Bulat Shalovich Okudzhava, who is very little known in the West, is probably the foremost Soviet artist who is best associated with the Arbat. In a sense, to understand him and the other so-called bard-poets of the Soviet period is to capture the zeitgeist of a period far removed from today's capitalist Russia. It would also help differentiate Soviet (sovetsky) from Russian (russky) and, in turn, Russian the ethnicity (russky) from Russian the nationality (rossisky).
Although not Russian by blood, Okudzhava strongly identified respectively with the Russia-led state, Moscow and the Arbat neighborhood where he was born on 9 May 1924. Indeed his life was truly a reflection of the times. He lost his parents, both ardent communists, during the height of Stalin purges of the 1930s. His Georgian father was shot in 1937 while his Armenian mother, identified as "an enemy of the people", was sent to work to Stalin's concentration camps where she spent 18 years. Despite this background, 17-year-old Bulat was ardent enough to conceal his age and sign up to fight at the front for three years beginning in 1941. (He later said he was drafted.)
This Sovietness, that is, the suppression of national traits in favour of the amalgamated internationalist character prescribed by the greater socialist state (a concept often confusing not only for foreigners but also for Russians who only gained consciousness with the advent of the Russian Federation), is aptly described in the following passage culled from this lively tribute:
Bulat Okudzhava spoke and wrote only in Russian. This was because his mother, who spoke Georgian, Azerbaydjanian [sic], and of course Armenian, has always requested that everyone who came to visit her house "Please, speak the language of Lenin - Russian". Only in the country called Soviet Union could a father be shot as an enemy of the people, and his son be sent to war to protect these same people.
Ironically, Okuzhava earned the ire of his fellow Georgians, who viewed this outspoken Russianness to be an act of near-treason. It must be pointed out, however, that the vast majority of Russian bards are not entirely Russian. Perhaps this fact is not merely coincidental. In the article "Immortalizing a Russian Bard", which appeared in November 2004 in the Israeli daily Haaretz, journalist Lily Galili ventured that "it was more natural and more easy for these individuals, whose ethnic identity preserved a certain foreignness, to break free of the ethos of the Soviet ruler." Of course there were distinguished exceptions, such as Vysotsky and Brodsky. Soviet authorities always kept a watchful eye over the bards, even though they did not engage in overt persecution. "Nevertheless, or perhaps precisely for this reason, the bards expressed, to the sounds of a guitar, the most closely guarded emotions of the Soviet citizenry, and rebelled against the enlisted art," Galili says. "They gave birth to a style of quiet protest - the lone man and his guitar, the individual who feels a deep urge to express himself while pushing slightly the boundaries of what is permissible." These songs gave voice to the Soviet masses, who gathered in private homes and in the woods around the large cities, to sing the songs of the bards.
It was during the war that he started writing his first poems, stories and songs. During one bout of confinement in hospital, he wrote and sent verses to a wartime newspaper. He wrote his first famous song in 1946. Despite the tragedy surrounding him, he managed to keep an optimism that was not blind to the suffering of others.
After completing a literature degree at Tbilisi State University in 1950, he worked variously in a provincial and then city school in the Kaluga Region, a newspaper and a publishing house in Moscow. Soon, though, he became the first of a series of poet-performers who captured the spirit and outlook of a generation cowed by Stalin's brutality, confused by Khruschev's indecision and discouraged by Brezhnev's inertia. A St Petersburg Times article said the following when he died in 1997:
Certainly, there were also other poets (Andrei Voznesensky, Yevgeny Yevtushenko and Bella Akhmadulina), singers (Vysotsky, Galich, and Yuri Vizbor) and writers (Vladimir Voinovich, Vasily Aksyonov and Anatoly Pristavkin) who might have been more vocal and visible, but Okudzhava, with his romanticism, kindness and love of life, was still the first among his peers. Primus inter pares. The earlier quoted tribute continues: "It was he who opened the tiny door to freedom for all of us. On the tape recorder, one could record any kind of songs, and not be forced to listen to the music that was being blown into our ears by the public radio and television."
In late 1950s he burst onto the Russian music scene with a new genre of music, avtorskaya pesnya (translated loosely as "author's song"), which became extremely popular among the Soviet intelligentsia. Okudzhava sang verses to the accompaniment of acoustic guitar instead of reciting them. His personal performance style, philosophical content and simple, melancholy tunes were a breath of fresh air after the patriotic war songs that dominated the 1940s, the upbeat marches about building factories and railroads of the 1950s, and the sappy Soviet love songs.
"I remember hearing this bootleg tape of Okudzhava in 1960," said Viktor Timofeyev, 80, a pensioner, as he clutched red carnations in his trembling hand. "I have to be honest, I thought the guy should only sing in the shower. But I found that I wanted to hear the songs again, they were so soulful. I haven't stopped listening to them since."
Famous Soviet bards like Vladimir Vysotsky and Alexander Galich followed in Okudzhava's footsteps. Their verse was more openly political, filled with rage and rebellion against the Soviet state. But Okudzhava's more subtle poetry inspired a wider segment of the population, from the politicized intellectuals of the post-Stalin era accustomed to looking for political allegory, to engineers and students.
In the late '50s our homes were a bit happier because they were filled with the voice and the guitar music of Okoudjava. Later, professional artists of film and theater began to perform his songs in movies such as "The Star of the Alluring Happiness", "Belorussian Train Station", and "The White Sun of the Desert". Sing at least one line of any song from these movies, and you will be joined by the whole country once known as USSR.Eventually, he moved from Moscow to Peredelkino, where he battled against mosquitoes and illnesses, reflected on the vicissitudes of life, about who had left and who had remained. He wrote songs less and less: "Maybe it is my age?" he mused. "And maybe they (the melodies) are no longer needed..."
Instead he concentrated on prose and poetry about his life, at first by hand then later on a typewriter. He distrusted computers, which could have made his writing easier. "I don't understand anything about computers," he once said. "This is why I write using a ballpoint pen, crossing words out. I console myself with the thought that Mozart was using a harpsichord and still managed to write good music." (Here is an English-lanugage excerpt of a short story published in Glas, The Show Is Over.)
Apart from plays and short stories, his prose included historical novels for which he found a passion in the 1960s. The four he wrote - Bedny Avrosimov (Poor Avrosimov) in 1969, Pokhozhdeniya Shipova (The Adventures of Shipov) in 1971, Puteshestviye diletantov (Dilettantes' Voyage) in 1977, and Svidaniye s Bonapartom (A Date With Bonaparte) in 1983 - took on a character typical in authoritarian societies, in which historical figures or settings are used to criticise the current regime. Examined together, the first two novels in particular are interesting in their use of phantasmagoric imagery in filtering historical subjects to describe the tense climate of the Soviet Union of the 1960s.
In his Peredelkino country house, Okudzhava worked in his garden like many pensioners do today. He smoked one cigarette all day, extinguishing it in a tiny ashtray. He'd light it up and then later put it out again. "I am saving not my cigarettes of course, but," he laughs, "my health. The doctors said: 'If you smoke, you'll die..." I said: 'If I don't smoke, I'll die even sooner!..'"

Akhmadulina herself, who knew Okudzhava for 40 years, said that the bard was "the conscience of the epoch". He was laid to rest at the Vagankovsky Cemetery.
The paper soldier, the subject of one of his most famous ballads, "stepped into the fire" because he wanted to "make the world better." This honorable and fragile creature who sacrificed his life for others became the symbol of the Russian dissident movement.The popularity of Okudzhava's songs reached such a crescendo that the authorities allowed their publication by an official media organization in the late 1970s. (They were first published in stylised form in Krakow in 1970 and in their original form a few years later in the US.) Intelligentsia in the the USSR but also Russian-speaking in other countries lent a further boost to to the songs' renown. Vladimir Nabokov, for example, cited his Sentimental Waltz in the novel Ada, or Ardour.
Even though Okudzhava did not experience political persecution to the same degree as Joseph Brodsky, who was exiled from the country, the official recordings of his songs did not appear until the glasnost of the late 1980s. Okudzhava continued to write prose and poetry until his death, but he stopped setting his poetry to music because he thought the time for that had passed.
In the end Okudzhava cemented his place in the Russian literary pantheon. His mark, juxtaposed against his contemporaries, places greatest value in his sincerity and earnestness, in his ability to speak from the heart. His Hebrew translator, Russian émigré Gennady Guntar, called Okudkhava's unique verses "an intelligent urban language." Singer Larissa Gerstein says, "Verses of his poems became codes for the entire intelligentsia in Soviet Russia." Ultimately these codes, cultural more than political in nature, possessed greater accessibility and utility for the larger public. Galili summarises:
This, then, is the essence of what makes Okudzhava unique: Brodsky is considered a complex poet, Vysotsky a more socially minded writer, anchored in the Soviet context. Among this group, Okudzhava is simply the most human, and therefore the most universal of them all. He articulated an outbreak of true feelings, in a reality in which the lie had been consecrated. For this reason, his simple poetry has survived the changing times and changes of regime.He may have passed away but for Russians, especially for those who lived through the Soviet era, the words of writer Viktor Astafiev still ring true: "Bulat Okudzhava's voice will always be there. Let his song of goodwill and compassion reign on earth..."
I don't know if all the tributes to the man is something that can be easily understood by non-Russians, especially those who do not speak the language at all or well enough. In the end it has to be understood in the context of the age, the best way one can appreciate Soviet cinema, literature and theatre. Some of this spirit lingers on in today's Moscow, especially in the storied street called Arbat, which with its cosy courtyards, quiet sidestreets and relaxed residents, became Okudzhava's family in his youth. At his concerts he always sang a song, introducing it with the words: "Now I'll sing a song about a street that embodies Moscow and my home country. This is a song about Arbat." For this reason Okudzhava would always be associated with Arbat.
You flow like a river with your strange name
And your asphalt transparent like water in a river.
Oh my Arbat, you are my vocation,
You are my joy and my misfortune.
Your pedestrians are not exalted people,
Their heels pound, they hurry on their way.
Oh my Arbat, you are my religion,
Your roadway lies beneath me.
I will never get over loving you,
Even loving forty thousand other roadways.
Oh my Arbat, you are my native land,
No one could ever come to the end of you.
Okudzhava's poems are available in English by the following translators: