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hero Enei is the son of Venera (Venus), the goddess of love. The powerful goddess Juno is constantly interfering with Eneis great Destiny. She is dressed as a Russian lady of the court and travels in a carriage. She offers many parallels to Catherine II who in 1775 ordered the destruction of the Sich, the Kozak stronghold. Venera is dressed as a Ukrainian and symbolizes Ukraine. Although the "divine machinery" of the gods of Olympus is presented in the background, it is evident that the animated film focuses on the human conditions determined by the hostilities between Russians and Ukrainians. Enei and his men are dressed in baggy pants, boots, large belts. They carry traditional weapons and sport the characteristic Kozak scalplock. In the film, Enei's visit to the underworld is significant because it demonstrates the importance of the church in worldly affairs. Men and women are protrayed in hell, the women biting the Biblical apple (Eve's apple). Enei plays a game of cards with a skeleton and wins, reinforcing the idea of the Ukrainian Kozak as fearless of Death. Once out of the underworld, Enei and his men take to the sea. Their debonnaire singing, besides being entertaining, is also an example of their happy disposition toward Life. Theye are as ready to fight as they are to have a good time. The finest part of the animated film presents Enei at the palace of Latinus. The "palace" resembles a traditional Ukrainian home, richly decorated with traditional votive towels. It is the home of a Hetman. Latinus and his daughter Lavinia wear Ukrainian clothes. Among the presents Enei brings to Latinus is a flying carpet suggesting the fact that Urkaine, at the crossroads between East and West, has adopted certain folk features from the countries South of the Black Sea (Baghdad). Enei's rival Tumus is portrayed as a heavy set bully, dressed in a Russian shirt and Russian bonnet. Tumus cannot be trusted; as in Virgil's Aeneas and in Kotliarevsky's Eneida, he breaks the truce and compels Enei to fight him. When Enai finally marries Lavinia, they have a Ukrainian style wedding. But unlike Virgil's Aeneas, Enei does not settle. After the wedding, he and his men take to the sea again, heading toward a dreamlike country of Troy (Ukraine) which is presented throughout the film as a wooden, church-like construction in a blazing cloud. Obviously, Enei and his men are striving to reach their human Destiny. The animated film was released in 1969 to celebrate the bicentennial of Kotliarevsky's birth and this writer posits that it was not by accident that the artists involved took it upon themselves to produce this very entertaining work. The people who worked on the film/cartoon had an agenda. It was intended to stir up hope that someday Ukraine would be independent and it aimed to keep the Kozak fighting spirit alive. As we know, a generation later, the history of Ukraine took a new turn and Ukraine became independent. One is led to wonder whether the animated film might have had an unsuspected influence on the Ukrainians who viewed it and who were inspired by the way the Kozaks in the film were presented. It is not entirely far fetched to believe that some of the children of the 1970s who saw this film carried their national pride into the 1990s. _ , Copyright Helene Turkewicz-Sanko John Carroll University (December 1997 ) BIBLIOGRAPHY Heiene Istoria Ukrainskoi Literatury. Kyiv: Naukova Dumka (1967). Oxford Companion to Classical Literature, ed. Sir Paul Harvey. Oxford: Clarendon House (1937). Diderot, Denis et d'Alembert. Encyclopedie ou Dictionaire rai- sonea des sciences, des arts et des metiers. Paris (1751-1756) and Neuchatel (1766-1772). (Articles: Ukraine, Baturin, Boristhene, Cosaques, Tsar, Czar, Nieper, Tanals and Zaporaviens). Editor's Note: Professor Helene Turkewicz-Sanko's Treasury of Ukrainian Love Poems, Quotations & Proverbs has recently been published by Hippocrene Books, adding to a series of bilingual volumes on the theme of love. The book, which includes translations of works by well known Ukrainian poets as well as by anonymous composers of Ukrainain folksongs, is available in hard cover at Ukrainian bookstores. YOUTH IN UKRAINE NEED OUR SUPPORT UNW LA Scholarship-Children/Student Spon sorship Program has expanded its activity in Ukraine and is presently processing over four hundred new applications. All of the applicants are highly reco mended and in need of financial aid. M any are orphans, others are from broken homes, but even those living with their parents need assistance in this time of economic crisis in their homeland. If Ukraine is in your heart, remember that children are her future! Sponsor grades 1 — 11 for $50.00, University student for $100.00, post-graduate student for $150.00 or more. UNW LA, Inc. has a non-profit tax exempt status under IRS Code 501(c)(3) and your donation is tax deductible within the limits of the law in the USA. Become a sponsor by writing to UNWLA Scholarship Chair Luba Bilowchtchuk at UNWLA, Inc. Scholarship Bureau 171 Main Street, P.O. Box 24 Matawan, NJ 07747 Tel: 732-441-9530; Fax: 732-441-9377 e-mail: UNWLA@worldnet.att.net 20 ’’НАШЕ ЖИТТЯ”, ЛЮТИЙ 1998 Видання C оюзу Українок A мерики - перевидано в електронному форматі в 2012 році . A рхів C У A - Ню Йорк , Н . Й . C Ш A.
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