Українці , як і інші народи, мають свої власні звичаї і традиції: багато з них дуже давні, деякі з’являються зараз. Більшість звичаїв пов’язана з релігійними святами чи з українським житлом. Найбільш популярним зі свят є Новий рік, він відзначається 1 січня. Напередодні свята діти і їхні батьки прикрашають ялинку блискучими кулями й іншими різдвяними прикрасами.
Матері сімейств готують святкові обіди. У цей день люди обмінюються подарунками зі своїми родичами і друзями: часто вони ходять відвідати їх чи запрошують до себе зустріти Новий рік разом. Вони накривають святкові столи й о 12 годині піднімають келихи із шампанським і говорять один одному «Щасливого Нового року!». Але Православна церква в Україні святкує Новий рік 14 січня за старим стилем. Увечері 13 січня діти йдуть від будинку до будинку і співають колядки: вони бажають усього найкращого людям, що живуть у цих будинках.
Звичайно , співакам дають деяку нагороду - цукерки, пироги чи небагато грошей.
Православні українці святкують Різдво 6 січня; вечір перед Різдвом називається Святим вечором. На Святий вечір уся родина збирається разом на різдвяну вечерю. Відповідно до релігійної традиції, необхідно приготувати 12 різних блюд по числу апостолів; ніхто за столом не може їсти, поки перша зірка не з’явиться у небі. Але, на відміну від англомовних країн, люди в Україні не обмінюються подарунками в цей день.
У різдвяний вечір віруючі йдуть у церкву; деякі з них проводять там цілу ніч - вони моляться і слухають різдвяні релігійні пісні, що прославляють день народження Христа.
Інше зимове релігійне свято - Дванадцятий день чи Водохреще, що святкується в пам’ять про водо-хрещення Ісуса Христа (19 січня). Напередодні цього свята під час вечері люди співають пісні, що називаються «щедрівки» - саме тому цей вечір також називають «Щедрим вечором». Ранком на Водохреще святкова процесія йде від церкви до ріки чи до водойми, де відбувається водо-хрещення водою. Після цього священик освячує будинки і речі людей. Великдень - інше велике релігійне свято: звичайно воно святкується в одну з неділь весни. У цей день віруючі йдуть у церкву і слухають службу; звичайно вони
The Ukrainians , like any other people, have their own customs and traditions: many of these are very old, some appear nowadays. Most of the customs are connected with the religious festivals or with Ukrainian dwelling. The most popular of the holidays is the New Year Day; it is celebrated on the 1st of January. On the eve of the holiday children and their parents decorate a New Year’s Tree with shining balls and other Christmas ornaments. The mothers of the families prepare holiday dinners. On that day people exchange presents with their relatives and friends: they often go to see them or invite them to their place to see in the New Year together. They lay festive tables and at 12 o’clock raise their glasses with champagne and say to each other “Happy New Year”. But the Orthodox Church in Ukraine celebrates New Year on the 14th of January to the old-style Calendar. In the evening on the 13th of January children go from house to house and sing Christmas carols: they wish all the best to the people who live in these houses. Of course, the carol-singers are given some reward - sweets, cakes or a little money.
The Orthodox Ukrainian people celebrate Christmas on January, 6: the evening before Christmas is called the Holy Evening. On the Holy Evening all the family get together to have the Christmas Supper. According to the religious tradition, it is necessary to prepare 12 different dishes because of 12 apostles; no one at the table can eat till the first star appears in the sky. But, unlike in the English-speaking countries, in Ukraine people do not exchange presents on that day. On the Christmas Evening the religious people go to church; some of them spend the whole night there - they pray and listen to Christmas religious songs which glorify Christ’s birthday. Another religious festival in winter is Twelfth-day or the Jordanian Holiday which is celebrated on memory of Jesus Christ’s christening (on the 19th of January). Оn the eve of this holiday at their supper people sing songs which are called “the generous songs” - that is why this evening is called “the generous evening”, too. In the morning of the Jordanian Holiday the festival procession goes from a church to a river or to a pond where christening of water takes place. After that the priest consecrates the peoples’ homes and things. Easter is another great religious festival: usually it is celebrated on one of Sundays in spring. On that day the religious people go to church and listen to the service; usually they bring with them baskets with food - Easter cakes, butter, cheese and, of course, painted eggs.
The priest in the church consecrates all the food: many people believe that the Easter eggs possess magic power and can protect from evil, thunder or fire and have healing powers. In the morning after the end of the service, the people greet each other with the words: “Christ has resurrected!” and return home for breakfast. They celebrate Easter as the beginning of spring, too. There are many other interesting customs and traditions in Ukraine, too.
Vocabulary:
- dwelling ["dwelirj] - житло, місце проживання
- Jesus Christ ["d3i:zas "kraist] - Ісус Христос
- carol - різдвяний гімн, колядка
- to glorify ["giant ai] - уславлювати
- Holy ["hah] - святий
- Jordanian Holiday - Хрещення
- Orthodox ["o:0adaks] - православний
- to consecrate ["kansi,kreit] - освячувати
- to pray - молитися
Questions:
- What are the most important religious festivals of the Orthodox Church in Ukraine?
- When do we observe Christmas in Ukraine?
- How do people in Ukraine celebrate the New Year?
- What is the Jordanian Holiday?
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Домашнее задание на тему: Ukrainian Traditions and religious Festivals .
Christmas is a wonderful holiday, it’s a feast of Christ’s birth and it’s celebrated on the eve of 7th of January. In the mid-4th century it was established by the Roman Catholic church as a separate feast and was celebrated on 25 December according to the Julian calendar. In the 10th century with the introduction of the Christianity into Rus it was fused with the local pagan celebrations of the sun’s return or the commencement of the agricultural year. In some areas was used the pre-Christian name of the feast — Koliada. The Christmas Eve is considered as the most interesting part of Christmas as it has ritual and magic acts aimed at ensuring a good harvest and a life of plenty. Caroling is a characteristic feature of the feast, it expresses respect for the master of the house and his children, and sometimes it’s accompanied by a puppet theatre (vertep). The religious festival lasts three days and involves Christmas liturgies, caroling, visiting and entertaining relatives and acquaintances. The Christmas tree was adopted from Western Europe, but today it’s the element of the New Year celebration in Ukraine.
The «holy supper» on Christmas Eve is a meal of 12 ritual meatless and milkless dishes. The order of the dishes and dishes themselves aren’t uniform everywhere. In the Hutsul region, for example, the dishes were served in the following order: beans, fish, boiled potato, dumplings, cabbage rolls, kutya, potatoes mashed with garlic, stewed fruit, plums with beans and some other dishes.
Christmas is the holiday when all members of the family gather together. This is the holiday of joy. Comparatively with Great Britain and some other countries Ukrainian people don’t exchange presents on this holiday. For many years only religious people observed this holiday, but today it’s an official state holiday. Children like to have fun on this holiday, they go from door to door, sing carols and people give sweets to them. As it was already mentioned, «Kutya» is a traditional Ukrainian Christmas dish. It’s cooked by mothers and godchildren take it to their godparents. Although this holiday appeared long ago but nowadays many people still like to go church and listen to Christmas sermons.
Перевод:
Рождество — чудесный праздник, это праздник рождения Иисуса Христа, и он отмечается в канун 7 января. В середине IV века оно было установлено римско-католической церковью как отдельный праздник, а по юлианскому календарю его отмечали 25 декабря. В X веке, с введением христианства на Руси, Рождество было смешано с местным языческим праздником возвращения солнца или началом сельскохозяйственного года. В некоторых местах использовалось дорождественское название праздника — Коляда. Канун Рождества считается самой интересной частью праздника, потому что включает ритуальные и магические обряды, которые предвещают хороший урожай и долгую жизнь. Колядование — характерная черта праздника, оно выражает уважение хозяину дома и его детям и иногда сопровождается кукольным театром (вертепом).
Религиозный праздник длится три дня и включает литургии, колядование, посещения и развлечения родственников и знакомых. Рождественская елка пришла к нам с Западной Европы, но сегодня она считается элементом празднования Нового года в Украине.
«Святой вечер» в канун Рождества — это ужин, который включает 12 ритуальных блюд, которые не содержат мяса и молока. Порядок подачи блюд и сами блюда не имеют принципиального значения. Например, по гуцульской традиции, блюда сервируют в таком порядке: бобы, рыба, вареная картошка, вареники, голубцы, кутя, картофельное пюре с чесноком, компот, сливы с фасолью и другие блюда.
Рождество — это праздник, когда все члены семьи собираются вместе. Это праздник радости. По сравнению с Великобританией и другими странами, украинцы в этот день не обмениваются подарками. В течение многих лет только религиозные люди отмечали этот праздник, но сегодня это официальный государственный праздник. Дети любят веселиться в этот день, они ходят от одной двери к другой, поют колядки и люди дают им сладости. Как уже упоминалось, кутя — это традиционное украинское рождественское блюдо. Его готовят матери, а крестные относят крестным родителям. Хотя этот праздник появился давно, в наши дни многие люди тоже любят ходить в церковь и слушать рождественские проповеди.
The Ukrainians, like any other people, have their own customs and traditions: many of these are very old, some appear nowadays. Most of the customs are connected with the religious festivals or with Ukrainian dwelling.
The most popular of the holidays is the New Year Day; it is celebrated on the 1st of January.
On the eve of the holiday children and their parents decorate a New year"s Tree with shining balls and other Christmas ornaments.
The mothers of the families prepare holiday dinners.
On that day people exchange presents with their relatives and friends: they often go to see them or invite them to their place to see in the New Year together.
They lay festive tables and at 12 o"clock raise their glasses with champagne and say to each other “Happy New Year”.
But the Orthodox Church in Ukraine celebrates New Year on the 14th of January to the old-style Calendar.
In the evening on the 13th of January children go from house to house and sing Christmas carols: they wish all the best to the people who live in these houses.
Of course, the carol-singers are given some reward - sweets, cakes or a little money.
The Orthodox Russian people celebrate Christmas on January, 6: the evening before Christmas is called the Holy Evening.
On the Holy Evening all the family get together to have the Christmas Supper.
According to the religious tradition, it is necessary to prepare 12 different dishes because of 12 apostles; no one at the table can eat till the first star appears in the sky.
But, unlike in the English-speaking countries, in Ukraine people do not exchange presents on that day.
On the Christmas Evening the religious people go to church; some of them spend the whole night there - they pray and listen to Christmas religious songs which glorify christ"s birthday.
Another religious festival in winter is Twelfth-day or the Jordanian Holiday which is celebrated on memory of Jesus christ"s christening (on the 19th of January).
on the eve of this holiday at their supper people sing songs which are called “the generous songs” - that is why this evening is called “the generous evening”, too.
In the morning of the Jordanian the Holiday festival procession goes from a church to a river or to a pond where christening of water takes place.
After that the priest consecrates the peoples’ homes and things.
Easter is another great religious festival: usually it is celebrated on one of Sundays in spring.
On that day the religious people go to church and listen to the service; usually they bring with them baskets with food - Easter cakes, butter, cheese and, of course, painted eggs.
The priest in the church consecrates all the food: many people believe that the Easter eggs possess magic power and can protect from evil, thunder or fire and have healing powers.
In the morning after the end of the service, the people greet each other with the words: “Christ has resurrected!” and return home for breakfast.
They celebrate Easter as the beginning of spring, too.
There are many other interesting and customs traditions in Ukraine, too.
Украинские традиции и религиозные праздники
Украинцы, как и другие народы, имеют свои собственные обычаи и традиции: многие из них очень древние, некоторые появляются и сейчас. Большинство обычаев связано с религиозными праздниками или с украинским жильем.
Наиболее популярным из праздников является Новый год, он отмечается 1 января.
Накануне праздника дети и их родители украшают елку блестящими шарами и другими рождественскими украшениями.
Матери семейств готовят праздничные обеды.
В этот день люди обмениваются подарками со своими родственниками и друзьями: часто они ходят посетить их приглашают к себе встретить Новый год вместе.
Они накрывают праздничные столы и в 12 часов поднимают бокалы с шампанским и говорят друг другу «Счастливого Нового года!».
Но Православная церковь в Украине празднует Новый год 14 января по старому стилю.
Вечером 13 января дети идут от дома к дому и поют колядки: они желают всего самого лучшего людям, живущим в этих домах.
Конечно, певцам дают некоторую награду - конфеты, пироги или немного денег.
Православные украинцы празднуют Рождество 6 января; вечер перед Рождеством называется Святым вечером.
На Святой вечер вся семья собирается вместе на рождественскую ужин.
Согласно религиозной традиции, необходимо приготовить 12 различных блюд по числу апостолов; никто за столом не может есть, пока первая звезда не появится в небе.
Но, в отличие от англоязычных стран, люди в Украине не обмениваются подарками в этот день.
В рождественский вечер верующие идут в церковь; некоторые из них проводят там всю ночь они молятся и слушают рождественские религиозные песни, прославляющие день рождения Христа.
Другой зимний религиозный праздник - Двенадцатый день или Крещение, которое празднуется в память о крещении Иисуса Христа (19 января).
Накануне этого праздника во время ужина люди поют песни, которые называются «щедривки» - именно поэтому этот вечер также называют «Щедрым вечером».
Утром на Крещение праздничная процессия идет от церкви к реки или водоема, где происходит крещение водой.
После этого священник освящает дома и вещи людей.
Пасха - другой крупный религиозный праздник: конечно оно празднуется в одно из воскресений весны.
В этот день верующие идут в церковь и слушают службу; обычно они приносят с собой еду - ремни, масло, сыр и, конечно, крашеные яйца.
Священник в церкви освящает все продукты: много людей верят, что яйца имеют волшебную силу и могут защищать от зла, грома или огня и имеют лечебные свойства.
Утром, по окончании службы, люди приветствуют друг друга словами «Христос воскрес!» и возвращаются домой к завтраку.
Они празднуют Пасху и как начало весны.
В Украине также есть много других интересных обычаев и традиций.
Українські традиції і релігійні свята
Українці, як і інші народи, мають свої власні звичаї і традиції: багато з них дуже давні, деякі з’являються зараз. Більшість звичаїв пов’язана з релігійними святами чи з українським житлом.
Найбільш популярним зі свят є Новий рік, він відзначається 1 січня.
Напередодні свята діти і їхні батьки прикрашають ялинку блискучими кулями й іншими різдвяними прикрасами.
Матері сімейств готують святкові обіди.
У цей день люди обмінюються подарунками зі своїми родичами і друзями: часто вони ходять відвідати їх чи запрошують до себе зустріти Новий рік разом.
Вони накривають святкові столи й о 12 годині піднімають келихи із шампанським і говорять один одному «Щасливого Нового року!».
Але Православна церква в Україні святкує Новий рік 14 січня за старим стилем.
Увечері 13 січня діти йдуть від будинку до будинку і співають колядки: вони бажають усього найкращого людям, що живуть у цих будинках.
Звичайно, співакам дають деяку нагороду - цукерки, пироги чи небагато грошей.
Православні українці святкують Різдво 6 січня; вечір перед Різдвом називається Святим вечором.
На Святий вечір уся родина збирається разом на різдвяну вечерю.
Відповідно до релігійної традиції, необхідно приготувати 12 різних блюд по числу апостолів; ніхто за столом не може їсти, поки перша зірка не з’явиться у небі.
Але, на відміну від англомовних країн, люди в Україні не обмінюються подарунками в цей день.
У різдвяний вечір віруючі йдуть у церкву; деякі з них проводять там цілу ніч - вони моляться і слухають різдвяні релігійні пісні, що прославляють день народження Христа.
Інше зимове релігійне свято - Дванадцятий день чи Водохреще, що святкується в пам’ять про водохрещення Ісуса Христа (19 січня).
Напередодні цього свята під час вечері люди співають пісні, що називаються «щедрівки» - саме тому цей вечір також називають «Щедрим вечором».
Ранком на Водохреще святкова процесія йде від церкви до ріки чи до водойми, де відбувається водохрещення водою.
Після цього священик освячує будинки і речі людей.
Великдень - інше велике релігійне свято: звичайно воно святкується в одну з неділь весни.
У цей день віруючі йдуть у церкву і слухають службу; звичайно вони приносять із собою їжу - паски, масло, сир і, звичайно, фарбовані яйця.
Священик у церкві освячує всі продукти: багато людей вірять, що крашанки мають чарівну силу і можуть захищати від зла, грому чи вогню і мають лікувальні властивості.
Ранком, по закінченні служби, люди вітають один одного словами «Христос воскрес!» і повертаються додому до сніданку.
Вони святкують Великдень і як початок весни.
В Україні також є багато інших цікавих звичаїв і традицій.
Questions:
1. What are the most important religious festivals of the Orthodox Church in Ukraine?
2. When do we observe Christmas in Ukraine?
3. How do people in Ukraine celebrate the New Year?
4. What is the Jordanian Holiday?
Support for the Arts. The former Soviet Union provided governmental support for the arts through professional organizations such as unions of writers, artists, or composers. These organizations still exist and try to function despite a general lack of funds. Young and unconventional artists usually organize informal groups funded by individual sponsors and grants from international foundations.
Literature. Ukrainian literature begins with the chronicles of Kyivan Rus and the twelfth century epic The Tale of Ihor"s Campaign. Principal authors in
A Western Orthodox church in the Carpathian Mountains. Crosses and domes are common on Ukrainian churches.
The baroque period were Lazar Baranovych (1620–1693), Ioannykii Galyatovs"kyi (d. 1688), Ivan Velychkovs"kyi (d. 1707), and Dymitrii Tuptalo (1651–1709), who wrote didactic poetry and drama. Kozak chronicles of the early eighteenth century include The Chronicle of the Eyewitness, The Chronicle of Hryhorii Hrabyanka , and The Chronicle of Samijlo Velychko .
Ivan Kotlyarevskyi (1769–1838) first used the proto-modern Ukrainian literary language in his 1798 poem Eneida (Aeneid). He travestied Virgil, remaking the original Trojans into Ukrainian kozaks and the destruction of Troy into the abolition of the hetmanate. Hryhorij Kvitka Osnov"yanenko (1778–1843) developed a new narrative style in prose.
In 1837 three Galician writers known as the Rus"ka Trijtsia (Ruthenian Trinity)-Markiian Shashkevych (1811–1843), Ivan Vahylevych (1811–1866) and Yakiv Holovats"kyi (1814–1888)-published a literary collection under the title Rusalka Dnistrovaya (The Nymph of Dnister). This endeavor focused on folklore and history and began to unify the Ukrainian literary language. The literary genius of Taras Shevchenko (1814–1861) completed the development of romantic literature and its national spirit. His 1840 collection of poems Kobzar and other poetic works became symbols of Ukrainian national identity for all Ukrainians from gentry to peasants. In his poetry he appears as the son of the downtrodden Mother-Ukraine. Later, his own image was identified with an archetypal Great Father, embodying the nation"s spirit. This process completed the creation of a system of symbolic representations in Ukrainian national identity.
In the second half of the nineteenth century, Ukrainian writers under the Russian Empire-Panteleimon Kulish (1819–1897), Marko Vovchok (1834–1907), Ivan Nechuj-Levyts"kyj (1838–1918), Panas Myrnyj (1849–1920), and Borys Hrinchenko (1863–1910)-developed a realistic style in their novels and short stories. Osyp-Yurij Fed"kovych (1834–1888) pioneered Ukrainian literature in the westernmost Bukovyna under Austrian rule. Ivan Franko (1856–1916) is a landmark figure in Ukrainian literature comparable to Shevchenko. His poetry ranged from the most intimate introspection to epic grandeur. His prose was attuned to contemporary European styles, especially naturalism, and his poetry ranged from introspective to philosophical.
Mykhailo Kotsubynskyi (1864–1913); Vasyl Stefanyk (1871–1936), a master of short psychological stories in dialect; and Olha Kobylianska (1865–1942) all wrote in a psychologically true style. Lesya Ukrainka (1871–1913) saw Ukrainian history and society within a universal and emotionally heightened context in her neo-romantic poems like Davnya Kazka ( The Ancient Tale, 1894) or Vila-Posestra ( Sister Vila, 1911) and such dramas as U Pushchi ( In the Wilderness, 1910), Boiarynia ( The Noblewoman, 1910) and Lisova Pisnya ( Song of the Forest, 1910). Popularly, Shevchenko, Franko, and Lesia Ukrainka are known in Ukrainian culture as the Prophet or Bard, the Stonecutter, and the Daughter of Prometheus, images based on their respective works.
After the Soviet takeover of Ukraine, many Ukrainian writers chose exile. This allowed them to write with a freedom that would have been impossible under the Soviets. Most prominent among them were Yurii Lypa (1900–1944), Olena Teliha (1907–1942), Evhen Malaniuk (1897–1968) and Oksana Liaturyns"ka (1902–1970). Their works are distinguished by an elegant command of form and depth of expression along with a commitment to their enslaved nation.
Ukrainian literature showed achievements within a wide stylistic spectrum in the brief period of Ukrainization under the Soviets. Modernism, avant-garde, and neoclassicism, flourished in opposition to the so-called proletarian literature. Futurism was represented by Mykhailo Semenko (1892–1939). Mykola Zerov (1890–1941), Maksym Rylskyj (1895–1964), and Mykhailo Draj-Khmara (1889–1938) were neoclassicists. The group VAPLITE (Vil"na Academia Proletars"koi Literatury , 1925–1928) included the poets Pavlo Tychyna (1891–1967) and Mike Johansen (1895–1937), the novelists Yurij Yanovs"kyi (1902–1954) and Valerian Pidmohyl"nyi (1901–1937?), and the dramatist Mykola Kulish (1892–1937). The VAPLITE leader Mykola Khvyliovyi (1893–1933) advocated a cultural and political orientation towards Europe and away from Moscow. VAPLITE championed national interests within a Communist ideology and therefore came under political attack and harsh persecution by the pro-Russian Communists. Khvyliovyi committed suicide after witnessing the 1933 famine. Most VAPLITE members were arrested and killed in Stalin"s prisons.
From the 1930s to the 1960s, the so-called social realistic style was officially mandated in Ukrainian Soviet literature. In 1960 to 1970 a new generation of writers rebelled against social realism and the official policy of Russification. Novels by Oles" Honchar (1918–1995), poetry by Lina Kostenko (1930–) and the dissident poets Vasyl" Stus (1938–1985) and Ihor Kalynets" (1938–) opened new horizons. Unfortunately, some of them paid for this with their freedom and Stus with his life.
Writers of 1980s and the 1990s sought new directions either in a philosophical rethinking of past and present Ukraine like Valerii Shevchuk (1939–) or in burlesque and irony like Yurii Andrukhovych (1960–). Contemporary culture, politics, and social issues are discussed in the periodicals Krytyka and Suchasnist" .
Graphic Arts. Ancient Greek and Roman paintings and Byzantine art modified by local taste were preserved in colonies in the Northern Black Sea region. The art of the Kyivan Rus began with icons on wooden panels in Byzantine style. Soon after the conversion to Christianity, monumental mosaics embellished churches, exemplified by the Oranta in Kyiv"s Saint Sophia Cathedral. Frescoes on the interior walls and staircases complemented the mosaics. Frescoes of the period also were created for the Saint Cyril Church and Saint Michael Monastery in Kyiv.
Medieval manuscript illumination reached a high level of artistry and the first printed books retained these illuminations. Printing presses were established in Lviv and Ostrih in 1573, where the
Kiev University. Every large or medium-sized urban center has at least one university.
Ostrih Bible was published in 1581. In the seventeenth century Kyiv became a center of engraving. The baroque era secularized Ukrainian painting, popularizing portraiture even in religious painting: The icon Mary the Protectress, for example included a likeness of Bohdan Khmelnytsky. Kozak portraits of seventeenth and eighteenth centuries progressed from a post-Byzantine rigidity to a high baroque expressiveness.
In the eighteenth and nineteenth centuries, several Ukrainian artists worked in Saint Petersburg: Antin Losenko (1737–1773), Dmytro Levyts"kyi (1735–1825), Volodymyr Borovykovs"kyi (1757–1825), and Illia Repin (1844–1928). In 1844 Taras Shevchenko, a graduate of the Russian Academy of Arts, issued his lithography album Picturesque Ukraine . An ethnographic tradition of the nineteenth and early twentieth centuries is represented by Lev Zhemchuzhnikov (1928–1912) and Opanas Slastion (1855–1933).
Mykola Pymonenko (1862–1912) organized a painting school in Kyiv favoring a post-romantic style. National elements pervaded paintings of Serhii Vasylkyvs"kyi (1854–1917). Impressionism characterized the works of Vasyl (1872–1935) and Fedir Krychevs"ky (1879–1947). The highly individualistic and expressive post-romantics Ivan Trush (1869–1941) and Oleksa Novakivs"kyi (1872–1935) ushered western Ukrainian art into the twentieth century.
Yurii Narbut"s graphics (1886–1920) combined Ukrainian baroque traditions with principles of modernism. Mykhailo Boichuk (1882–1939) and his disciples Ivan Padalka (1897–1938) and Vasyk Sedlyar (1889–1938) combined elements of Byzantine art with modern monumentalism. Anatol" Petryts"kyi (1895–1964), an individualistic expressionist, survived Stalinist persecution to remain a champion of creative freedom to the end of his life.
In Lviv of the 1930s Ukrainian artists worked in different modernist styles: Pavlo Kovzhun (1896–1939) was a symbolist and a constructivist. Several western Ukrainian artists between the two world wars-Sviatoslav Hordynsky, Volodymyr Lasovsky, Mykhailo Moroz, and Olena Kulchytska-studied in Paris, Vienna, Warsaw, and Cracow. Many artists, such as the neo-Byzantinist Petro Kholodnyi, Sr. (1876–1930) and the expressionist Mykola Butovych (1895–1962), left Soviet Ukraine for western Ukraine in the 1920s to avoid persecution. Old icons influenced Vasyl Diadyniuk (1900–1944) and Yaroslava Muzyka (1896–1973). Alexander Archipenko (1887–1966), the most prominent Ukrainian artist to emigrate to the West, attained international stature with paintings and sculptures that combined abstraction with expressionism. Akin to Grandma Moses are the folk painters Maria Pryimachenko (1908–) and Nykyfor Drevniak (1900–1968).
After World War II many Ukrainian artists immigrated into the United States and other Western countries. Jacques Hnizdovsky (1915–1985) achieved wide recognition in engraving and woodcuts. The highly stylized sculpture of Mykhailo Chereshniovsky showed a unique lyrical beauty. Edvard Kozak (1902–1998), a caricaturist in pre-World War II Lviv, became a cultural icon in the diaspora.
After Stalin"s genocide of the 1930s, social realism (a didactic kind of cliched naturalism applied to all literary and artistic media) became the only style allowed in the Soviet Union. In the 1960s some young Ukrainian artists and poets, who also defended civil rights, rejected social realism. For some of them this proved tragic: the muralist Alla Hors"ka was assassinated, and the painter Opanas Zalyvakha was imprisoned in the Gulag for long years. During the 1980s, modernism and postmodernism appeared in Ukraine in spontaneous art movements and exhibitions. Post-modern rethinking infused the works of Valerii Skrypka and Bohdan Soroka. An identity search in the Ukrainian diaspora showed in the surrealistic works of Natalka Husar.
Performance Arts. Ukrainian folk music is highly idiosyncratic despite sharing significant formal elements with the music of neighboring cultures. Epic dumas -ancient melodies, especially those of seasonal rituals-are tonally related to medieval modes, Greek tetrachords, and Turkic embellishments. The major/minor tonal system appeared in the baroque period. Typical genres in Ukrainian folk music are solo singing; part singing groups; epic dumas sung by (frequently blind) bards who accompanied themselves on the bandura (a lute shaped psaltery); and dance music by troisty muzyky, an ensemble of fiddle, wind, and percussion including a hammered dulcimer. Traditional dances- kozachok, hopak, metelytsia, kolomyika, hutsulka, and arkan -differ by rhythmic figures, choreography, region, and sometimes by gender, but share a duple meter. Traditional folk instruments include the bandura, a variety of flutes, various fiddles and basses, drums and rattles, the bagpipe, the hurdy-gurdy, the Jew"s harp, and the hammered dulcimer.
The medieval beginnings of professional music are both secular and sacred. The former was created by court bards and by skomorokhy (jongleurs). The latter was created by Greek and Bulgarian church musicians. Ukrainian medieval and Renaissance sacred a capella music was codified and notated in several Irmologions. The baroque composer and theoretician Mykola Dylets"kyi developed a polyphonic style that composers Maksym Berezovs"kyi (1745–1777), Dmytro Bortnians"kyi (1751–1825), and Artem Vedel (1767–1808) combined with eighteenth-century classicism. The first Ukrainian opera Zaporozhets za Dunayem (Zaporozhian beyond the Danube) was composed in 1863 by Semen Hulak-Artemovs"kyi (1813–1873). The Peremyshl School of western Ukraine was represented by Mykhailo Verbyts"kyi (1815–1870), Ivan Lavrivs"kyi (1822–1873), and Victor Matiuk (1852–1912). All three composed sacred music, choral and solo vocal works, and music for the theater.
A scion of ancient kozak aristocracy, Mykola Lysenko (1842–1912) is known as the Father of Ukrainian Music. A graduate of the Leipzig Conservatory, a pianist, and a musical ethnographer, Lysenko created a national school of composition that seamlessly integrated elements of Ukrainian folk music into a mainstream Western style. His works include a cyclic setting of Shevchenko"s poetry; operas, including Taras Bulba; art songs and choral works; cantatas; piano pieces; and chamber music. His immediate disciples were Kyrylo Stetsenko (1883–1922) and Mykola Leontovych (1877–1919). Twentieth-century Ukrainian music is represented by the post-Romantics Borys Liatoshyns"kyi (1895–1968), Lev Revuts"kyi (1899–1977), Vasyl Barvins"kyi (1888–1963), Stanyslav Liudkevych (1879–1980), and Mykola Kolessa (1904–). Contemporary composers include Myroslav Skoryk, Lesia Dychko, and Volodymyr Huba.
Many Ukrainian performers have attained international stature: the soprano Solomia Krushelnyts"ka (1973–1952), the tenor Anatoliy Solovianenko (1931–1999), and the Ukrainian-American bass Paul Plishka (1941–).
The theater in Ukraine began with the folk show vertep and baroque intermedia performed at academies. The baroque style with its florid language and stock allegories lasted longer in Ukraine than in Western Europe. The eighteenth-century classicism featured sentimentalist plays presented by public, private, and serf theaters. Kotliarevs"ky"s ballad opera Natalka-Poltavka ( Natalka from Poltava ) and the comedy Moskal"-Charivnyk ( The Sorcerer Soldier ) premiered in 1819 and began an ethnographically oriented Ukrainian theater. In 1864 the Rus"ka Besida (Ruthenian Club) in Lviv under Austria established a permanent Ukrainian theater, while in the Russian Empire Ukrainian plays were staged by amateurs until banned by the Ems Ukase . Despite this prohibition, Marko Kropyvnyts"kyi (1840–1910) staged Ukrainian plays in 1881 along with Mykhailo Staryts"kyi (1840–1904) and the Tobilevych brothers. The latter became known under their pen and stage names as the playwright Ivan Karpenko-Karyi (1845–1907) and the actors and directors Panas Saksahans"kyi (1859–1940) and Mykola Sadovs"kyi (1856–1933). They created an entire repertoire of historical and social plays. Sadovs"kyi"s productions marked the beginning of Ukrainian cinema: Sakhnenko"s studio in Katerynoslav filmed his theater productions in 1910.
From 1917 to 1922 numerous new theaters appeared in both Eastern and western Ukraine. The most prominent new figure in theater was Les" Kurbas, director of The Young Theatre in Kyiv and later of Berezil theater in Kharkiv. His innovative approach combined expressionism with traditions of ancient Greek and Ukrainian folk theaters and included an acting method based on theatrical synthesis, a psychologically reinterpreted gesture, and a rhythmically unified performance. The expressionist style was adopted in the cinema by the internationally recognized director Oleksandr Dovzhenko (1894–1956).
Berezil"s leading dramatist Mykola Kulish (1892–1937) reflected in his plays the social and national conflicts in Soviet Ukraine and the appearance of a class that used revolution for personal purposes. In 1933–1934 Kurbas, Kulish, and many of their actors were arrested and later killed in Stalin"s prisons. As in every other art, social realism became the only drama style, exemplified by the plays of the party hack Oleksander Korniichuk. In 1956 former members of The Young Theatre and Berezil formed The Ivan Franko Theatre in Kyiv, but without the innovative character of the former ensembles.
Some Berezil members who escaped from the Soviet Union during World War II brought Kurbas"s style to western Ukraine. After World War II these and other Ukrainian actors found themselves in refugee camps in Western Europe and made theater an influential force for preservation of national culture and reconstitution of the refugees" identity after cultural shocks of war and displacement. Theaters led by Volodymyr Blavats"kyi (1900–1953) and former Berezil actor Josyp Hirniak continued their performances as professional companies in New York in the 1950s and 1960s.
New ideas appeared in Ukrainian cinema of the 1960s. Director Kira Muratova"s work showed existentialist concepts. The impressionistic and ethnographically authentic Shadows of Forgotten Ancestors (1964) by Sergij Paradzhanov and Jurii Ilienko was a prize-winner at Cannes. Ilienko is now a leading Ukrainian film director and cinematographer of post-modern style.
