Folklore of Chadetsky Highlanders from Bukovyna

The article is the first part of a work conceived by the author, dedicated to the folk musical traditions of the ethnic group of Poles who migrated from the western Beskyds more than 200 years ago (namely, from the vicinity of the city of Chadca, located on the Kisuca River, northern Slovakia) to the Romanian part of the Carpathians, called Bukovyna. The name of this ethnic group in Poland is gorali czadecki = Chadian gurals. Their descendants still live in several settlements of the Carpathian Bukovyna: the villages of Plesha, Solonetul Nou and Poiana Mikuli, located in the basin of the Humora River in the Suceava region of Romania. The traditional culture of the Chadian highlanders, in particular their musical folklore, is still insufficiently studied by scientists. The material on which the ethnomusical part of the article is based was mainly collected by the author in the course of his own expeditionary research in these territories in the 2000s. A significant part of the article is a summary of the history of the origin and migrations of this group, as well as ethnographic information about it. After all, complex and varied historical events (mainly the so-called «Volosh colonization», which began in the XII century: the resettlement of the Romanian-speaking population to the Carpathian region from the Northern Balkans, historical Transylvania and Moldova), as well as natural landscape living conditions – cattle breeding in high-mountain pastures) identified some of the features of their traditional musical culture. The second section of the publication is a general overview of the main vocal genres of the Chadetsky gurals living in Bukovyna. A specific marker of the local singing repertoire is taidans (local name) – ritual (mostly wedding) or non-ritual (shepherd's) songs / choruses with verses 6 + 6 in a two-line stanza. Their texts are predominantly monostrophic, following in each performance in no particular order. The article examines the problematic aspects of the genre interpretation of these works: these are full-fledged songs or choruses, where words are more important. Memorial songs (of a religious nature) and lamentation over the departed still occupy an important place in traditional life. The memories of older respondents keep archaic games held at night near the dead. Christmas carols of various types, performed by different age groups of carol singers, are still an actively widespread genre: children, youth – the «young brotherhood» (with mummers), older men - the «old brotherhood». Also known is the children's ritual of sowing grain in houses on New Year's morning. Information about song genres is presented in the context of their functioning in everyday life and rituals

The First Ethnomusical Publications by Volodymyr Hoshovskyi

Relevance of the study. In 2022, the world community will celebrate the 100th anniversary of the outstanding Ukrainian ethnomusicologist Volodymyr Hoshovskyi. This date inspires a research of Hoshovskyi’s scientific career and his achievements. The main purpose of the study is to focus on less known period of scientific biography of V. Hoshovskyi and discuss his first ethnomusicological publications in 1958–1961, written in Transcarpathia in the early period of his scientific career. Scientific novelty of the research. V. Hoshovskyi’s early publications are considered in a new perspective. For the first time, the links between his four first published works have been revealed. Some of the publications have not yet been deeply analyzed in Ukrainian ethnomusicology. The main results and conclusions of the study. The study proved that not only a few, as was thought previously, but all early publications of V. Hoshovskyi discuss the issues of musical dialectology. The study «On the issue of musical dialects of Transcarpathia» (1958) became the first study on this problem. Taking into account the geographical landscape and stylistic heterogeneity of the folk music of the region, the scientist sketched out the main groups of musical dialects. The article «Some peculiarities of the historical development of Ukrainian folk song in Transcarpathia» (1959) touched upon the aspects of history influencing the formation of musical dialects and revealed such aspects as 1) the East Slavic origin of Transcarpathian music; 2) the processes of assimilation during the thousand years of Hungarian expansion, 3) contacts between inhabitants of the multinational Austria and Hungary. The issue of the influence of Czech and Slovak folklore on folk songs of Transcarpathia V. Hoshovskyi considered separately in the publication «Czech and Slovak songs in Ukrainian folklore of the Transcarpathian region of the Ukrainian SSR» (Prague, 1961; 1962, in Czech), thereby completing a historical review of multinational influences on folk music of Transcarpathia. The key role for the further Hoshovskyi scientific work had the article «Musical archaisms and their dialectal features in Transcarpathia» (1960), dedicated to the development of the methodology of musical and dialectical research. The innovative approach of V. Hoshovskyi consisted in a combination of achievements in related sciences: linguo-geography and ethnomusicology and was associated with a great rise in linguodialectic research in Transcarpathia. Thus, the early publications of V. Hoshovskyi identified the object of research, the reasons for the formation of musical dialects and outlined the methodology for their study. These studies reflected the stage of the formation of V. Hoshovskyi as a scientist, and in a broader sense – the first steps of Ukrainian ethnomusicology towards the development of musical dialectology.

Collector`s Works of Nina Kerimova

Documentation of ethnomusic (which is at the same time the first stage of its research) forms the base of sources of musical folklore (ethnomusicology), which creates the very possibility of all subsequent explorations. Ethnic music, as a whole, is formed by the totality of its regional manifestations, each of which must be recorded in sufficient completeness. However, some territories for various reasons even at the end of the twentieth century, were represented on the Ukrainian ethnomusical map very sparsely. It’s a paradox, but Kirovohrad region, located in the center of Ukraine, remained one of the least explored regions. Being a region of relatively late settlement, it was practically ignored by researchers (including ignored by the relevant scientific institutions) as an uninteresting periphery. One of those who in the late 1980s gave the start of the modern stage of documenting the musical folklore of the Kirovohrad region, its systematic professional recording, was a graduate of the Kiev Conservatory Nina Kerimova. For ten years of active field work, the collector has recorded nearly 7000 units of musical and ethnographic information from 80 settlements. These materials today make up nearly one third of the twenty-thousand regional audio archive, collected over the past 35 years by the joint efforts of folklorists, professionally engaged in field survey of the presteppe Right Bank and its adjacent steppe and eastern Podolian territories within the Kirovohrad region and the border areas of Cherkasy, Vinnytsia and Dnepropetrovsk regions. The purpose of this article is to summarize and make public the information about the nature and results of N. Kerimova’s collector`s activity. A systematized, meaningful, structured, concentrated and formalized approach makes it possible to include materials from her archive into the all-Ukrainian ethnomusical and ethnomusicological information field. Methods used in the article correspond to its set goal: factographic and factological, statistical, analytical and synthetic (the latter reveals patterns in the correlation of elements of an integral system). The article provides: a brief overview of the history of collecting musical folklore in the region; basic biographical information about the researcher; statistical data on the number and geography of her expeditionary records, specified to the culture-genre content of the materials recorded in each locus; data on respondents (their number, age, origin). The methods and preferences of the field work are described. The professional level of the work is attested, the high degree of scientific value of the collected materials is argued. The audio and musical publications, which include materials from the archive of N. Kerimova are listed. The materials collected by N. Kerimova are characterized (a) as a separate hermetic collection-archive, (b) as an important component of the cumulative array of records made in the region and (c) in the context of a holistic view of the region's traditional ethnomusical culture that has been effectively formed nowadays. Along the way, the author of the article deals with the issues of cultural-genre classification / attribution of folk musical works, archiving field materials (in particular, methods of passportization and codification of records), as well as the problems of documenting and statistical processing of materials recorded from migrants (local, intraregional, interregional), that were incorporated by the new folklore environment to a greater or lesser extent

Ancient Beliefs and Traditional Singing of Ukrainians: Gender Differentiation

Gender differentiation in the Ukrainian song tradition is most consistently manifested in the ritual system, and partly – in the epic tradition and lyrical song tradition. The primary attention in the article is paid to the ritual sphere, first of all to the calendar cycle. The paper highlights in detail the traditional distribution of functions between men and women in pre-Christian rituals, during which, according to ancient ideas and beliefs, there was some contact between «that» (sacred) and «this» («profane») worlds. Males, or more precisely, boys who were members of the so-called «parubotchi gromady» (young men communities) took an active part in the rites only once a year – at the beginning of the calendar-time cycle that is, in winter (in ancient times this happened in the spring) during the rituals of the yards circumambulation. The main purpose of these actions was to wish good for each family from the dead ancestors for the coming year (verbal magic), and in return, the ancestors received gifts – sacrificial food from representatives of the living world to appease them for the next year. Women, as representatives of «this» world, maintained contact with otherworldly forces throughout the entire agrarian period from sowing to harvest, as well as in ceremonies associated with the birth of a child, a wedding, or escorting the deceased to the afterlife. In times of crisis in the development of nature and human life, they turned to their deceased ancestors for help. The magical instrument of this connection was the voice, which filled the ritual texts with specific ritual timbre-intonation. The gender distribution in other genres of Ukrainian traditional song is somewhat different. Thus, if in the epic songs the prerogative belongs to men, then the lyric song system is characterized by the joint and almost equal participation of men and women. However, it should be noted that the performers of social songs were predominantly men, and women sang family lyric songs. But the most common was a mixed lineup of singing groups. Even more this property is inherent in the late layer of lyrical song performance. The author also draws attention to the age aspect of the performance of ritual and non-ritual songs in the Ukrainian tradition

Ethnomusicology of Ukraine at The Turn of XX–XXI Centuries (1991–2021):Centers, Pedagogy, Documentation

The restoration of Ukraine’s independence in 1991 created favorable conditions for the powerful development of domestic ethnomusicology. Ukrainian musical folklore research has a long tradition, but for a hundred years the research has been conducted in difficult historical and political realities. This did not contribute to the proper development of folk music research, especially in the Soviet period. The period 1991–2021 is quite interesting, although difficult and ambiguous. The revival of Ukrainian ethnomusicology began in the early 1990s. Unfortunately, not all initiatives have been continued. Many initiatives had to be stopped due to financial difficulties, political circumstances, lack of sufficient specialists and so on. This article was inspired by the need to summarize everything that has been done in Ukrainian musical folklore over the past 30 years, to consider the achievements of Ukrainian ethnomusicology in 1991–2021. Previously, there was no general research on this topic, because various Ukrainian scientists have written about certain aspects of ethnomusicological work and about different time periods in the history of musical folkloristics of the period of independence. The research will be published in two parts: in this issue of the yearbook the main Ukrainian ethnomusicological centers will be presented, the state of domestic ethno-pedagogy will be discussed, documentation (field and archival) of folk music will be considered. The next issue will analyze the scientific, publishing, conference, promotional activities of Ukrainian researchers of folk music. Kyiv and Lviv have been the main Ukrainian centers for the study of folk music since the early twentieth century. The same is true today: the basic Ukrainian ethnomusical centers are the Rylsky Institute of Art Studies, Folklore and Ethnology (IAFE) of the National Academy of Sciences of Ukraine, the Tchaikovsky National Academy of Music of Ukraine and the Lysenko Lviv National Academy of Music. Research Scientific Laboratory of Music Ethnology and Departments of musical folklore were opened in both Academies in the early 1990s. Well-known scientists, doctors of science and PhD, and their junior colleagues work in these centers. Publishing activity is developing: encyclopedias, monographs, folklore collections, collections of articles, periodicals are published. Kyiv and Lviv higher music institutions publish the only in Ukraine purely ethnomusicological yearbooks of scientific articles and materials – «Problems of music ethnology» and «Ethnomusic». Regional ethnomusicological centers operate in many cities of Ukraine – Kharkiv, Odessa, Dnipro, Sumy, Rivne, Uzhgorod, etc. During the period of Independence, ethnomusicological education was actively developing. The two main areas are the education of ethnomusicologists-theorists and ethnomusicologists-practitioners, leaders of folklore ensembles. The first ones are prepared mainly by Kyiv and Lviv Music academies, where various specialized disciplines are taught. The second is taught in higher educational institutions of Kyiv, Kharkiv, Rivne, Sumy. An important area of activity of almost all Ukrainian ethnomusicological centers in the period of Independence was the documentation of folk music: the collection of musical folklore, transcription and archiving. Folk music was most actively collected in the early 1990s, but over time this work has slowed down, in part because authentic tradition is dying out and living in the passive memory of performers. Today the largest archives of folk music are in IAFE and Kyiv and Lviv Music academies. Archival collections are actively digitized, some materials can be found on the Internet – both on special sites-archives of folk music, and YouTube channels, which usually refer to the different ethnomusical centers. The main prospect of Ukrainian archivists engaged in musical folklore is the creation of the Central Electronic Archive of Ukrainian Folklore

The Instrumental Component of the Epic Genres of the Carpathian Tradition

If the context of the performance of ritual and dance music is described in detail in a number of monographs at the beginning and middle of the last century, then with descriptions of the existence of epic genres the situation is somewhat different. Most collections of epic songs contain verbal and musical texts, however, the context of the performance, the number of performers, and the instrumental component are not always described. The article is devoted to the epic genres of folklore of the Ukrainians of the Carpathians. The article examines the modern existence of such epic genres of Ukrainian Carpathian folklore as psalm, song-chronicle, ballad. The aim of the study is to show the epic genres of folklore of the Ukrainian Carpathians in the context of its modern existence in the Carpathian village and in connection with the instrumental tradition of the region. The study covers Eastern Galicia (Halychyna), in particular Galician Hutsulshchyna and Pokuttia (Pokucie), where the author's fieldwork took place. Modern field recordings of psalms, which were previously carried by itinerant lyre players, indicate that the works of this genre in some places have survived to this day due to their inclusion in the calendar tradition. Some of them are preserved as Christmas and Lenten songs. So, in the village Stary Lisets of the Tysmenytsa district of IvanoFrankivsk region, the psalm «About Stratenska Virgin Mary» about the siege of the monastery by the Tatars became a carol. In the Kosiv and Verkhovyna districts of Ivano-Frankivsk region (Galician Hutsulshchyna), songs-chronicles («novyny») continue to exist. This genre of Ukrainian folklore appeared in the 17th century. Songs-chronicles reflect historical events from the time of the opryshky movement to the present day and family and household dramas. In the village Khymchyn of the Kosiv region, the author of these lines was lucky to record two songs-chronicles – about Dovbush and about the First World War. The performer alternated singing with playing on a sopilka-dencivka. The author finds out ideas of the bearers of the tradition about the correct performance of songs-chronicles. The classical performance of chronicle songs is predominantly solo (one singer and one accompanist-instrumentalist). Folk ballads that exist in the modern Carpathian region can be divided into local and late ones, a significant part of which came from the Central regions of Ukraine in the 20th century. At the same time, part of the late ballads comes from the ancient ones that arose on the territory of the Ukrainian Carpathians in the 17th–18th centuries. Evidence of the 20th century and the records of modern collectors of Carpathian folklore show that the performance of ancient Carpathian ballads is close to the performance of songs-chronicles. Old Carpathian ballads are characterized by a declamatory manner of singing accompanied by a violin, hurdy-gurdy or sopilka-flute and a narrow ambitus. Old ballads are associated with individual performance and folk-professional instrumentalism. Nowadays they can be heard less often than late ballads associated with collective choral singing. To get a complete picture of the context of the existence of the ancient Carpathian ballads, it is necessary to interview the inhabitants of the villages where they were recorded in the XX – at the beginning of the XXI century – Kornych, Myshyn, Cherni Oslavy, Velykyi Klyuchiv and Kosmach.

Areology of the Birth and Christening Tunes of the West of the Ukrainian Ethnic Territory and Adjacent Lands: the Perspective from Northern Pidlassia

The considerable progress of Ukrainian ethnomusicology in the field of structural and typological researches in the recent decades has generally clarified the melotypology and melogeography of the most ritual genre cycles of ethnic Ukraine and the adjacent areas, except the birth and christening songs. This is due to the small number or complete absence of recordings of this kind of songs in most regions of Ukraine. However, there are some areas where birth and christening songs exist in more than a few numbers and form a sufficiently integral melotypological complex. These areas are Northern Pidlassiaand Nadsyannia (the Syan river region). Generally, Western Ukraine is represented by a small number of records of birth and christening songs, but this nevertheless dominate over the rest of the territory, which is represented mainly by single samples. In the represented study, an attempt to fill the existing gap in the typological study of birth and christening songs of the western territories of Ukraine is made. The sources are published recordings, the author’s own materials, as well as materials from the Archive of the Laboratory of Music Ethnology at the Lviv National Music Academy named after Mykola Lysenko. Musical and folklore studies of birth and christening rites are not numerous. Among them it is necessary to mention a sizable monograph of Anatolyi Ivanytsky «Songs are from Birth and Christening» (Ivanytsky, 2013) and also collections of Halyna Sokil, Stephan Copa and others.Iryna Klymenko dedicated a special paragraph to this genre in the monograph «Ritual Melodies of the Ukrainians in the Context of the Slavic-Baltic Early-Traditional Melomassive: Typology and Geography» (2020). The comparative analysis of the total amount of the birth and christening tunes reveals a significant role in this genre cycle of the melotypological group on the basis of the spondeic seven-component structure, which is the most represented in the western Ukrainian and adjacent territories. The next melotypological group combines various forms based on the five component structure. Melodic type with a lyric structure V(5+5)2 has two rhythmic versions. Quite often, the same texts can be performed in different rhythmic variants. It has been observed that the tunes of the first rhythmic type are connected mainly with ritual lyrics. Instead, the second type combines mainly with common plots. A unique type based on a five-component structure, which has no analogues, is a three-part form V(5+5+5)2, which spreads on Nadsianna, less on Opillia territories. These melodies usually are combined with the same poetic lines «Early on Sunday, early on Sunday as a white day» rarely with some slight variants in the first line. Speaking of five-syllable structures we should mention songs with the so-called «arrow-like» rhythm. Although only a few fixations are known in Western Ukraine, the central and eastern territories of Ukraine and Belarus are represented more richly. Instead, the West part represents a kind of «hybrid» form based on this rhythmic structure. Perhaps the most widely used ritual melodic type in Eastern Europe with the verse structure V(5+5+7)2 and birth and christening function distribute on the territory of north-western Ukraine with a concentration on Nadsyannia. Another widespread ritual rhythmical form based on the iambic six-component structure is represented in tirade and strophic compositions, but the records of these songs, unfortunately, are rare. Summarizing the melotypological and meloareological characteristics of the birth and christening melodic types of the ethnic west of Ukraine, it should be noted that the two densest centers of their existence are Northern Pidlassiaand Nadsyannia. However, Northern Pidlassiais characterized by a richer melotypological set: six melotypes, while in Nadsyannia there are only three ones. In addition, the folk melodic types of these two areas actually differ. In general, the birth and christening genre cycle of Nadssiannia seems to be separated from the surrounding territories with its «unique» song «Early on Sunday», which partially spread to neighboring territories. Additionally, there is no any recorded sample based on the seven-component structure, as well as no samples of six-syllable melodies were encountered. The range of melotypes based on the five-component structure is the most numerous and most widespread in the territory of the ethnic west of Ukraine. A group of related seven-components melodic types is spread in the BelarusianUkrainian area. The melodic basis of the vast majority of the birth and christening songs is a system of stable tones at a distance of a fifth with a minor inclination of the scale.