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By Joseph Skibell, The New York Times
Travel Section, One Street At A Time
New York, NY, Sunday, May 2, 2004
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UMAN, Ukraine - Eighty years after his death, 87 since the Russian
Revolution and 13 since the collapse of the Soviet Union and the declaration
of Ukrainian independence, a statue of Vladimir Lenin still stands in Uman's
central square at the base of a street still called Lenin Street.
Unlike the Iraqis who immediately toppled statues of Saddam Hussein,
''Ukrainians are not very hotblooded people,'' a young Ukrainian named Ted
explains. He has offered to show my friend Bob Friedman and me around town.
(When I asked him what his full name was, he said simply, ''Everyone knows
me as Ted.'')
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Antiques of a sort and local art of all sorts at Malva (Josef
Polleross/Anzenberger Agency for The New York Times)
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''Eventually we'll rename the street and get rid of the statue, I'm sure,''
Ted says.
For the time being, it stands near some government buildings, surrounded by
fir trees. With his right arm raised toward what is now an archaic future,
Lenin looks less like an impassioned revolutionary and more like a man
chasing down a cab.
According to Ted, the Soviets built identical city squares -- the same
statue, the same courthouse, the same firs in the same spatial
relationships -- in all comparably sized cities across the Soviet Union.
Uman, a manufacturing center in central Ukraine, about 130 miles south of
Kiev, has some 95,000 people. Cities and towns of other sizes were assigned
different configurations, and the only distinctive touch here, as Ted points
out, is the Uman crest on one of the buildings, depicting a Cossack in full
regalia.
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In 1868, during a peasant and Cossack rebellion against the ruling Poles,
many Uman citizens were murdered, including 20,000 Jews. Before he died in
1810, Rabbi Nachman of Breslov, a renowned Hasidic master, expressed a
wish to be buried here, so that his soul might serve as a spiritual support
not only for the souls of the town's martyrs but also for those of its
errant
free-thinkers.
Rabbi Nachman also pledged to intercede ''from the other side'' on behalf of
anyone who celebrates Rosh Hashana at his grave. That's what Bob and I
are doing here in September along with 1,400 others, according to the
Breslov Research Institute, who have come to take Rabbi Nachman at his word.
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Klasika, Uman's most exclusive boutique, complete with armed guard (Josef Polleross/Anzenberger Agency for The New York Times)
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(A short distance from Lenin Street, Pushkin Street, like a Hasidic version
of Woodstock, is busy with thousands of black-suited men in black hats who,
between meeting up with lost friends or buying bottled water from the locals
or camping out in tents, make unceasing visits to pray at Rabbi Nachman's
grave.)
Bob is searching for a couple of matryoshka doll sets for his grandchildren,
and we wanted to see the town. As we head north along Lenin Street, Ted
tells us about himself. A trim, bespectacled man in his early 30's, a
graduate of the Uman State Agrarian Academy, he's worked illegally, washing
dishes and windows, in England, Russia and the Czech Republic. Thrice
deported, he's applied to emigrate now, legally, to Iceland.
There's no point in staying in Uman, Ted says. ''Because here'' -- he
gestures toward Lenin Street, the central street of his hometown -- ''you
need capital to become a capitalist.''
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Walking the half mile or so of Lenin Street, I feel as if I were watching
one of those old time-lapse films from my junior high school biology class:
you can almost see the street shedding its worn Socialist skin and putting
on a new, green, capitalist one. Bob, who has been celebrating Rosh Hashana
here for years, confirms this. ''Last year,'' he says, ''most of the new
stuff wasn't here; next year, most of the old stuff will be gone.''
The new capitalism seems to support three forms of entrepreneurial
enterprise here: sidewalk vendors, kiosks and new shops.
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Sundays, Tuesdays and Fridays are market days, where paper-cuffed
women work in the stalls selling fried bread (Josef Polleross/Anzenberger
Agency for The New York Times)
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Most of the vendors work behind booths or beneath tents, selling farm
produce or bottles of home-pressed sunflower oil or pastries and
sizzling-hot pan-fried meats. Older women hunched over crates and TV trays
dip out black sunflower seeds from old ceramic bowls, using small kitchen
glasses as ladles.
At the corner of Revolutions Against the Capitalists Street, a young woman
kneels over a waterless tub filled to the brim with little fish. To attract
customers, she strokes her hand across her stock, making the little fish pop
like a thousand baby sparrows struggling to take flight. She then scoops a
wriggling quarter-pound into a blue plastic bag with her bare hand, and
weighs it on a scale she's hung from a brick in the wall of the building
next to her.
The windows of the kiosks, the next step up the entrepreneurial ladder, are
filled to the square inch with colorful products and eye-catching tags. On a
clothesline outside one is a string of faded plastic bags printed with
fashionable brand names: Dior, Gucci, Golden Rose. The prices range from
about 3 to 40 cents, although I can't tell whether it's the luster of the
brand or the condition of the bag that determines the cost.
In contrast, the windows of a nearby grocery look like an absurd parody of
Soviet-era scarcity. At the bottom of one gigantic display case are eight
tiny cartons of fruit drink. In another, 16 cleaning products are lined up
in an almost comically uninteresting row.
These older shops seem to be functioning in a historically retrospective
economic climate. Most have no visible address and many no visible name. At
No. 10, for instance, although there's a stationery store, a key shop, a
shoe repair shop and, upstairs, a beauty parlor, no one has a business card
and when I ask the clock repairman for his name, he tells me ''Leonid,''
refusing, like Ted, to part with a surname. ''People will find me without
it,'' he shrugs in his pantry-size store.
The newer shops, offering less essential items, are identifiable by their
new facades: staircases, awnings, marble walls and metal roll-down gates in
various stages of construction decorate the fronts of what were clearly once
ground-floor apartments.
One of these, a secondhand store called CoHa, is filled with stuffed dolls,
Zippo lighters and leather jackets. Mannequins with battered hands stand in
each room. Shoes -- one of a pair -- are also on display. But there are no
Russian dolls, and so we walk into an art gallery up the block.
While Bob chats with the owner about how many dolls are nesting in each
set she sells, I look at the paintings: pictures of Uman's famous Sofia
Park,
several Mona Lisas, knockoffs of Dali and Miro. I'm struck by an odd
portrait of a woman with long red fingernails sitting at a cafe table, her
breast
discreetly revealed beneath an unbuttoned Soviet Army blouse.
''It's like we've arrived in Oz right after the importation of
Technicolor,'' Bob says, surveying the street. It's true, and the transition
from black and white to color has created a wonderful, diverting
incongruity. In the cul-de-sac behind a spanking-new luggage shop, for
instance, geese still squabble in the yards of little cottages, while up the
road, in a clothing store called Klasika -- offering gold-splattered denim
pantsuits and purple furs -- the security guard carries an automatic weapon
and the saleswomen share espresso with their customers.
Farther north, in a computer-game room, 20 or so boys, having ditched
school, sit mesmerized before their screens, while, outside, an
olive-skinned kid, wanting in, tries twice to sell us a watch.
At the northern end of the street, Ted suggests a cup of coffee at the Art
Cafe, which is at the southern end. We decide to ride back and, for about 85
cents each, board a little yellow-and-blue bus, a fantastical, almost
cartoonlike construction that looks as if it's been soldered together with
whatever was at hand. Instead of curtains, dirty dish towels hang on the
windows, and the seats are covered with 16 different types of fabric, mostly
blue shag.
We step over a hole in the floor and make our way to the back. The door is
shut by a slow hissing pneumatic lever, and as we bounce along noisily, I
notice an out-of-date calendar on the partition behind the driver featuring
a large, sun-faded picture of Britney Spears. In a stars-and-stripes halter,
she ducks her head coyly, revealing a hint of cleavage.
At the Art Cafe, I feel compelled to ask Ted why there is no art on the
walls. (Couldn't they at least have hung the picture of that woman in the
Soviet Army blouse?) ''It's just a name,'' he tells me. ''It sounds
different.''
We order coffee and sit, and I remark that here, too, as in many of the
shops we have visited, I'm amazed to see all the unused floor space. The
tables fill only about half the cafe, and the rest of the room is empty, as
if its owners haven't yet figured out the finer points of ruthless free
enterprise. ''We'd never do this in the United States,'' I tell Ted.
''There, every inch of space would be used.'' ''Well,'' Ted explains
patiently, ''they're waiting until people with money invest.''
''Besides,'' he adds, sipping from a chipped mug, ''the meals are expensive
and the portions are bad, so they don't really need that many tables because
not that many people come here.''
Joseph Skibell is the author, most recently, of ''The English Disease,'' a
novel (Algonquin Books of Chapel Hill)
The New York Times, NY, NY, Sunday, May 2, 2004
http://www.nytimes.com/2004/05/02/travel/sophisticated/02ST-UKRAINE.html
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