Russian folklore
The Russian folklore, i.e., the folklore of Russian people, takes its roots in the pagan beliefs of ancient Slavs and now is represented in the Russian fairy tales. Epic Russian bylinas are also an important part of Slavic paganism. The oldest bylinas of Kievan cycle were recorded in the Russian North, especially in Karelia, where most of the Finnish national epic Kalevala was recorded as well.
In the late 19th-century Russian fairy tales began being translated into English, with Russian Folk Tales by William Ralston, and Tales and Legends from the Land of the Tzar by Edith Hodgetts.
Many Russian fairy tales and bylinas have been adapted for animation films, or for feature movies by prominent directors such as Aleksandr Ptushko and Aleksandr Rou.
Some Russian poets, including Pyotr Yershov and Leonid Filatov, made a number of well-known poetical interpretations of the classical Russian fairy tales, and in some cases, like that of Alexander Pushkin, also created fully original fairy tale poems of great popularity.
History
Folk Tradition of Pre-Christian Rus' (Pre-987 CE)
Source:The organization of early Slavic society seems largely to have been based in small towns run by a group of people rather than a single leader, and had a strong emphasis on one's family unit. The area proposed as the homeland of Slavic peoples is roughly around modern-day Eastern European countries. East Slavs emerged around the Volga-Dnieper basin. The Oka river was a homeland to Slavic tribes from which Russian culture grew. South Slavic culture grew in Balkan region West Slavic people grew most likely in eastern Poland. Nature played an essential role in early Slavic culture.
One early Russian object of worship was the "Moist Mother Earth", and a later, possibly related deity was called Mokosh, whose name means "moist" and may have Finnish origins. Mokosh was the goddess of women, children, and animals, and was worshiped for her connection with fertility. Russian soil is generally too thin for robust agriculture, rainfall is infrequent and inopportunely timed in much of the area, and the growing season is relatively short. Fertility and moisture are therefore particularly essential to the success of Russian agriculture. Because from early times the Rus' had an agricultural rather than hunting or herding basis for their food production, and were not on good terms with neighboring peoples, the success of Russian society was largely dependent on the success of its agriculture.
Additionally, there is thought to have been a notable focus on the feminine element in early Slavic culture, with a subsequent shift to a more patriarchal society as Christianity got a foothold in the area. Ancestor worship was another central aspect of tribal life, and served as a link between past and future generations. Animism was also a common belief, and nature and house spirits played a central role in daily tribal life.
Folk tradition in Christian Rus' (987 - 1917/1922 CE)
Sources:Vladimir I converted to Christianity in 987 CE, and subsequently mandated it as the state religion of the Kievan Rus'. Just beforehand, he had pushed for worship of a pagan pantheon not native to the Russian people, but that proved largely unsuccessful. Because Christianity had already existed in the area, it caught on more easily than the foreign pagan tradition. Idols were destroyed at Kiev and Novgorod, two cities where Vladimir I had previously put particular attention into establishing a pagan pantheon. Despite the superficial eradication of pagan belief, animism and ancestor worship survived in rituals, stories, charms, and practices in peasant life. Certain pagan deities and objects of worship became inducted into the ranks of Christian saints. Other times, pagan holidays remained in practice but were called by new names, such as Trinity Day, during which peasant girls would honor the nature spirit rusalka, commemorate past ancestors, and practice divination rituals. Another such holiday is St. John's day, which was devoted to "seeing off the spring" and performing rituals to encourage springtime to come again soon. The coexistence of pagan and Christian beliefs in Russian culture is called "duality of religion" or "duality of belief", and was salient in much of Russian peasant culture.
Certain pagan rituals and beliefs were tolerated and even supported by the Church. In these instances, rites were reinterpreted as essentially Christian. For instance, the wintertime ritual of spreading hay on the floor became associated with celebrating the birth of Jesus at Christmastime. When the Church condemned a practice, it typically did not dismiss it as made-up, but instead acknowledged its power and attributed it to the devil.
Russian Folklore in Soviet Russia">Russian Soviet Federative Socialist Republic">Soviet Russia (1917/1922 - 1991)
Source:Folklorists today consider the 1920s to be the Soviet Union's golden age of folklore. The struggling new government, which had to focus its efforts on establishing a new administrative system and building up the nation's backwards economy, could not be bothered with attempting to control literature, so studies of folklore thrived. There were two primary trends of folklore study during the decade: the formalist and Finnish schools. Formalism focused on the artistic form of ancient byliny and faerie tales, specifically their use of distinctive structures and poetic devices. The Finnish school was concerned with the connections amongst related legends of various Eastern European regions. Finnish scholars collected comparable tales from multiple locales and analyzed their similarities and differences, hoping to trace these epic stories' migration paths.
Once Joseph Stalin came to power and put his first five-year plan into motion in 1928, the Soviet government began to criticize and censor folklore studies. Stalin and the Soviet regime repressed Folklore, believing that it supported the old tsarist system and a capitalist economy. They saw it as a remnant of the backward Russian society that the Bolsheviks were working to surpass. To keep folklore studies in check and prevent inappropriate ideas from spreading amongst the masses, the government created the RAPP – the Russian Association of Proletarian Writers. The RAPP specifically focused on censoring fairy tales and children's literature, believing that fantasies and "bourgeois nonsense" harmed the development of upstanding Soviet citizens. Faerie tales were removed from bookshelves and children were encouraged to read books focusing on nature and science. RAPP eventually increased its levels of censorship and became the Union of Soviet Writers in 1932.
In order to continue researching and analyzing folklore, intellectuals needed to justify its worth to the Communist regime. Otherwise, collections of folklore, along with all other literature deemed useless for the purposes of Stalin's Five Year Plan, would be an unacceptable realm of study. In 1934, Maxim Gorky gave a speech to the Union of Soviet Writers arguing that folklore could, in fact, be consciously used to promote Communist values. Apart from expounding on the artistic value of folklore, he stressed that traditional legends and faerie tales showed ideal, community-oriented characters, which exemplified the model Soviet citizen. Folklore, with many of its conflicts based on the struggles of a labor oriented lifestyle, was relevant to Communism as it could not have existed without the direct contribution of the working classes. Also, Gorky explained that folklore characters expressed high levels of optimism, and therefore could encourage readers to maintain a positive mindset, especially as their lives changed with Communism's further development.
Iurii Sokolov, the head of the folklore section of the Union of Soviet Writers also promoted the study of folklore by arguing that folklore had originally been the oral tradition of the working people, and consequently could be used to motivate and inspire collective projects amongst the present-day proletariat. Characters throughout traditional Russian folktales often found themselves on a journey of self-discovery, a process that led them to value themselves not as individuals, but rather as a necessary part of a common whole. The attitudes of such legendary characters paralleled the mindset that the Soviet government wished to instill in its citizens. He also pointed out the existence of many tales that showed members of the working class outsmarting their cruel masters, again working to prove folklore's value to Soviet ideology and the nation's society at large.
Convinced by Gor'kij and Sokolov's arguments, the Soviet government and the Union of Soviet Writers began collecting and evaluating folklore from across the country. The Union handpicked and recorded particular stories that, in their eyes, sufficiently promoted the collectivist spirit and showed the Soviet regime's benefits and progress. It then proceeded to redistribute copies of approved stories throughout the population. Meanwhile, local folklore centers arose in all major cities. Responsible for advocating a sense of Soviet nationalism, these organizations ensured that the media published appropriate versions of Russian folktales in a systematic fashion.
Apart from circulating government-approved faerie tales and byliny that already existed, during Stalin's rule authors parroting appropriate Soviet ideologies wrote Communist folktales and introduced them to the population. These contemporary folktales combined the structures and motifs of the old byliny with contemporary life in the Soviet Union. Called noviny, these new tales were considered the renaissance of the Russian epic. Folklorists were called upon to teach modern folksingers the conventional style and structure of the traditional byliny. They also explained to the performers the appropriate types of Communist ideology that should be represented in the new stories and songs.
As the performers of the day were often poorly educated, they needed to obtain a thorough understanding of Marxist ideology before they could be expected to impart folktales to the public in a manner that suited the Soviet government. Besides undergoing extensive education, many folk performers traveled throughout the nation in order to gain insight into the lives of the working class, and thus communicate their stories more effectively. Due to their crucial role in spreading Communist ideals throughout the Soviet Union, eventually some of these performers became highly valued members of Soviet society. A number of them, despite their illiteracy, were even elected as members of the Union of Soviet Writers.
These new Soviet faerie tales and folk songs primarily focused on the contrasts between a miserable life in old tsarist Russia and an improved one under Stalin's leadership. Their characters represented identities for which Soviet citizens should strive, exemplifying the traits of the "New Soviet Man." The heroes of Soviet tales were meant to portray a transformed and improved version of the average citizen, giving the reader a clear goal of the ideal collective-oriented self that the future he or she was meant to become. These new folktales replaced magic with technology and supernatural forces with Stalin.
Instead of receiving essential advice from a mythical being, the protagonist would be given advice from omniscient Stalin. If the character followed Stalin's divine advice, he could be assured success in all his endeavors and a complete transformation into the "New Soviet Man." The villains of these contemporary faerie tales were the Whites and their leader Idolisce, "the most monstrous idol," who was the equivalent of the tsar. Descriptions of the Whites in noviny mirrored those of the Tartars in byliny. In these new tales, the Whites were incompetent, backwards capitalists, while the Soviet citizens became invincible heroes.
Once Stalin died in March 1953, folklorists of the period quickly abandoned the new folktales of the period. Written by individual authors and performers, noviny did not come from the oral traditions of the working class. Consequently, today they are considered pseudo-folklore, rather than genuine Soviet folklore. Without any true connection to the masses, there was no reason noviny should be considered anything other than contemporary literature. Specialists decided that attempts to represent contemporary life through the structure and artistry of the ancient epics could not be considered genuine folklore. Stalin's name has been omitted from the few surviving pseudo-folktales of the period. Instead of considering folklore under Stalin a renaissance of the traditional Russian epic, today it is generally regarded as a period of restraint and falsehoods.