Plakun-Trava, strategies for living, and
negotiated memory:
Two recent publications on the Doukhobor Social Movement
by Dr. Günter Schaarschmidt — Book Reviews, The Social
Science Journal 43:3 (2006) 503-512.
tandfonline.com/doi/full/10.1016/j.soscij.2006.04.008
Spirit Wrestlers: Doukhobor Pioneers' Strategies
for Living
Koozma J. Tarasoff; Ottawa: LEGAS/Spirit Wrestlers
Publishing. 2002. xvi. 480 pages. Cloth (CD-ROM. Ottawa:
Spirit Wrestlers Publishmg,2003).
Negotiated
Memory: Doukhobor Autobiographical Discourse
(Free at Internet Archive)
Julie Rak; Vancouver. Toronto: LJBC Press, 2004, vi-xvi. 165
pages
At first sight, the two publications under review seem quite
dissimilar in scope, methodology, and format to be
considered together in one review. Tarasoff’s work
(henceforth SW) is an
abundantly illustrated encyclopedic publication with no
claim to theorizing, while Rak’s volume (henceforth NM) is designed
as a case study with a unified theoretical basis, a limited
subject matter, and only three illustrations. The two works,
however, share a common theme. viz.. story-telling, such as
biographies (Tarasoff) and autobiographies (Rak; and, to a
lesser extent, Tarasoff) as means to devise strategies for
living and passing on traditions.
In his earlier, similarly encyclopedic, publication Koozma
Tarasoff likened the Doukhobors to what is known in Russian
as plakun-trava —
“hypericum;”
i.e., an ancient grass that “can float against the current
of the water”(Tarasoff, 1982. p.
xi).* In the more than 20-year
interval, the emphasis in SW has shifted more
towards rediscovering the Doukhobors’ wisdom and
contribution to society, especially since these have been
largely obscured in Canada and elsewhere due to the media’s
concentration on extremist tendencies of the movement.
* Probably Lýthrum
salicária, Russian colloquial: Derbennik
ivolistnyy (loosestrife), Plakun trava
(weeping grass); English colloquial: purple
loosestrife, spiked loosestrife, purple Lythrum. "Weeping
grass" (plakun trava) in Russia is used in
folk medicine and has mythical-spiritual
properties. On the slow moving Don River, the dried
leaves can be blown
upstream in a slight breeze. Do not confuse it
with Microlaena
stipoides, also called "weeping grass" in English.
Tarasoff’s SW consists
of four chapters that make up roughly four fifths of the
volume; an appendix; an extensive bibliography; an index
combining personal names, place-names. titles, and other
concepts; a list of maps and illustrations; and a list of
photo credits. Chapter I presents a historical overview of
the Doukhobors, starting from their origins in the middle of
the 17th century as a social movement with anti-Church and
anti-State as well as strongly pacifist principles to their
present-day concentrated settlements in Canada (mainly in
the provinces of British Columbia and Saskatchewan). This
chapter is an updated version of Tarasoff’s chapter in The Encyclopedia of Canada’s
Peoples (Magocsi. 1999.
pp. 422-435), an item that incidentally, does not figure
anywhere in the bibliography of. SW There are subchapters on remaining
Doukhobor settlements in Russia, on Doukhobors in the USA.
and on the various facets of Doukhobor social life.
Chapter 11. the longest chapter (about 300 pages), consists
entirely of stories, most of them related by the author, but
many are first-person narratives, i.e., autobiographies.
They range from a teacher’s account of how the Russian
language made its way into the curriculum of the school
system in the interior of British Columbia and a description
of how a Doukhobor entrepreneur in Cuba (“Fidel Castro’s
special Canadian friend”) built a tourist business to a
portrait of world champion high jumper Debbie Brill and of
the “most talented and prolific” Doukhobor poet of the 19th
century, Ivan Sysoev [archived]. The sum
total of these stones is indeed testimony to Doukhobor
“personalities that have made a difference” (p.41).
Chapter III begins on p. 336, not on p. 352, as the table of
contents indicates. This chapter consists of photographs
with brief legends and is thus appropriately entitled “a
pictorial essay.” The photographs (about half of them in
color) are a beautiful illustration of some of the
highlights of Doukhobor history from the 1880s to the
mid-1990s.
Chapter IV, entitled “Wisdom of the Ages.” is designed to
highlight the 10 central Doukhobor values. There is an
asterisk in the text presumably pointing to a footnote
concerning these values but unfortunately the footnote dad
not make it into the final printing process. However the
subchapter headings list these 10 values: peace (non
violence); work; co-operation; creativity and inventiveness;
cleanliness; singing from the soul; sharing and hospitality;
bridge-building; the spirit within; and roots for survival
(in a free market society).
The chapter entitled “Appendix” has a varied contents: an
expanded version of a paper presented earlier by the author
at a conference and published in a one-paragraph summary in
the proceedings of that conference (Donskov,
Woodsworlh, and Gaffield, 1999, p. 231), doing away
with 10 myths (or fallacies) concerning the Doukhobors: a
glossary of general terms and abbreviations of Doukhobor
place-names as well as of personal names; a fundamental
Doukhobor psalm Bud’
blagochestiv “Be Devout,” given in English
translation on p. 410 (not listed in the table of contents):
and a chronological listing of significant events in
Doukhobor history from 1652 to 2003.
As contrasted with the razmakh,
to use a descriptive Russian term that encompasses both
English “scope” and “imagination” of Tarasoff’s work. Julie
Rak’s Negotiated Memories
is considerably narrower in scope and more focused.
Furthermore, while SW is
a popular-scientific work that requires little or no
academic background, NM is
a scientific investigation that does require at least some
academic background in the held of discourse analysis in
order to fully understand the process of theory formulation
and testing. The latter applies first and foremost to the
theoretical chapter (Chapter 2) while the remaining chapters
can be read profitably by the layperson.
Rak’s NM begins
with a concise introduction that outlines the basic theory
and content of the book. Taking a parallel from Tarasoff
(1982), Rak maintains that plakun trava “can be recast as a figure
that marks the work of identity negotiation and preservation
in Doukhobor autobiographical discourse, which defines
itself by working against the prevailing discursive current”
(p.xvi).
Without losing sight of her subject, viz., Doukhobor
autobiographical discourse, the author examines the various
views and approaches in discourse analysis in Chapter I
(“Beyond Auto-Bio-Graphe: Autobiography and Alternative
Identities”). Whenever a particular approach seems suitable
for the Doukhobor situation, the author will place a
“bookmark” in the reader’s mind, the subject to be
elaborated on in later chapters. This chapter is not
compulsory reading for those interested in Doukhobor
autobiographical discourse, and the subsequent chapters can
be understood without difficulty by the non-initiated
reader. This reviewer found the chapter to be very rewarding
reading because of the kinds of questions that have been.
and are being asked in the held of discourse analysis.
Chapter 2 (“Doukhobor Beliefs and Historical Moments”)
presents the Doukhobor belief system as laid down in the
Living Book (Zhivotnaja
Kniha).(1) In addition, this chapter leads the
reader through 220 years of Doukhobor history from the year
of the first mentioning of the name dukhohor “spirit
wrestler,” to our days, i.e., the time of impending
wholesale assimilation. The author ends this chapter in the
hope that the Doukhohors’ efforts in recording and
publicizing autobiographical narratives in Russian and
English “may contribute to new ways for Doukhobor identity
to be figured” (54). Perhaps a better word here may be
“reconfigured” as it is much more likely that the
assimilation to the dominant anglophone culture will result
in a new identity of English speakers with rituals quite
distinct from Doukhobor culture of the past two or three
centuries (see also Schaarschmidt.
2005, pp. 147-14S).
In Chapters 3 and 4. Julie Rak presents the actual data for
her investigation, viz., written and oral autobiographies,
respectively. In Chapter 3, she resorts to the concept of
“eternal memory” (Russian: vechnaja pamjat’) as characterized in
Psalm No. 355 from the Living Book: “eternal memory be to
our righteous forefathers who were buried as the true
Doukhobors” (61) (see footnote 1). The
concept of vechnaja
pamjat’as embedded in Doukhobor psalms, hymns, and
the stories told by elders is said to be equivalent to the
“sacred memory of migration experiences that are enacted
again and again as part of the ‘diasporic imaginary’ when
they are told, recited, or sung” (62). In her analysis of
the written texts, the author sees the reflection of
Doukhobor identity in narratives of “suffering, resistance
to oppression, and commitment to peace” (83). She also
emphasizes that the healing process is still being worked
out, and that the language of the texts is far from
homogeneous. The oral narratives analyzed in NM pose a challenge to
established definitions of autobiographical writing,
especially with respect to its linearity and
self-directedness. Julie Rak’s analysis of both written and
oral Doukhobor autobiographical and quasi-autobiographical
texts will form a lasting contribution to Doukhoborism
scholarship and to discourse analysis in general. The only
problem with Chapters 3 and 4 is one of organization: there
is a lack of subchapters with a concomitant grouping of the
narratives either in terms of type or of content. This lack
of subcategorization will make the reading of these two
chapters repetitive and seemingly lacking a “red thread.”
Julie Rak devotes Chapter 5 to “Freedomite Autobiography.”
The “freedomites” a.k.a. “sons of freedom” a.k.a. “zealots”
often serve as pars pro toto
when one mentions the term “Doukhobor” to Canadians. The
Freedomites (Russian svobodniki)
[sovereign-free people] are a small group concentrated in a
marginal geographic region in the West Kootenay district but
they have been very vocal and violent in their protests
(arson, bombings, nudity). And yet, there are main members
of the group that have excelled in artistic expression.
Tarasoff’s SW devotes
several pages to a few of them (93-98), and it is very
fitting that Rak’s NM should
devote an entire chapter to their diaries and
autobiographies.
In summary as was noted above, Tarasoff’s SW could have
benefited from editing, e.g. there are references to the
wrong pages — Piers
Island in the Index refers to pp. 425-426 when in
fact it is found on pp. 426-427; furthermore, the name of
the island is given incorrectly as Pier’s Island on p. 477. [See more
corrections in Errata]
In turn, Rak’s NM is
a bit weak in the transliteration of Russian word’s;
fortunately, she does not give too many of them. There is no
question, however, that both works are very timely and
relevant in a period of transition from a language
maintenance of 60% to an estimated 30% within the next two
or three generations, resulting in a shift in the
variability of text types with concomitant Anglicization of
large segments of Doukhobor cultural life. There are many
voices among the Doukhohors that call for a return to the
essentials of the movement and the elaboration of a plan for
the future. However, as the readers’ forum in the Doukhobor
monthly Iskra shows,
the Doukhobor community is not going to accept a
prescriptive approach: as one of the readers’ responses
indicates, the “Doukhobor future is already here [italics] …
perhaps it is our young people” (Iskra, p. 8). The
authors of the two books under review seem to come to the
same conclusion, whether it is Koozma Tarasoff’s
programmatic-prescriptive “the necessity of preserving our
roots must not be lost sight of” (378). Or Julie Rak’s
analytical-descriptive “younger Doukhohors [refiguring]
their own identities” (53).
Note
- Julie Rak will no doubt encounter a
lot of criticism for her phonetic spelling of “memory”
[память: pamyat'] as pamit. This is
exactly the way Doukhobors pronounce this word in their
dialect. The present reviewer would be more inclined to
accept this spelling if the author had been consistent
in the rendering of other Doukhobor phrases, such as Zhivotnaja Kniha (“Living
Book”), which she renders in the Standard Russian form Zhivotiaja Kinga. It is
also not clear to us why vechnaiia
has two i’s in her representation when Doukhobor
Russian has only the ending —aja here. But such
linguistic details do not affect the overall value of
the book.
References
Tarasoff, K. .J. The 'Sons of Freedom' — a
Flashback to 1956: Origins, problems, misconceptions, and
relationship to Doukhobors, updated from: Tarasoff, K.
J. and Sherstobitoff, William P. "The 'Sons of
Freedom'," The Inquirer (Vol. 3, No. 5, June 1956:
9-13).
Tarasoff, K. .J. (1982). Plakun Trava — The Doukhobors.
Grand Forks, BC: Mir Publication Society (CD-ROM, Ottawa:
Spirit Wrestlers Publishing. 2000).
Donskov, A., Woodsworth, .J., & Gaffield, C. (Eds.).
(1999). The
Doukhobor Centenary in Canada. Proceedings of
a conference
held at the University of Ottawa, 22-24 October 1999.
Ottawa: University of Ottawa Slavic Research Group.
Iskra. (2005,
June 29). Voice of the Doukhobors (No. 1971, pp. 3-10).
Grand Forks, BC: The Union of Spiritual Communities of
Christ.
Magocsi and P. R. (Ed.). (1999). Encyclopedia
of Canada’s Peoples. Toronto: University of
Toronto Press. — Borrow complete book at Internet
Archive with free registrations.
Schaarschmidt, G. (2005). Four norms — One culture: Doukhobor
Russian in Canada. In R. Muhr (Ed.). Standardvariationen und
Sprachideologien in verschiedenen Sprachkulturen der Welt
(pp. 137-150) (Standard variations and language ideologies
in different language cultures around the world). Wien:
Peter Lang Verlag.
Günter Schaarschmidt,
Emeritus
Department of Germanic and Russian Studies, University of
Victoria.
POR 3045STN CSC. Victoria, BC. Canada V8W 3P4
Tel.:+l-250-656-5956.
E-mail address: gschaar@uvic.ca
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