using post-modernist terminology-"problematize the narrative"-but otherwise not distinguished from longstanding arguments of feminists. The articles on the Orthodox Church and multiparty politics are straightforward historical narratives with barely a nod to postmodernism. Kosach's article most comfortably assumes the contours of postmodernist argumentation. This is not accidental. T'he post-modernist approach works best when its subject is un-self-conscious. In both Mozhaisk and with the Cossackry folk are pursuing the time-honored practice of naked self-interest, so pointing out that the emperor has no clothes is not particularly revelatory. That does not mean that post-modernism is inapplicable to either Mozhaisk or Cossackry, but it does mean that the sources utilized should come from ordinary people who are un-self-conscious representatives of the Mozhaisk sacredotal vision or the Cossack claim for ethnicity. This collection is valuable because of the content of the articles, and it would have been better had it not been stretched to fit a post-modernist mold..
The Periodization of Ukrainian and Russian National Identities: a Comparative Analysis
Folklore and ethnology, 2017
The article attempts to analyze and compare the historical periodization of Ukrainian and Russian national identity. The main problem of this research is a political and mentality specificity of both nations caused by the political and historical differences. Diedush, O. (2017) The Periodization of Ukrainian and Russian National Identities: a Comparative Analysis. Folk Art and Ethnology, 6 (370), 45–50.