Ukrainian Culture
When we speak of culture as a distinguishing mark of a specific nation, we mean, of course, not culture in the widest sense of the word, but those well-known cultural peculiarities which characterise every European nation.
The Ukraine lies wholly within the confines of the greater European cultural community. But its distance from the great culture-centers of Western and Central Europe has, of course, not been without profound effect. The Ukraine is at a low stage of culture, and must be measured by Eastern European standards.
The Ukraine, which in the 11th Century caused great astonishment among travelers from Western Europe, because of its comparatively high culture, can now be counted only as one of the semi-cultural countries of Europe. The very low stage of material culture, to which the economic conditions of the country bear the best witness, is characteristic of the Ukraine in its entire extent. The intellectual culture of the people appears frightfully low. The number who know how to read are 172 out of a thousand in Volhynia, 155 in Podolia, 181 in Kiev, 259 in Kherson, 184 in Chernihiv, 169 in Poltava, 168 in Kharkiv, 215 in Katerinoslav, 279 in Tauria, and 168 in Kuban. These hopeless figures, to be sure, are only a result of the exclusive use of the Russian language, which is unintelli- gible to the Ukrainians, in all the schools. Even in the first school-year, it is not permitted to explain the most unintelligible words of the foreign language in Ukrainian. This frightfully low grade of education of the people permits of no progress in the economic life of the country. Even the most well-meaning efforts of the government or the Zemstvo, break on the brazen wall of illiteracy and ignorance of the Russian language. And Ukrainian books of instruction and information are forbidden as dangerous to the state. No wonder, then, that the Ukrainian farmer tills his field, raises his cattle, carries on his home industries, cures his ills, etc., just as his forefathers used to do. There is a small number of the educated who are still cultivating literature and art, feebly enough for the size of the nation — but how could one speak of a distinct, independent culture here?
And yet it exists. For the low stage of culture which every foreign tourist, who only knows the railroads and cities, immediately notices, applies only to the culture created in the Ukraine by the ruling foreign peoples, to- gether with the small mass of Ukrainian intelligenzia. (The intellectual culture of the Ukrainian educated classes will be discussed later). In the same way, every hasty observer would consider the Ukrainian peasant as a semi-European, standing on a very low level of culture. And yet this illiterate peasant possesses an individual popular culture, far exceeding the popular cultures of the Poles, Russians and White Russians. The settlements, buildings, costumes, the nourishment and mode of life of the Ukrainian peasant stand much higher than those of the Russian, White Russian and Polish peasant. Hence, the Ukrainian peasant easily and completely assimilates all peasant settlers in his own land. The rich ethnological life, the unwritten popular literature and popular music which, perhaps, have no counterpart in Europe, the highly developed popular art and standard of living, preserve the Ukrainian peasant from denationalization, even in his most distant colonies. The power of opposition to Russification is particularly great. The Ukrainian peasant never enters into mixed marriages with the Russian muzhik, and hardly ever lives in the same village with him. The ethnological culture of the Ukrainian people is, by all means, original and peculiar; entirely different from the popular cultures of all the neigh- boring peoples.
Even in prehistoric times, Ukrainian territory was the seat of a very high culture, the remains of which, now brought to light, astonish the investigator thru their loftiness and beauty. In ancient times the early Greek cultural influences flourished in the Southern Ukraine, then the Roman, and in the Middle Ages the Byzantine. Byzantine culture had a great influence upon ancient Ukrainian culture, and its traces may still be seen in the popular costume and in ornamentation.
The most important element in Ukrainian culture, however, is entirely peculiar, and independent of these influences. The entire view of life of the common man, to this day, has its roots in the pre-Christian culture of the ancient Ukraine. The entire creative faculty of the spirit of the nation has its source there ; all the customs and manners and very many of the songs and sayings. Christi- anity did not destroy the old view of life in the Ukraine, but was adapted to it. This accommodation was all the easier, because the character of the ancient faith and philos- ophy of life of the Ukrainian people were not so gloomy and cruel as was the case with many of the other peoples of Europe.
Outside of the prehistoric, Byzantine and Christian body of culture, we observe extremely few foreign influences in the popular culture of the Ukraine. It is highly inde- pendent and individualized. The Polish and Muscovite influences are very insignificant, and appear only here and there in the borderlands of the Ukraine.
It would require the giving of a detailed ethnological description of the Ukrainian people if we wished to draw a complete picture of its peculiar culture. Such a description has no place in geography, and certainly none in a book of such general nature as this. Therefore, I shall discuss but briefly the various phases of the popular culture of the Ukraine, so that in this respect, too, the independent posi- tion of the Ukrainians among the peoples of Eastern Europe may appear in the proper light.
The Ukrainian villages (with the exception of the mountain villages, which consist of a long irregular line of farms) are always built picturesquely, in pretty places. The huts of a typical Ukrainian village are always surround- ed by orchards, which is hardly ever the case among the Russians and White Russians, and very rarely so among the Poles. These neighbors of the Ukrainians plant orchards only in the few regions where professional fruit- growing has developed. In a Ukrainian village, the green of the orchards is considered absolutely necessary. The Russian will not endure trees in the neighborhood of his hut; they obstruct his view. In the Ukraine an orchard is an indispensable constituent part of even the poorest peasant homestead. And the separate farms, in which very much of the spirit of the glorious national past still lives, are hidden in the fresh green of fruit orchards and apiaries.
The Ukrainian house is built of wood only in the moun- tains and other wooded areas. In all other regions it is made of clay and covered with straw. The front windows are always built facing the south. In this way, different sides of the houses face the street, and in general, too, street life does not play so important a part in a Ukrainian village as it does in Polish, White Russian or Russian villages. The Ukrainian houses are always well fenced in, altho not so strongly and so high as the Russian houses in the forest zone, or as the White Russian houses. They usually stand (except in Western Podolia) rather far apart. Thus, the danger of fire is less than in the Russian villages of the Chornozyom region, where the huts lie very close together. As a result, the insurance companies, for instance, charge smaller premiums in the Governments of Kursk and Voroniz for insuring Ukrainian village proper- ties than for Russian.
The general external appearance of the Ukrainian huts, which are always well whitewashed and have flower gardens before the windows, is very picturesque, and contrasts to advantage with the dwellings of the neighboring races, especially the miserable and dirty Russian "izbas." All the houses of the Ukrainians, excepting, of course, the poorest huts, are divided by a vestibule into two parts. The division into two we do not find in the typical huts of the Poles and White Russians. A further characteristic in which the Ukrainian house differs from the houses of the neighboring peoples, is its comparative cleanliness. Particularly does it differ in this respect from the Russian izbas, which are regularly full of various insects and para- sites, where sheep and pigs, and, in winter, even the large cattle, live comfortably together with the human inhabi- tants. The well-known authority on the Russian village, Novikov, relates a very characteristic little story in this connection. Several Russian families settled in a Ukrainian village. Naturally, cattle were kept in the living room. And when the Ukrainian village elders expressly forbade the keeping of cattle in the huts, the Russians moved out, because they could not become accustomed to the Ukrainian orderliness. It happens very seldom that the Russians live together with the Ukrainians in one and the same village. In such a case, the Russian part of the village lies separate, on the other side of a ravine, a creek, or a rivulet. In the regions of mixed nationality we see, adjoining one another, purely Ukrainian and purely Russian villages.
The interior arrangement of the houses and the arrange- ment of the barnyard differentiate the Ukrainian very sharply from his neighbor. Still more decidedly does he show his individuality in his dress. The mode of dress is quite varied thruout the great area of the Ukraine, and yet we observe everywhere a distinctness of type and individu- ality as opposed to the dress of neighboring peoples. Only the dress of the Polissye people bears some trace of White Russian influence, on the western border of Polish influence, in Kuban of Caucasian influence (Russian influence appears nowhere). But all these influences are slight. Ukrainian dress is always original and esthetic. No one can wonder, therefore, that the Ukrainian costume is surviving longer than the Polish, White Russian and Russian, and is giving way very slowly to the costume of the cities.
The description of even the main types of Ukrainian costume would take us too far afield ; similarly, we cannot discuss the diet of the people in detail, altho in this respect, too, the Ukrainian race retains its definite individuality, those cases excepted, of course, in which economic strain forces the people to be satisfied with "international" potatoes and bread.
We now come to the intellectual culture of the Ukrainian people. If the material culture of the Ukrainians, despite its originality and independence is not at a strikingly higher level than that of the neighboring peoples, the intellectual culture of the Ukrainian people certainly far outstrips all the others.
The Ukrainian peasant is distinguished, above all, by his earnest and sedate appearance. Beside the lively Pole and the active Russian, the Ukrainian seems slow, even lazy. This characteristic, which is in part only superficial, comes from the general view of life of the Ukrainians. According to the view of the Ukrainian, life is not merely a terrible struggle for existence, opposing man to hard necessity at every turn; life, in itself, is the object of contemplation, life affords possibilities for pleasure and feeling, life is beautiful, and its esthetic aspect must, at all times and in all places, be highly respected. We find a similar view among the peoples of antiquity. In the present time, this view is very unpractical for nations with wide spheres of activity. At all events this characteristic of the Ukrainian people is the sign of an old, lofty, individual culture, and here, too, is the origin of the noted "aristo- cratic democracy" of the Ukrainians. Other foundations of the individuality of the Ukrainian are the results of the gloomy historical past of the nation. It is the origin, first of all, of the generally melancholy individuality, taciturnity, suspicion, scepticism, and even a certain in- difference to daily life. The ultimate foundations of the individualism of the Ukrainian are derived from his his- torico-political traditions; preference for extreme individu- alism, liberty, equality and popular government. Pro- - ceeding from these fundamentals, all the typical char- acteristics of the Ukrainians may be logically explained with ease.
The family relations reflect the peculiarity of the Ukrainian people very clearly. The comparatively high ancient culture, coupled with individualism and a love of liberty, does not permit the development of absolute power in the head of the family (as is the case among the Poles and Russians). Likewise the position of woman is much higher in the Ukrainian people than in the Polish or Russian. In innumerable cases the woman is the real head of the household. Far less often does this state of affairs occur among the Poles, and only by exception among the Russians. A daughter is never married off against her will among the Ukrainians; she has human rights in the matter. Among the Russians, this business is in the hands of the father, who takes the so-called kladka for his daughter, that is, he sells her to whomever he pleases. Grown sons among the Ukrainians, as soon as they are married, are presented by their fathers with a house and an independent farm. The dwelling under one roof of a composite family (a family clan), as is usual among the Russians, is almost impossible among the Ukrainians, and is of exceedingly rare occurrence. The father has no absolute power in this case (as among the Russians) to preventjiiscord in the family.
It is part of the peculiarity of the Ukrainians that they seldom form friendships, but these are all the more lasting, altho reserved and rarely intimate. The Russians make friends among one another very easily, but they separate very easily, too, and become violent enemies. The Poles form close friendships easily and are true friends, too. Enmity is terrible among the Russians; among the Poles and Ukrainians it is less bitter, and is, moreover, less lasting. The capacity for association is very considerable in the Ukrainians. All such association is based on complete equality in the division of labor and profit. A foreman is elected and his orders are obeyed, but he receives an equal share of the profits and works .together with the rest. Among the Russians, the bolshak selects his workmen himself, does not work, and is simply an overseer. Still he receives the greatest part of the profits. Among the Poles the capacity for association is but slightly developed.
At this juncture we may also discuss the relation of the Ukrainians to their communities. The Ukrainian community (hromada) is a voluntary union of freemen for the sake of common safety and the general good. Beyond this purpose the Ukrainian hromada possesses no power, for it might limit the individual desires of some one of the hromada members. For this reason, for example, common ownership of land which has been introduced, following the Russian model, chiefly in the left half of the Ukraine, is an abomination in the eyes of the Ukrainian people, and is ruining them, economically, to a much greater extent than the division of the land in the case of individual ownership. The Russian "mir" is something entirely different. It is a miniature absolute state, altho it appears in the garb of a communistic republic. The mir is complete- ly a part of the Russian national spirit, and the Russian muzhik obeys the will of the mir unquestioningly, altho its will enslaves his own.
The general relation to other people has become a matter of fixed form to the Ukrainians; a form developed in the course of centuries. The ancient culture and the individual- istic cult have produced social forms among the Ukrainian peasantry which sometimes remind one of ancient court- forms. The proximity and influence of cities and other centers of "culture" have, to a great extent, spoiled this peasant ceremonial. But in certain large areas of the Ukraine it may still be observed in its full development. Great delicacy, courtesy and attention to others, coupled with unselfish hospitality, these are the general substance of the social forms of our peasants. These social forms are entirely different from the rough manners of the Polish or Muscovite peasants, which, in addition, have been spoiled by the demoralizing influence of the cities.
The relation of the Ukrainian people to religion is also original and entirely different from that of all the adjacent nations. To the Ukrainian, the essence of his faith, its ethical substance, is the important factor. This he feels deeply and respects in himself and others. Dogmas and rites are less significant in the Ukrainian's conception of religion. Hence, despite differences in faith, not the slight- est disharmony exists between the great mass of the ortho- dox Ukrainians of Russia and the Bukowina, and the 4,000,000 Greek-Catholic Ukrainians of Galicia and Hungary. From the ancient culture and consideration of the individual comes, also, the great tolerance of the Ukrain- ians toward other religions, a tolerance which we do not find among the Poles and Russians. The spirit of the Ukrainians has, likewise, been very indifferent toward all sects and roskols. Among the Poles, sects flourished very luxuriantly in the 16th Century; among the Russians, there are to this day any number of sects, often very curious ones, and more are constantly arising. Among the Ukrainians, a single sect has been formed, the so-called stunda (a sort of Baptist creed). This sect is not the result of rite formalism, however, but merely an effect of the Russification of the Ukrainian national church. In order to be able to pray to God in their mother-tongue, more than a million of the Ukrainian peasantry is persevering in this faith, which came over from adjacent German colonies, despite harsh persecution on the part of the Russian clergy and government.
The worth of Ukrainian culture appears, in its most beautiful and its highest form, in the unwritten literature of the people. The philosophical feeling of the Ukrainian people finds expression in thousands and thousands of pregnant proverbs and parables, the like of which we do not find even in the most advanced nations of Europe. They reflect the great soul of the Ukrainian people and its worldly wisdom. But the national genius of the Ukrainians has risen to the greatest height in their popular poetry. Neither the Russian nor the Polish popular poetry can bear comparison with the Ukrainian. Beginning with the historical epics (dumy) and the extremely ancient and yet living songs of worship, as for example, Christmas songs (kolady), New Years' songs (shchedrivki) , spring songs (vessilni), harvest songs (obzinkovi), down to the little songs for particular occasions (e. g. shumki, kozachki, kolomiyki) , we find in all the productions of Ukrainian popular epic and lyric poetry, a rich content and a great perfection of form. In all of it the sympathy for nature, spiritualization of nature, and a lively comprehension of her moods, is superb; in all of it we find a fantastic but warm dreaminess; in all of it we find the glorification of the loftiest and purest feelings of the human soul. A glowing love of country reveals itself to us everywhere, but particularly in innumerable Cossack songs, a heartrending longing for a glorious past, a glori- fication, altho not without criticism, of their heroes. In their love-songs we find not a trace of sexuality; not the physical, but the spiritual beauty of woman is glorified above all. Even in jesting songs, and further, even in ribald songs, there is a great deal of anacreontic grace. And, at the same time, what beauty of diction, what wonderful agreement of content and form! No one would believe that this neglected, and for so many centuries, suppressed and tormented people could scatter so many pearls of true poetic inspiration thru its unhappy land.
This peculiarity of the poetical creative spirit enables us, just as do the other elements of culture, to recognize the vast difference between the Ukrainian and the Russian people. The Russian folk songs are smaller in number and variety, form and content. Sympathetic appreciation of nature is scant. The imagination either rises to super- natural heights or sinks to mere trifling. Criminal mon- strosities and the spirit of destruction are glorified as objects of national worship. The conception of love is sensual, the jesting and ribald songs disgusting.
Like their popular poetry, the popular music of the Ukrainians far surpasses the popular music of the neigh- boring peoples, and differs from them very noticeably. Polish popular music is just as poor as Polish popular poetry, and almost thruout possesses a cheerful major character. Russian popular music has many minor ele- ments in addition to the major elements. But the Russian popular melodies are quite different from the Ukrainian. They are either boisterously joyous or hopelessly sad. The differences in the character of the melodies are so great that one need not be a specialist to be able to tell at once whether a melody is Ukrainian or Russian.
Popular art, in our people, is entirely original and much more highly advanced than in the neighboring peoples. The remains of the ancient popular painting are still in existence in the left half of the Ukraine. Wood carving has developed to a highly artistic form among the Hutzuls (there are the well-known peasant-artists Shkriblak, Mehedinyuk, and others). The chief field of Ukrainian popular art, however, is decoration. Two fundamental types are used; a geometric pattern with the crossing of straight and broken lines, and a natural pattern, which is modelled after parts of plants (as leaves, flowers, etc.). In the embroideries, cloths and glass bead -work, we find such an esthetic play of colors, that even tho each individual color is glaring, the whole has a very picturesque and harmonious effect. The decorative art of the Russians is much lower. It is based on animal motifs or entire objects, e. g., whole plants, houses, etc., and evinces an outspoken preference for glaring colors," which are so combined, however, as to shock the eye. Among the Poles, the art of ornamentation is very slightly developed. As for colors, they prefer the gaudy, not many at a time; usually, blue is combined with bright red.
For the sake of completeness, we must still say some- thing about Ukrainian manners and customs. In this aspect, too, the Ukrainian peasantry is richer than its neighbors. Only the White Russians are not far behind them. The entire life of a Ukrainian peasant, in itself full of need and poverty, is, nevertheless, full of poetic and deeply significant usages and customs, from the cradle to the grave. Birth, christening, marriage, death, all are combined with various symbolic usages, particularly the wedding, so rich in ceremonies and songs, so different in its entire substance from the Russian or Polish. The entire year of the Ukrainian constitutes one great cycle of holidays, with which a host of ceremonies are connected, most of which have come down from pre-Christian times. We find similar ceremonies among the White Russians, some also among the Poles, e .g., Christmas songs, songs of the seasons, but among the Russians, on the other hand, we find no parallel to the Ukrainian conditions. Among the Russians, neither the Christmas songs (kolady) are customary, nor the ceremonies of Christmas eve ibohata kutya), neither the midwinter festival (shchedri vechir), with its songs (shche- drivki), nor the spring holidays (yur russalchin velikden) and spring songs (vesnianki), nor the feast of the solstice (kupalo), nor the autumn ceremonies on the feast-days of St. Andrew or St. Katherine, etc. The entire essence of the popular metaphysics of the Ukrainians is quite foreign to the Russians, and almost entirely so to the Poles. Only the White Russians form a certain analogy, but, among them, pure superstition outweighs customs and ceremonies in importance.
Sufficient facts have been given to make clear to the reader the complete originality and independence of Ukrainian popular culture. We now come to a brief survey of the cultural efforts of the educated Ukrainians.
The number of educated Ukrainians is comparatively small. Hardly a century has passed since the intelligence of the nation awoke to new life, yet, in its hands lies the development of the national culture in the widest sense of the word. The disproportion between the magnitude of the task and the small number of the workers for culture, is at once apparent. And yet the results of the work, in spite of obstacles on every side, have grown in volume.
The Ukraine lies within the sphere of influence of European culture. This culture has spread from Central and Western Europe over the territory of the Ukraine and its neighboring peoples, the Poles, Russians, White Russians, Magyars and Roumanians. Each one of these nations has accepted the material culture of Western Europe to a greater or less degree, and adjusted the spiritual culture to its national peculiarities. The Ukrainians, for a long time after the loss of their first state and the decline of their ancient culture, found no line along which they could develop their national culture independently. For centuries they vacillated between the cultures of Poland and Russia. To this day, now that the conditions are much better, one may still find among the Ukrainians individuals who, culturally, are Poles or Russians, and only speak and feel as Ukrainians. Such a condition is very sad, and causes the Ukraine untold injury — most of all in the field of material culture, which, in both these neighboring nations, is very incomplete. Agriculture, mining, trade and commerce, are on a much lower plane among the Poles than in Western Europe. And what is to be said of the Russians, who are a mere parody of a cultured nation in almost every field, altho they possess so great a political organization? No one need be surprised that material culture is of so low a grade in the Ukraine. On the other hand, it has become clear to every intelligent Ukrainian, that the development of material culture is possible only thru Western European influence, by sending Ukrainian engineers, manufacturing specialists, merchants and farmers, to Western and Central Europe to learn their business.
In the field of Ukrainian mental culture, the chief influences to be considered are Polish and Russian. In this field, Polish culture is comparatively very high. It possesses a very rich literature, considerable science and art, and very definite principles of life. The influence of Polish culture is limited almost exclusively to Galicia at the pre- sent time. But it was very strong until very recent years, when it began to decrease. At one time, however, the entire Ukraine, particularly the right half, was emphati- cally under the influence of Polish culture for centuries (16th to the 18th Century).
There is one element in the spiritual culture of the Poles which certainly deserves to be, and is, imitated by the Ukrainians. It is the tone of national patriotism, the love for the nation, its present and its past, which is everywhere evident. Hence, modern Polish literature must be a model for Ukrainian literature in its tendencies and its sentiments. But, beyond its patriotic tone, Polish culture is not appropriate for the Ukrainian people. It is aristo- cratic, by reason of its descent and its philosophy of the universe. It is far removed from the mass of the people it should represent. In spite of all efforts, the Polish culture of the educated classes has been unable to establish an organic connection with the common people of Poland. It has been built up above the masses and has not grown out of them. To build up Ukrainian culture entirely after the model of Polish culture, would mean to tear it from its life-giving roots in the soul of the people. That it would be deadly to Ukrainian culture, the Ukrainians have perceived for a long time.
Russian culture is much more dangerous to the Ukrainian people than Polish. In its material aspect it is of a very low grade. In the spiritual field it possesses a very rich literature and a noteworthy science and art. The spiritual culture of Russia now dominates all of the Russian Ukraine, and has, to a great extent, become prevalent even among those educated Ukrainians in Russia who possess real national consciousness.
This very circumstance constitutes a great danger for the development of Ukrainian culture. For, let the Mus- covite conquest extend over the Ukrainians, even in the cultural field, and there is an end of all the independence of the Ukrainian element, and its beautiful language will be, in fact, degraded to a peasant dialect. But a still greater danger lies in the quality of the Russian cultural influence. The first evil characteristic of Russian culture is the complete lack of national and patriotic sentiment, which is absolutely necessary for an aspiring culture like the Ukrainian. Russian culture is infecting the Ukrainians with an ominous national indifference. Another unfavor- able characteristic of all Russian culture, is the fact that it is undemocratic thru and thru, and very far removed from the Russian people. The Russian people did not create this culture; the educated, in producing it, took nothing from the people. An intelligent man, brought up in the atmosphere of Russian culture, is unspeakably distant from the Russian people, so that it is impossible for him to work at the task of enlightening them. The views of the Russian "lovers of the people" (narodniki) , or of a Tolstoy, con- cerning the common people and its soul, simply offend us thru their unexampled ignorance of the peculiarities and customs of the common people,
A culture so far removed from the people as the Russian can bring no benefit to the Ukrainians. We observe this, best of all, in the condition of the muzhik, to whom the educated Russian has never been able to find an approach, and now the latter looks on indifferently, while the masses sink deeper and deeper down into the abyss of intellectual and spiritual darkness. To guide the common people along the path of organic social-political and economic progress, is a task which an intellect permeated with Russian culture can never perform. The last Russian revolution, and the beginning of the era of constitutional government for Russia, have furnished the best proof for the truth of this assertion.
The other chief characteristic of Russian culture is its manifest superficiality. Hidden beneath a thin veneer of Western European amenities lies coarse barbarism. The external manners of the educated Russian very often strike one by the coarseness, lack of restraint and brutal reckless- ness accompanying them. We see, then, that even the external forms of European culture have only been out- wardly assumed by the Russians. Still poorer is their condition with respect to the things of the spirit. We have observed to what a slight degree the Russians have been able to assimilate the material culture of Europe. The same holds for spiritual culture. Russian literature, particularly the latest, has brought ethical elements of the most questionable worth into the world's literature. (Artzibashev and others). Russian science, altho it can point to some great names and has unlimited means at its disposal, stands far behind German, English or French science. In Russian science, everything is done for the sake of effect, without thoroness, without method, hence fatal gaps appear. Let us consider, for example, our science of geography. Hardly a year passes in which the Russian government does not send one or more great scientific expeditions to Asia or to the North Pole. Each expedition hands in volumes of scientific results, and, at the same time, the surface configuration of the most populous and cultur- ally most advanced regions of European Russia, for example, is barely known in its main aspects. The best geography of Russia was written by the Frenchman Reclus. A modern, really scientific geography of Russia does not exist.
Even more emphatically does the superficiality of Russian culture appear in social and political questions. These two directions of human thought have, in most recent times, become very popular in all Russian society. But what an abyss separates a European from a Russian in this field! In Europe the theses of the social sciences or of politics are the result of life. They are adjusted to life conditions and treated critically. In Russia they are life- less dogmas, about which Russian scholars of the 20th Century dispute with the same heat and in the same manner as their ancestors, a few hundred years ago, disputed as to whether the Hallelujah should be sung twice or three times, whether the confession of faith should read "born, not created" or "born and not created," whether one should say, "God have mercy upon us" or "Oh God, have mercy upon us," whether one should use two fingers in crossing oneself or three, and so on. Naturally, at that time religious questions were the fashion. Today it is social questions. And what does it amount to? Rampant doctrinism, the eternal use of banal commonplaces, an immature setting up of principles. And the result is — extreme unwieldiness of Russian society in internal politics and in parliamentarism, in social and national work, together with a deep scorn of the depraved West (gnili zapad) .
With this superficiality of Russian culture, its most evil characteristic is connected; the decline of family life and a certain moral perverseness. This phenomenon is commonly met with in all peoples who have but recently come in contact with Western European culture. The bad quali- ties of a high civilization are always assumed first, the good qualities slowly. In this field the Russians have far outstripped their European models.
The above facts suffice to prove that Russian cultural influences are dangerous for the Ukrainian people. The severe, rigid materialistic character of the Russian people will, without any doubt, enable it to outlast the storm and stress period of the present Russian culture, and guide it to a splendid future. But for the Ukrainian people, with its sentimental, gentle character, the assuming of Russian culture would be a deadly poison. Even supposing that the Ukrainian people might survive such an experiment, a thing which is not likely, it would forever remain a miser- able appendage of the Russian nation.
And besides, such an experiment is entirely unnecessary. Either we say, "We are Ukrainians, an independent race and different from the Russians," and build up our culture quite independently, or we say, "We are 'Little Russians,' one of the three tribes of Great Russia and of its high culture," and, in that case, we may calmly lie down on the world renowned Ukrainian stove. For then it does not pay even to work at the development of our language. A third alternative does not exist.
At present, however, the former view is generally predominant among the intelligenzia of the land, and the fact that many intelligent Ukrainians are permeated with Russian culture is due, not to an ideal conviction, but only to the powerful influence of the Russian schools and the Russian cities. How do these educated people stand beneath the Ukrainian peasant who, even on the shores of the Pacific Ocean, does not exchange his individual Ukrain- ian popular culture for the Russian, and deserves the scornful, but in our eyes very commendable saying of the Russians, "Khakhol vyesdie kharkhol!"
If, then, we are to remain a really independent nation, there is only one avenue open to Ukrainian culture, and that is to follow the culture of Western Europe step by step, to seek its models among the Germans, Scandinavians, English and French. And this entire development we must base upon the broad foundation of our high popular culture. Let us consider with what piety the really cultural nations of Europe preserve the little remains of their popular culture. Their few usages or superstitions, their little body of folk-songs ! How much richer than they are we in all our misery! The Ukrainian people spoke a mighty first word thru Kotlarevsky a century ago; it then found the first diamond upon its path, the pure language of the people. Unfortunately, no Ukrainian has yet arisen who could speak just as mighty a second word by finding ways and means of lifting the treasures of the home culture of the land, and enabling the entire nation to work at the task of using them to advantage. This "apostle of truth and science," as he is called by Shevchenko, has not ap- peared, altho he has had several ancestors, like Draho- maniv. But there are already very many Ukrainians who would place their seal upon the declaration: "that the Ukraine possesses so rich a popular culture, that by develop- ing all its hidden possibilities and supplementing them by elements drawn from the untainted sources of Western European culture, the Ukrainian nation could attain a complete culture just as peculiar to itself, and just as exalted among the great European cultures, as Ukrainian popular culture is among the popular cultures of other peoples."
Hence, the way lay clearly indicated for the Ukrainians of the 19th and 20th Century. Ethnological investigations and the scientific study of folk-lore have been taken up very eagerly by Ukrainian scholars, so that in this parti- cular field, recent Ukrainian science, perhaps, ranks highest in all Slavic science. In no other cultured nation of Europe is the life of the educated elements so permeated with the influences of the nation's own popular culture. The Ukrainian cultural movement is hardly a century old, and yet it has results to show which, even today, guarantee the cultural independence of the Ukrainian nation. Active relations with Central and Western European cultures have been established, which may become of incalculable effect in the further development of Ukrainian culture.
