ART AND CULTURE IN UKRAINE
Past and Present

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CULTURE

Ukrain
ian culture is a blend of the past and present. It honors it's folk heritage and traditions but also has a vibrant contemporary culture.

Ukraine possesses a wealth of cultural talent and a considerable cultural legacy. Numerous writers have contributed to the country’s rich literary history. Impressive monuments of architecture and museums displaying works by generations of Ukrainian artists can be found throughout the country, and art galleries featuring contemporary Ukrainian artists have become commonplace in larger urban centres. The country’s strong tradition of folk art also continues to this day.

The social changes brought about by Ukrainian independence are most evident in the cities, particularly Kyiv. The country’s capital now boasts high-end stores catering to a moneyed class, and a fashionable strip of contemporary art galleries and cafés winds its way down the historical street of Andriyivskyi Uzviz.

The cities, with their broad sidewalks and extensive greenery, are eminently suited for walking. Ukrainians generally do a considerable amount of walking, either to get around or simply for enjoyment. Parks are plentiful and popular for strolling or picnicking, a common pastime among city dwellers, most of whom live in apartments.

Cultural pursuits and entertainment are widespread. Most of Ukraine’s major cities have ornate theatres with their own opera or ballet companies. Song-and-dance ensembles, most notably the Verovka State Chorus and the Virsky Dance Ensemble, have made Ukrainian folk music and dance into an impressive stage art. Though classical music remains popular, contemporary Western-style music has expanded its audience considerably and now dominates the airwaves on numerous commercial radio stations. In addition, high-calibre performing artists and ensembles appear regularly in Ukraine’s numerous theatres and concert halls.

There are nearly 5,000 different museums in Ukraine, including National Art Museum of Ukraine, National Historical Museum of Ukraine, Museum of Western and Oriental Art, Ukrainian National Chernobyl Museum in Kyiv, Lviv National Art Gallery, Poltava Art Museum, Simferopol Art Museum, and many others of art, history, traditions or dedicated to different issues.

There are 14 libraries of state significance (Vernadsky National Library of Ukraine, National Parliamentary Library of Ukraine, National historical library of Ukraine in Kyiv, Korolenko State Scientific Library in Kharkiv, and others), and 45,000 public libraries all over Ukraine. All these institutions own 700 million books.


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ART
Ukrainian art was practically banned during Soviet era by USSR-authorities who affraid of any kind of Ukrainian national self-actualization. As a result, many talented and even world famous artists are still not identified as Ukrainians. A part of modern Ukrainian population has never heard about huge number of artists – native Ukrainians – who lived and created their masterpieces during 20th century.

With the introduction of Christianity in the 10th century, the various forms of Byzantine art (e.g., architecture, mosaics, frescoes, manuscript illumination, and icon painting) spread rapidly and remained the dominant art forms through the 16th century. The mosaics and frescoes of the churches of Kyiv, notably the cathedral of St. Sophia (11th–12th century), and the icons of the more distinctively Ukrainian school in Galicia (15th–16th century) are particularly noteworthy. A number of outstanding churches of this period, notably the cathedral of St. Michael’s Golden-Domed Monastery (early 12th century), were demolished by the Soviet authorities in the 1930s; only international protests saved the cathedral of St. Sophia from the same fate.

Baroque architecture had a pronounced impact in Ukraine, and a distinctive “Cossack Baroque” style developed there. Western European influences in the 17th and 18th centuries also affected iconography and stimulated portrait painting, engraving, and sculpture.

Western trends were carried to Russia by Ukrainian artists working there from the 18th century. During the late 18th and early 19th centuries the Ukrainian-born sculptor and rector of the St. Petersburg Academy of Arts, Ivan Martos, and the Ukrainian-born portraitists Dmytro Levytsky and Volodymyr Borovykovsky were among the leading figures of the St. Petersburg Classical school of painting.

The classicism and the emergent realism of the 19th century are best exemplified by the poet-painter Taras Shevchenko. New art movements are evident in the work of such 19th-century painters as the Impressionists Ivan Trush, Mykola Burachek, and Aleksander Murashko; the Post-Impressionist Mykola Hlushchenko; and the Expressionists Oleksander Novakivsky, Alexis Gritchenko (Ukrainian: Oleksa Hryshchenko), and Anatoly Petrytsky (see Impressionism; Post-Impressionism; Expressionism).


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Ukrainian Folk Art and Craft

Folk art and craft is an integral part of the culture and life of the traditional Ukrainian society. On special occasions, every aspect of ordinary life is transformed into ornamental art form of artistic expression. Ornamentation and design motifs are steeped in symbolism, religious ritual and meaning. Much of the oral history was lost during the past 300 years of Russification of Ukraine when Ukrainian culture and language were forbidden.

Ukrainian folk art is a special layer of culture, reflecting world perception of Ukrainian people, their psychology, ethical and aesthetical views. Folk art unites different forms of spiritual, functional and decorative arts. Various folk motifs are used in producing and decorating of household items, clothes, art and ritual objects.

On one hand, folk crafts are associated with the economy and development of natural resources, and on the other – it is a part of the spiritual culture of people, because they reflect the creativity and knowledge of people.

Craft, that is, small-scale production by hand, served to meet personal household needs, at order or for selling. The geographical location of Ukraine, its natural resources contributed to the development of a large number of crafts.

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Ukrainian Photography

Photography was brought to Ukraine in the 1840s by foreign photographers, participants in the annual international fairs in Kyiv - "Kontrakts", who often remained in Ukraine. The first settler photographers were the Frenchmen "Jacques" and Charles-Paul Herbst.

The pioneers of Ukrainian photography in the Western Ukrainian Lands in the second half of the 19th century were A. Karpiuk, Volodymyr Shukhevych in Lviv, Stepan Dmokhovsky, and Y. Lyubovych in Przemyshl, and F. Velychko in Stanyslaviv.

Until 1914 there were many photographers-artists and professional scientists in Kyiv. Some of them include Arshenevsky, M. Bobyr, I. Haas, A. Hubchevsky, I. Yezersky, K. Parchevsky, M. Shukin and V. Favorsky, a researcher of microphotography.

At the end of the 19th century, photo organizations appeared as branches of the Imperial Russian Technical Society in Kharkiv (1891), Odessa (1897) and Kyiv (1899), as well as the Society of Art Amateurs in Odessa, Kharkiv (1891), Simferopol (1896), Yelisavetgrad (1901) and the most active society of all-Ukrainian ones "Daher" in Kyiv (1901 - 1917). The latter organized reports, excursions, competitions. In 1908 it organized the All-Ukrainian Congress of Photographers and the International Exhibition of Art Photography in Kyiv.


Ukrainian Avant Garde Art

The brief renewal of Ukrainian independence in 1918 further fostered avant-garde trends that reflected a resurgence of Ukrainian national traditions. Two schools developed: in painting, the Monumentalism of Mykhaylo Boychuk, Ivan Padalka, and Vasyl Sedliar, consisting of a blend of Ukrainian Byzantine and Early Renaissance styles; and, in the graphic arts, the Neo-Baroque of Heorhii Narbut.

Modernist experimentation ended in Soviet Ukraine in the 1930s, however, when both these schools were suppressed and Socialist Realism became the only officially permitted style.

The Ukrainian avant-garde was rejuvenated following Soviet leader Nikita Khrushchev’s de-Stalinization campaigns of the late 1950s; it consisted mostly of Expressionists who wanted to illustrate Ukraine’s tragic modern history.

These artists, who included Alla Horska, Opanas Zalyvakha, and Feodosy Humenyuk, were again suppressed by the Soviet authorities in the 1970s and ’80s.

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The Kharkiv School of Photography (KSOP)
KSPO is a Ukrainian artistic photography movement. It was created in opposition to the Soviet socialist realism art style, which reigned from 1934 until the 1980s.

KSOP's official formation as a non-conformist underground movement was denoted by the establishment of a group by Kharkiv photographers named the Vremia Group 1971; its foundation is considered the sign of the revival of modernist art in Kharkiv.

The Vremia Group built upon avant-garde traditions and brought socialist realism dogmas into play. They are known for extreme experimentations with photography techniques and methods and are credited for inventing and developing a number of them.

One of their signature aesthetic inventions is the "blow theory" (or "the theory of stroke"), which uses a shocking element to make a strong photographic statement. Another advance was the concept of "bad photography," which critics called the first example of conceptualism of Soviet photography. Some KSOP works are considered one-of-a-kind experiments in photography in the Soviet Union as well as the start of an aesthetic revolution in Ukrainian photography.


LITERATURE

Written Ukrainian literature began with Christianization and the introduction of Old Church Slavonic as a liturgical and literary language. The literary heritage of the Ukrainian people in the early period, from the 11th to the 13th centuries, is that of Kyivan (Kievan) Rus; sermons, tales, and lives of the saints were the major genres.

Nineteenth-century Ukrainian writers greatly contributed to the reawakening of Ukrainian national consciousness under the Russian Empire. The classicist poet and playwright Ivan Kotlyarevsky may be considered the first modern Ukrainian author. In his work Eneyida (1798), he transformed the heroes of Virgil’s Aeneid into Ukrainian Cossacks. Classicist prose appeared only with Hryhorii Kvitka-Osnovianenko’s novel Marusya (1834).

In the 1830s Ukrainian Romanticism developed, and such authors as Izmail Sreznevsky, Levko Borovykovsky, Amvrosii Metlynsky, and Mykola Kostomarov published works that recognized a particular Ukrainian culture and history. In western Ukraine, Markiian Shashkevych, Yakiv Holovatsky, and Ivan Vahylevych constituted the so-called “Ruthenian Triad” of Ukrainian Romanticism. A markedly different approach was taken by Nikolay Gogol (Ukrainian: Mykola Hohol), who wrote Romantic works with Ukrainian themes in Russian and with a “pan-Russian” spirit.

The most important 19th-century Ukrainian poet, Taras Shevchenko, treated Ukrainian history and Russian oppression, as well as broader themes. Panteleymon Kulish was another significant poet of the period.

Marko Vovchok, who wrote Narodni opovidannia (1857; “Tales of the People”), ushered in Ukrainian Realism. Many Realist works depicted village life and contemporary society; some touched on populist themes. Panas Myrny, with his works on social injustice, became the major representative of Ukrainian Realism, but the novelists Ivan Nechuy-Levytsky and Ivan Franko were prominent as well.

A number of competing literary movements emerged during the late 19th and early 20th centuries, though Realism, exemplified by the prose of Volodymyr Vynnychenko, remained important. Lesia Ukrainka was a leading modernist author. The poet Pavlo Tychyna followed the Symbolist movement; Mykola Bazhan, one of Ukraine’s greatest 20th-century poets, employed elements of Futurism; and Mykola Zerov, Maksym Rylsky, and Mykhaylo Dray-Khmara wrote Neoclassicist poetry (see Classicism and Neoclassicism).

During the early years of Bolshevik rule, talented Ukrainian writers proliferated. Mykola Khvylovy’s prose was imbued with revolutionary and national Romanticism, Hryhory Kosynka’s prose was impressionistic, Yury Yanovsky’s stories and novels were unabashedly romantic, and Valeriyan Pidmohylny’s work adhered to the principles of realism.

In 1932, however, the Communist Party began requiring writers to follow the theory of Socialist Realism. Many Ukrainian writers who did not adhere to the official style were imprisoned or executed, particularly during Stalin’s purges of the 1930s. A new generation of writers, known as the “Writers of the ’60s,” broke with Socialist Realism in the post-Stalinist period, but in the 1970s the Communist Party took new measures to repress literature that deviated from the approved style.

With Ukraine’s independence in 1991 came a rebirth of free literary expression. Many of the established literary journals continued to publish, although with far-more-open editorial policies, and a plethora of new journals appeared as well. Literary journals have provided a valuable outlet for the work of writers in Ukraine, particularly younger ones, as the postindependence economic difficulties substantially limited the publication of books, especially in the realm of belles lettres. Among the literary talents of independent Ukraine, novelist Valerii Shevchuk and poet Yury Andrukhovych stand out.

TESTAMENT

composed in 1845
by Taras Hryhorovych Shevchenkoalso

a 19th century a Ukrainian poet, writer, artist, and martyr

also known as Kobzar Taras, or simply Kobzar


When I am dead, bury me

In my beloved Ukraine,

My tomb upon a grave mound high

Amid the spreading plain,

So that the fields, the boundless steppes,

The Dnieper's plunging shore

My eyes could see, my ears could hear

The mighty river roar.

When from Ukraine the Dnieper bears

Into the deep blue sea

The blood of foes ... then will I leave

These hills and fertile fields—

I'll leave them all and fly away

To the abode of God,

And then I'll pray .... But until that day

I know nothing of God.

Oh bury me, then rise ye up

And break your heavy chains

And water with the tyrants' blood

The freedom you have gained.

And in the great new family,

The family of the free,

With softly spoken, kindly word

Remember also me.


by Taras Shevchenko,

25 December 1845

Translated by John Weir

The writings of Taras Shevchenko - a genius of the Ukrainian Nation - belong to all nations. They cross from one continent to the next. Hundreds of monographic studies done in Ukrainian and other languages, written by Ukrainians and non-Ukrainians around the world, could be compared with writings about Walt Whitman in the United States. or Rainer Maria Rilke in Germany.


"He saw before him the great abuses of the most elementary human rights, and he saw his duty clearly before him. He would fight oppression, slavery and exploitation of the Ukrainian people in all of its forms. And to his credit he did; notwithstanding the fact that he was born and raised as a serf, that at all times he was poverty stricken, that he was continually harried by the Russian police, and that finally he was deprived of his freedom for over ten years merely for the writing of verses, during which time he was not permitted to have even a pencil or paper in hand. But despite all these obstacles and persecutions, discouraging to any one else, he never faltered; but kept true to his principles and ideals.

His indescribably beautiful and stirring poems exposed the terrible conditions under which the Ukrainian nation was suffering, and on the other hand he aroused the Ukrainian people out of their sleep and lethargy. Through the medium of his poems he awakened thoughts of liberty within the hearts of the Ukrainian people, crystallized these thoughts and finally showed the people the only road to freedom - by way of fearlessness, unity and brotherly love. He was Moses of the Ukrainian people who led them out of the wilderness.

[From an editorial in The Ukrainian Weekly, March 9, 1934]


"Taras Shevchenko, was a peasant’s son and became a prince ...... became a great force in the community of human culture......... He suffered ten years from Russian militarism, but has done more for the freedom of Russia than ten victorious armies."


Ivan Franko, May 12, 1914

Additional Poetry by Taras Hryhorovych Shevchenkoalso

CALAMITY AGAIN​

Translated by John Weir


Dear God, calamity again! ...

It was so peaceful, so serene;

We but began to break the chains

That bind our folk in slavery ...

When halt! ... Again the people's blood

Is streaming! Like rapacious dogs

About a bone, the royal thugs

Are at each other's throat again.

I’M NOT UNWELL, IT’S JUST THAT I...

Translated by John Weir

I’m not unwell, it’s just that I

Some things that loom ahead espy,

And that my heart for something waits.

It weeps and whimpers, sobs and aches,

Just like a child that’s not been fed.

Perhaps it senses nought ahead

But still more ills? Await no good,

Expected freedom don’t await -

It is asleep: Tsar Nicholas

Lulled it to sleep. But if you’d wake

This sickly freedom, all the folk

Must in their hands sledge-hammers take

And axes sharp - and then all go

That sleeping freedom to awake.

If not, the wretched thing will stay

Asleep right up to Judgement Day!


The masters will not let it rise.

They’ll build more palaces and shrines,

Their drunken tsar they will adore,

And worship the Byzantian rites -

And, as I see it, nothing more.



Sophia Square in Kyiv, the capital city of Ukraine