746 SEER, 84, 4, 2006 author indulges in excessive internationalizationof Ukrainian terms such as variatema (p. 308) instead of the literaryvariant, or manuskypt instead of rukopys, reaktyvovanyj 'revived'(p.307)or mentalizacja ternina (?- A. D.) (p. 348). Finally, five genitive forms used in the title of the article, 'Istoryc'ni variantni formy terminuvannjaosib-cleniv cernecoji spil'noty', are stylisticallyunacceptable. The last article by Natalija Purjajevadiscussesa wide range of Ukrainian religioustermsdenoting variousphenomena of the Orthodox rite:i) names of religious artifacts, the church and its parts, religious titles, participants of various religious services, rituals, and the liturgy;names of hymns, sermons, holidaysand Lents, 2) standardand substandardreligiousterms, 3) termsand nomenclature (names of religiousbooks, religiousholidays, Lents, and weeks) (PP.353-4Ii). The author analyses differenttypes of variants(semantic,phonetic , derivative and grammatical)used in this terminological field through the prism of puristicand archaisingtendencies operative in the nineteenth to twentieth centuries when the Ukrainian vernacular was actively absorbing church terminology. The study lacks, however, a cohesive conclusion which might help the readerplace thisterminologyin the context of the formationof the Ukrainian literary standard, as practised in Galicia and in the Dnieper Ukraine. In this respect, speaking about the Ukrainization of the church terminology as used in 'the East (Greek-Byzantine)rite with Ukrainian as its church language' (Pp.353, fn. I, 358, 405), this studywould benefit from classifyingchanges according to the two differenttraditionsof the normalization of the Ukrainian standardlanguage in the two historicalparts of Ukraine in the eighteenth to nineteenth centuries. Overall, the book under consideration is an impressive accomplishment. Offering a comprehensive insight into Ukrainian as a church language, this book is an innovativepublicationwhich sets out a new researchperspectivein the field. However, especiallyfor the case of such a pioneering endeavour, a few critical remarksare inevitable. Meticulously proof-read, the text of the book contains some bibliographicalitems which are missing in the bibliography , e.g., Synonima I964 (P. 322) (most likely, Synonima slavenorosskaja, ed. Vasyl' Nimcuk, Kyiv I964), Voznjak 19I2 (p. 23I). Notably absent from the book are indices. The reviewer has already mentioned stylisticshortcomings in the literarystandardused by the Ukrainiancontributors. Still, these are minor cavils, which can hardly detract from the benefits of this volume. Putting together a collection of essays by scholarsbelonging t;o differentresearchtraditionsis an extremelydifficulttask.In producingsuch a valuable collection, Michael Moser deservesour considerablethanks. PaceUniversity, New rork ANDRII DANYLENKO Johns, Andreas.Babaraga:TheAmbiguous Mother andWitch oftheRussian Folktale. InternationalFolkloristics,3. Peter Lang, New York, Bern and Oxford, 2004. vii + 357 pp. Tables. Notes. Appendices. Bibliography.Indexes. fi8.oo (paperback). No figure in the Russian folktale is better known than the Baba Jaga, and none has attracted so much scholarly attention. Although it is the wicked REVIEWS 747 cannibalistic laga who is familiar to most non-specialists, tales also feature a benign laga and one who may be both helpfuland hostile. In fact her image is profoundly ambiguous, and the author of this monograph suggests may always have been so. Most Soviet scholars,beginning with Vladimir Propp's Historical Rootsof theWondertale (Leningrad,1946), attempted to deal with this bifurcationof image in terms of historicalorigins and evolutionarystages of society from a matriarchal structure, in which the figure was benign, to a patriarchalwhere she was downgraded,derided and feared. There have been many interpretationsof her original function (guardianof the underworld, goddess of death, mistressof the animalsand forestand in charge of initiation rites and so on). However, as Jack Haney points out in his introductory volume to T7he Complete Russian Folktale (Armonk,NY, I999), variousfeaturesof the Russianfolktalecan be much betterunderstoodif the ritualsand beliefsof the traditionalpeasant environment in which it was recorded are explained. As AndreasJohns points out, though the connection with initiationritesmight perhaps explain the origin of the tale, what is important is the meaning the tale held through the centuries for tellers and listeners alike. Perhaps, he suggests,it is better to see ritualand tale as sharinga symbolismand the tale as recounting the passage of the hero or heroine through to adult life in its own way. He tackleshis topic by allying Freudianpsychologywith ethnography . Though the fairy tale has often attractedFreudiansandJungians, they have focused mainly on the general aspectsof human psychology reflectedin it. By bringingin social context, AndreasJohns is able to elucidatethe specific featuresof the...
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