Belarusians in the Białystok region currently exist as a national minority, although their numbers are continuously decreasing. The youth, much like in the famous “heroic” times, strive to leave for further places: Białystok, Warsaw, across the ocean – in search of work, adventures, or at least urban life with all its conveniences. Since time immemorial, this land has been losing its gene pool, which is scattering across the map of the world, leaving nothing for the descendants. However, there are a few individuals who refuse to abandon the hustle and bustle of the big city, exchanging the shadow of skyscrapers for their native home, an apple orchard, and a sense of rootedness.
We spoke with Asya Chaban, the founder of the Belarusian cultural society “Terra Incognita” in Krynki, located in the Sokółka region, about life in exile, Belarusian work, and the culture of Białystok.
- Asya, a few words about yourself: where were you born, where did you study, who are your parents?
I spent the first five years of my life in the village of Ostrow Paludniowy, which is in the Krynki commune. My parents ended up at the local school, where they lived and worked as teachers. They were constantly studying at the best universities in Poland and Belarus, while I was cared for by our neighbor, Grandma Anya, as well as my own grandmother Vera, who also lived in this village since 1958. Grandma Vera, who was a very religious person, a sister of the Ostrow church, led a monastic lifestyle, constantly praying and fasting. I had a very strong emotional bond with her. My grandmother did not have a television, and she only turned on Russian radio. As I grew a little older and began to ponder the question of nationality, my grandmother told me that she was Russian, and we were Russians. The concept of “Belarusian” was unknown to her; in fact, she was born during the time of exile in Tambov, and her father was from that city.
- When did you come to understand your identity? Your national belonging?
The feeling of being a minority was always known to me: I was taken to church, and my grandparents on both my mother’s and father’s sides spoke exclusively in Belarusian. I was always drawn to my own. My whole life, I sang in church choirs, participated in Russian-Belarusian-Ukrainian festivities, and sang songs in the same languages. I found such a climate regardless of my location: in Białystok, in Europe, in other parts of Poland. I loved and still love visiting Belarus, Russia, Ukraine, and economic and other shortcomings do not hinder me – I feel at home there. I spent many years in Great Britain, more precisely in London.
- I heard that you worked abroad. Did you ever think about staying there forever?
I wouldn’t say that I was very unhappy there: I learned the language, graduated from two institutes, got acquainted with a great culture, developed in many areas, and had good friends there. Speaking of friends, these were people I met at the Russian Orthodox Cathedral in central London. With them, I found common ground and support. We lived almost in a family-like connection, celebrated holidays together, and grieved together. I never felt such closeness in contacts with people from other cultures, including Poles. They always seemed somewhat foreign to me, as if from another planet. I was always haunted by the thought of some almost missionary calling. I knew that I needed to return to my native corner, to live there and be primarily myself, no matter what it cost me. I thought that only on this land could I fully realize myself and be happy.
- To be honest, I first heard about Asya Chaban on “Radio Racja” regarding your “war” for the Belarusian school. What was the story there? How did it end?
After many years of intense formation of my personality and worldview in London, I had no idea that my native land remained in a distant corner of civilizational development. Here, I specifically mean the level of moral-intellectual existence of my compatriots. What seemed normal to me was perceived by others as “pathology,” “danger,” “absurdity,” and “vanity.” Thus, the Krynki officials, people who manage culture, education, and the economy, evaluated my attempts to preserve the native heritage, whether in the form of introducing small classes in the Belarusian language at school or establishing a collective of native songs.
All the people holding positions in cultural-educational-economic venues in Krynki and the surrounding area stopped communicating with me. I was not accepted for work even in the capacity of an intern or assistant – all doors were closed before me. I somehow managed to get a job as a translator from English and Russian and a tourist guide at “Nadleśnictwo Krynki,” but not seeing my professional successes, they also threw me out, evaluating me as a “Belarusian nationalist.” Such people had no place there, there is none, and there will be none.
I worry most about my beloved daughter Tanya, who is two years old. I am very afraid that at school, the teachers, especially the principal, will take revenge on her for my actions. I see this place as a prison that produces fascist graduates. Of course, as the head is sick, so are the other parts of the body unhealthy.
Thank God, Tanya is developing excellently, thanks to the books I read aloud in various languages while I was still pregnant: Belarusian, Russian, English, and Polish. She also loves to sing, especially Belarusian folk songs, which constantly play in our house. We will see how it goes further, what socio-educational opportunities will open up for her in the sphere of Belarusian culture.
– Krynki – terra incognita. What does this land represent now?
The idea of founding my cultural association came to me in connection with the repressions carried out by the aforementioned. The name of the association “Terra Incognita” is not accidental. Since 1919, there has been a successful process of suppressing the local Belarusian culture. I think that people have not yet forgotten and are afraid of the legionnaires from Poznań, who in that year brutally dealt with the teachers and students of the Krynki Belarusian school founded by Luka Dziakut-Malay.
The local intelligentsia is making every effort to create a new, favorable history of these lands. My activities are not in their interest, as I heard from the chief researcher of the history of Krynki, who lives here, that my activities are happening “not in the right time and not in the right place.”
- How do the locals view the Belarusian language and native culture?
Here it’s “Polska dla Polaków” (Poland for Poles), and if you don’t like it, gather your things and go abroad to the neighbors. All Krynki residents live with this conviction, both church and secular, although none of them know Polish well, as they only heard Belarusian speech at home. That’s why there are no more activists here for now, because what fool would consciously put their head under the axe…
- You are an active participant in “Zaraniца” – a few words, please, about your singing group and its members.
Within our cultural association, which is created by three people: me, my sister Magdalina Chaban, and a friend from the Mosty region, a Pole by nationality, Helena Puchalska, there is a vocal-instrumental collective “Zaraniца.” The three of us travel to villages, looking for the remaining old-timers to learn from them how to sing, speak correctly in our native language, understand ancient times, and comprehend the present.
Speaking of songs: although people used Belarusian every day, they primarily sang in Russian, and there were also Belarusian songs, but in smaller numbers; occasionally, they sang in a broken Polish language. We sing as they sing to us. In this case, we strive to preserve authenticity, not changing the words, accents, or melodies. That’s how it was, and that’s how it should be passed on to future generations. I know that for this vagueness in the repertoire, both Belarusian and Polish activists will look at us askance, as there are no Russians here. The truth often hurts, but in my opinion, there are no better remedies for it. Local intellectual officials frightened us with rotten eggs during our performances at public celebrations. The main monopolist of Belarusian culture in Poland – the famous BGKT – banned us from performing on their stages during Belarusian holidays, but we do not give up and hope for a better future.
- What plans does “Zaraniца” have in the near future? Will you be releasing your own disk?
We are currently preparing musical material for our first record titled “Nadzieja – Song Folklore of the Village of Perazhki.” These will be songs from one of our main teachers – the old-timer Mrs. Nadzieja Alekshy – an outstanding singer who has lived in the village of Perazhki near Krynki since childhood.
- What plans do you have for the Belarusian cause in Krynki?
As an association, we have big plans to open a Belarusian cultural and tourist center in the vicinity of Krynki with a place for a museum, a hall for performances and concerts. My sister Magda is an amateur of avant-garde theater and wants to do something in this direction, setting the “Gardzenice” theater in Lublin as an example. I think that initially, we could invite students of Belarusian studies from Białystok University as actors, as I know there is a shortage of such activities there. We could also invite a good professional actor as an instructor and “off we go…”
My strengths include, among other things, local history and tourism, and I also love ethnic music and traditions, enjoy meetings with interesting, primarily open people. I dream of conducting scientific expeditions in search of people and songs here in the forgotten, in terms of Belarusian heritage, Sokółka region, which is part of the Grodno land. I want to combine this with similar research in villages on the other side of the border, with which, among other things, Krynki have been closely connected for centuries. As a result, we could hold small festivals of our common cultural wealth with the mandatory participation of guests from the other side of the border.
I wish to visit Belarus, but unfortunately, it rarely happens, and the reality in which this is practically impossible pains me. My house stands literally 200 meters from the border, which claustrophobically presses on my sense of freedom. It can be boldly compared to the Berlin Wall. When will this nightmare end?
- By the way, what did you register during the last census? Did all household members register the same?
I registered as Belarusian; I will not speak about the other family members, as this is their private matter.
- How is your project with the agritourism farm?
I currently do not have money for the agritourism farm – it remains only in plans for now, and when they will be realized – God knows…
- Have you encountered the activities of the Union of Ukrainians of Podlasie?
Speaking about the Union of Ukrainians of Podlasie, I have no reason to meet with them at all. Their activities begin about a hundred kilometers south of Krynki – where true Podlasie begins. Krynki is Lithuania, Grodno region, that is, a different language and different traditions.
- How would you characterize Poland’s policy regarding the protection of the rights of national minorities?
Poland’s policy? I try not to meddle in politics, and I have never trusted politicians, and probably never will. For me, politics is money, more precisely, dirty money.
I would change the education system in schools. This should start with children; you cannot change adults anymore. It is necessary to introduce the history of one’s own region, of the small homeland, and also to study and support its traditions. Children should be taught the dialogue of openness and respect for other cultures and nations, taught distance, modesty, to think, and also to value themselves.
- Will you be at Basowiszcza?
That’s not for me; I am not a fan of rock music: too noisy, too many drunken teenagers. I was not at the festival amphitheater last year; I only saw a very interesting exhibition of old photographs, which was opened as part of this festival at the already non-existent “Karo” factory in Haradok.
- Thank you for the conversation!
Recorded by Farid Berrashed
July 26, 2011
The conversation was recorded taking into account the dialectal features of the interlocutor’s language.