Творення культу Тараса Шевченка на теренах Сумщини в роки Української революції (1917-1921)

Abstract

В статті зроблена спроба прослідкувати творення квазірелігійного культу Тараса Шевченка на території Сумщини в переломну для існування української нації добу - національно-визвольних змагань 1917-1921 рр. Виявлені основні способи його функціонування: маніфестації й свята, побудова пам’ятників, називання іменем Кобзаря природніх і культурних об’єктів, використання його образу в книговидавничий продукції. Зроблено висновок про значення культу для транслювання української національної та соціалістичної ідеологій у свідомість широких народних мас.

Within the article an attempt is made to trace the process of creating quasi-religious Taras Shevchenko’s cult on the territory of the Sumy region at the turning point of history for the Ukrainian nation - national liberation struggle during 1917-1921. The fact is admitted that within Taras Shevchenko’s cult the ways of the reality mythical perception manifest distinctly. Its main methods of functioning are identified: celebrating holidays and holding demonstrations, erecting the monuments, naming natural and cultural objects after the Kobzar, using his image in book publishing. Shevchenko’s holiday phenomenon is reconstructed on the example of celebrations in the towns of Sumy and Konotop, also in the villages of Perekopivka and Vedmezhe (Romny county). The point is stressed that erecting the monuments (busts) to Shevchenko and performing sacred rituals of worshipping nearby constitute a symbolic action of forming the sense of collective unity of Ukrainians. As an example, the history of creating the monument to the Kobzar in the town of Romny and the bust in the township of Voronizh is considered. The attention is paid to the precedents of naming after Shevchenko numerous new points of the cultural landscape during the period of reconstructing the symbolic space at the time of the Revolution on the territory of the Sumy region. Specific examples in the sphere of toponymy are cited. The role of “Prosvita” fellowship centres is emphasized. They played the part of either organizers or participants of the majority of commemorative practices for honouring the figure of Shevchenko. Some facts of establishing the book publishing by “Prosvita” fellowship centres in the Sumy region are given. The Kobzar’s figure and creative heritage were often popularized by means of those books and brochures (Konotop, Okhtyrka and Pidlypne). The specificities of Shevchenko’s image interpretation within the Bolshevik ideology are covered in the article. Unlike Ukrainians, who paid more attention to the national character of Shevchenko’s creative heritage, the Bolsheviks underscored its class and revolutionary features. The absence of antagonistic differences and presence of numerous points of agreement in the Kobzar’s image interpretation by “nationalists” and communists should also be emphasized. The conclusion is drawn about the importance of Shevchenko’s cult on the territory of the present day Sumy region for spreading Ukrainian national and Socialist ideologies in broad masses’ consciousness.