The Fifth International Symposium on Traditional Polyphony ...
The Fifth International Symposium on Traditional Polyphony ... The Fifth International Symposium on Traditional Polyphony ...
340 Mikhail Lobanov Konz mäthil Gruzijan ö pimed katab man,
Joint Singing of the Vepses and Archaic Phenomena in the Peasants’ Multipart Singing in the Baltic Countries 341 namely in the regions of the middle and southern Vepses, in the centre of its area (Lobanov, 1997). In both cases, by the archaic time we mean not the Stone Age but the historically observable period, reflected in the old Russian written monuments. Musical folklore of the Vepses started to be recorded beginning from the year 1937, its genre content being rather poor. In their native language middle and southern Vepses perform only laments, lullabies, chastooshkas (two-line or four-line folk verse, usually humorous and topical, sung in a lively manner), songs for the swings, among them, performed to a specific tune, tunes without texts – melodies of call and response.
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340<br />
Mikhail Lobanov<br />
K<strong>on</strong>z mäthil Gruzijan ö pimed katab man, <str<strong>on</strong>g>The</str<strong>on</strong>g> blackness of night lies <strong>on</strong> the Mountains<br />
of Georgia,<br />
Aragvan joksend rindal kulub…<br />
<str<strong>on</strong>g>The</str<strong>on</strong>g> Aragvi rushes forth with great Noise<br />
before me…<br />
In 1927 the Sheltozero Nati<strong>on</strong>al District was created in the Karelian ASSR, in 1931 the Vinnitsa Nati<strong>on</strong>al<br />
District was established in the Leningrad Regi<strong>on</strong>. In 1937 all these nati<strong>on</strong>al – administrative activities were<br />
reduced abrupt. Vinnitsa was deprived of its rights as a nati<strong>on</strong>al-territorial unit. In 1956 the Sheltozero<br />
Nati<strong>on</strong>al District was abolished in Karelia.<br />
Attempts to introduce educati<strong>on</strong> in the Vepses’ nati<strong>on</strong>al language, whose alphabet was created in 1931,<br />
was made in the 1930s but in 1937 the process was put an end too. Though without uniting the Veps villages,<br />
scattered in different administrative regi<strong>on</strong>s into some kind of a single territorial unit with a special status,<br />
these attempts were doomed to failure.<br />
In the 1990s, during the “Perestroyka” (Rec<strong>on</strong>structi<strong>on</strong>), the Veps Nati<strong>on</strong>al District was founded again<br />
in the Karelian Republic (the Vepses amounting to less than 40 per cent of its populati<strong>on</strong>). Some functi<strong>on</strong>s of<br />
the administrative unit are performed by Vepskskii les (Veps Forest), a nature protecti<strong>on</strong> organizati<strong>on</strong> of the<br />
Leningrad Regi<strong>on</strong>, but understandably, it is not sufficient.<br />
In 1991 Petrozavodsk Pedagogical University opened a department for preparing teachers of the Veps<br />
language. At about the same time the newspaper Kodima (Motherland) came out in Petrozavodsk, it is<br />
circulated in the Leningrad Regi<strong>on</strong> as well.<br />
Of course, something must be d<strong>on</strong>e to preserve this distinctive nati<strong>on</strong>, but the most difficult problem is<br />
not the fact that the Vepses do not have a comm<strong>on</strong> territorial-administrative unit, but the absence of ec<strong>on</strong>omic<br />
perspectives for the populati<strong>on</strong> of those areas where they live. It is remote villages, whose agriculture is not<br />
so important now, and such towns where the Veps language was spoken at industrial enterprises or offices<br />
have never existed.<br />
In the countryside Vepses live in the houses similar to those of their Russian neighbours, use the<br />
same agricultural methods and do not differ from Russians and Karelians by their appearance. <str<strong>on</strong>g>The</str<strong>on</strong>g>refore<br />
the ethnographic study of the Vepses apart from the rest of the populati<strong>on</strong> of the same area cannot yield<br />
any significant results which may reveal their original cultural traditi<strong>on</strong>s. Finding out anything about the<br />
ethnocultural heritage of the Vepses may be achieved <strong>on</strong>ly by: a) a thorough survey of the entire area, b)<br />
discovering some specific facts within this vast c<strong>on</strong>text and after that c) to review as to how often these specific<br />
features occur am<strong>on</strong>g the Vepses, Russians or Karelians.<br />
For instance, the funeral traditi<strong>on</strong>s c<strong>on</strong>nected with music. It is called “cheering up the deceased”. At the<br />
time when the deceased is still at home, the accordi<strong>on</strong>-player performs cheerful tunes and young people dance.<br />
This traditi<strong>on</strong> was attested at the Ladoga-Onega isthmus, but in the Karelian and Russian villages it can be<br />
observed in rare instances <strong>on</strong>ly, though in Veps villages it occurs quite frequently. It allow to c<strong>on</strong>sider such a<br />
custom as Vepses peculiarity? (Pimenov, 1960)<br />
In general, musical archaisms, in their complete forms1 that have survived in a live traditi<strong>on</strong>, can be<br />
observed very rarely. In this respect surprising finds can be attested in the folklore of Vepses. In this way it<br />
has been determined that the tune of Veps dirges, recorded from the middle and northern Vepses is n<strong>on</strong>e other<br />
than the famous epic melody of the Onega narrators of Bylina (Russian epic), of the Ryabinins in particular<br />
(Vasilieva, 1981, 1990). Besides, in those passages, where the lamentati<strong>on</strong>s sound, the Bylina does not occur<br />
and vice versa. <str<strong>on</strong>g>The</str<strong>on</strong>g> signaling melody of the forest call and resp<strong>on</strong>se also proved to be such a live archaism,