Ukrainian researchers have continued their academic studies since the start of the war and some of research results were presented and discussed at the Second Scientific and Practical Conference. In Part I we have discussed several key messages on the topic of the Russia-Ukraine war and the current article covers a variety of other themes.
Volodymyr Pylypenko
PhD in History, assistant professor at the Hrushevsky Institute for Ukrainian archaeology and source studies under the Ukrainian Academy of Sciences (Kyiv)
“Food as a marker of the Other in social and political manuscripts of the 18th century (e.g., Crimean Khanate)” – the presentation explores the role of food in comprehensively shaping the national identity.
• Food preferences, national flavours, and table manners are often used to define what is acceptable and civilised as compared to the barbaric behaviour, especially in reference to the enemy states. In his research the author relies on Alessandro Guagnini’s “European Sarmatia Chronicles”.
• The Chronicles present the Crimean Tatars and Nogayan Tatars as foreign and hostile which is often reflected in the descriptions of their diet. The dishes, flavour, and traditional table manners of the Tatars are used to convey a strong feeling of disgust. Interestingly, the same descriptions can be found in the works by Guillaume de Beauplan.
• When studying these texts, researchers must be aware of the general historical context in which they were produced.
Olya Geyda
PhD in History, assistant professor, research officer at the Chernihiv regional historical museum.
Presentation title: “Illya the pope at dinner” – the history behind wall graffiti on the south face of the Chernihiv Cathedral of the Transfiguration of the Saviour.”
In 1967 on the face of the Chernihiv Cathedral of the Transfiguration of the Saviour historians have uncovered graffiti which dates back to 1340-1360. Geyda’s presentation was on “Illya the pope at dinner” – the history behind wall graffiti on the south face of the Chernihiv Cathedral of the Transfiguration of the Saviour.
• The researcher believes that the short scribble on the wall says a lot about the political climate of the time. The graffiti reads: “in the month of April, on the 23rd day Illya, the pope consumed wheaten cake for dinner, and had eaten his fill.”
• The graffiti is linked to the real historical events, namely the ordination of a local bishop in the Chernihiv diocese. Geyda contests that it was “a certificate of ordination set in stone”, which records for eternity the fact that the Chernihiv and Briansk dioceses are now under the control of the Lithuanian and Ruthenian Metropolitan Roman (1355-1362).
• This is perhaps the earliest mention of festive Easter bread to date, and what makes it especially fascinating is the fact that the record was set in stone.
Marianna Batsvin
PhD in History, acting director of the science and education department at the National Sanctuary “Ancient Halych” (Halych)
Traditional Hutsul cuisine informed through contemporary food theory and requirements (based on ethnographic studies at the Verkhovynsky region, 2022 р.)
In July last year Batsvin together with a team of researchers conducted field studies into the culinary practices of Ukrainian Hutsuls following the Russian full-scale invasion. The study covered eight villages, including the Topilche village, Kryvorivnya, and Iltse. The study results show the following:
• Till today animal husbandry and milk production are the main source of nutrition for the Ukrainian Hutsuls.
• The most popular traditional products include the huslyanka yoghurt, traditional soft cheese like budz and bryndza, banosh, holubtsy, buryshnhyk which is a kind of traditional Hutsul bread, and trout stewed in heavy cream. Corn grit is a staple food in the west of Ukraine.
• The study has also recorded a new type of farming activity, namely commercial rearing of cattle for marbled beef production. The product is especially popular with the restaurants.
Iryna Skubii
PhD in History, doctoral student at the department of history at Queen’s University (Kingston, Canada).
Presentation: “I can still feel the stench”: memories about food and eating practices during famine.”
The survival strategies during the Holodomor and other famines perpetrated by the communist regime continue to attract attention from the researchers. The study focuses on the emotions linked to the desperate food choices and survival strategies during famine.
• The researcher has carefully re-analysed open-source records and interviews. She concludes that food disgust and repugnance during famines follows a zig-zag path, a term coined by professor Matich.
• The stories told by the famished about the desperate food choices are a way to distance oneself from a traumatising experience. For example, in stories about culling pet animals the respondents don’t name any specific people who were responsible for making those choices and use illusive language like “the animals got eaten” or “no cats and dogs seen on the streets”. Famine food transgressions are so traumatising, the respondents often try to distance themselves from the event. Instead, they try to recall the event in a depersonalised manner to draw attention to the desperate strategies of survival.
• These ways of describing an extremely traumatic event are a means of humanising oneself in the eyes of the others. Famine food transgressions were often a source of life-long trauma and feelings of shame, leaving traces in the memories of survivors many years after the fact.
• The research concludes that the famine food transgressions have significantly affected food norms and culture as a whole, food taboos and Ukrainian national memory. These traumatic events shaped food perceptions and emotions associated with food consumption for decades to come. Sensations of disgust and the fetid smell of food stay with the survivors for life and come back to haunt them 50-60 years on, which is a result of long-lasting trauma caused by the desperate food choices they had to make.
The full article is available here.
Taras Samchuk
PhD in History
“The tour menu. What Ukrainian stage performers ate during the international concert tours (1950-80s).”
The topic has been barely studied and Samchuk focused on the culinary practices of Ukrainian Soviet professional performers during their international tours. It is part of a larger research project on the subject of cultural diplomacy and representation of Ukraine overseas. The researcher relied on in-depth interviews and studied archive materials.
• With the rise of the Iron Curtain the Soviet population became quite limited in their travel choices, for a small exception of stage performers. Nonetheless, for the Soviet artists the international tours were infrequent and highly anticipated.
• The sturdy focuses on the daily lives of Ukrainian artists of the Soviet era, especially their food choices during tours. The study also highlights the differences in gastronomic experiences.
• On the lack of cultural interaction. The artists avoided going out to eat in cafes, restaurants and the like. It was done chiefly in order to save up on the travel expenses, namely per diems and use the money to buy such popular products like clothes and electronics, not available from the shops back home. As a result, before the tour the artists stocked up on fish preserves, cured sausage, and biscuits.
• If it was a long tour and the stockpile was depleted the performers shopped in food stores and farmers markets instead. The cooking was done by the actors themselves.
• On the cooking methods. In the 1950s the artists practiced several methods of cooking food inside the hotel suits. Usually, they used small fuel bars and electric boilers. But in time with the advance of technology, they began using portable electric stoves.
• How it reflected on the reputation of the Soviet artists. In the majority of countries, the hotel management was aware of the unsafe cooking methods practiced by the Soviet artists, as it often overloaded the hotel’s electric circuit. Secondly, the artists were remembered for dinner parties and formal receptions. As a result, the artists were able to try out new dishes and delicacies and most importantly save up on their food expenses.
• Alcohol deserves a special mention. The artists were ideologically pressed to stay away from alcohol during formal receptions and while communicating with their international colleagues. As a result, the artistes stockpiled on alcohol to exchange it for other products or sell it on.
• On stealing. The artists usually emptied the hotel mini-bars and kept as souvenirs small bottles of alcohol, chocolates and so on. Sometimes they shoplifted food, usually small items like chocolates and beautifully wrapped every day products.
Volodymyr Poltorak
PhD in History, Mechnikov National University (Odesa)
Poltorak’s research paper is titled “Ukrainian food culture and Pax Ottomana in early modernity”. The study explores the impact of palace culture, urban cuisine, and Ottoman culinary practices on the Ukrainian cooking traditions.
• Bugeac is one of the Ukrainian territories most affected by the Ottoman culture, and the local contemporary daily food practiced tend to reflect that.
• The Bugeac communities enjoyed bell peppers, aubergines, and tomatoes which now have long become an integral part of Ukrainian cuisine, but at the time in the rest of Ukraine these foods were quite exotic.
• Before the Bugeac region had bustling sea ports and coffee houses. Historical records say that in 1757 there were several coffee houses, some of them occupied two story buildings. Evidently, Ukraine was part of the coffee making and coffee drinking culture. Some of the most prominent Ottoman influences include sugar-coated fruit, especially with nuts. Today the communities in the region continue to make milina which is a type of lasagna, kurban soup, kavurma, and placintas – all of which are now part of traditional Ukrainian cuisine.
Yana Spencer
Tamu Bakery
For many years Spencer has been working in Sri-Lanka and Kosovo with women who have experienced trauma. She runs baking therapy sessions and works on teams to empower the women giving them skills to become self-sufficient. The researcher believes that the project outcomes could be of value to the academic community so she has shared her own experiences and data.
• Sri-Lanka’s conflict went on for 25 years leaving almost 100 thousand people dead. Almost 40 thousand women were left widowed without any support from the state. Today Sri-Lanka is experiencing food shortages and has limited access to food. Spencer works with the rape survivors and women who lost their whole families to war. Many of these women together with experiencing trauma also found themselves in dire economic circumstances. A number of international non-profits are working on restoring the food supply chain in Sri-Lanka and creating employment opportunities for the women. Some programmes include initiatives like drying fruits and selling them for profit.
• The women are heavily stigmatised which remains one of the key problems. They are not seen by society at large as professional leaders or heads of the household.
• Spencer also shared her experience in Kosovo where the conflict raged on for over a year. Today there are five thousand women who are considered widows – their husbands’ bodies still haven’t been found. Under 0,5% of the women remarried. Many were raped and went through trauma. Communal baking helps overcome trauma.
• In conclusion, the women who survived unimaginable trauma need the support of their communities, and it’s vital for them to engage in socially important therapeutic activities. Communal cooking could be one of them.
Iryna Etkina
PhD in History, assistant professor at the department of world history and international relations under the Chernihiv Collegium National University
Tile of presentation: “The topic of food during the German occupation in the diaries of Dmytro Brazhenko, a teacher from the Avdiivka village in the Chernihiv province”.
The researcher has carefully examined the diaries of a Ukrainian teacher, who survived under the German occupation.
• Brazhenko’s diaries reflect the existing popular myths, stereotypes, and the rural collective psyche during wartime. The diaries are characterised by heightened attention to mysticism and magical thinking.
• Brazhenko mentions specific dishes and describes his everyday activities during wartime: “Today my family has two birthdays. Valya is four today and Nina is one. Was not able to celebrate this wonderful occasion. It’s a shame, but I could not get even a single bottle of horilka – Ukrainian vodka. It’s not procured to the local co-ops. Somehow, I hoped that this year I will be able to celebrate this wonderful occasion back home in the Poltava region – but it was just wishful thinking. At least we had a hearty dinner. Asked the wife to cook a delicious meat dish. For some people it’s an everyday dish but for me it’s a delicacy, just like borsch with meat, stewed potatoes with meat, and aspic. Today also marks a month anniversary since the war. But I have no idea what is happening. Cannot access to the radio.”
• On exchanging food. The diary also includes information on the food exchanges between the locals and the German military. Products like hen’s eggs, butter, and cheese were usually exchanged for pure alcohol.
The diary was published by the Siveryanky Litopys Journal.
FOOD IN HISTORYCONFERENCE
