Not online: the recording is held by the project and is not on Media Collections Online, YouTube or archive.org. Everything below is a paraphrase of a machine transcript, the weaker of this site's two transcript layers — see how it was made.
Camera file from the session with Arkadiy Petrovich Golyanovskiy and his daughter in Bender, 27 June 2018, with Kerler. The transcript is garbled and the speaker labels slip, so who says what is often unclear. The conversation is mostly about Yiddish itself: Litvak versus Ukrainian speech, literary Yiddish and orthography, reading Sholem Aleichem and Sovetish Heymland, Yiddish classes in Vinitsa (Vinnytsia), and Yiddish books and learners online. It ends with an offer of food.
Discussion of Yiddish dialects. The speakers contrast Litvak speech with Ukrainian speech, mention Chernovtsy and a place Lubich (?), and say that the Litvak form is the literary one while the dialect forms differ, with bread as an example. Golyanovskiy calls Yiddish the most beautiful language, one that cannot convey the Jewish soul in any other. A card or photograph is mentioned in Russian.
Exchange of Yiddish proverbs and sayings, including ones about old age and money, and one attributed to Sholem Aleichem. Also a brief remark about a number or source (?).
Golyanovskiy says he read Sholem Aleichem in Yiddish. He mentions a recording or disc sent by his brother from Israel (name unclear, Bilnovitsh (?)) and a short story by Sholem Aleichem. He recalls reading Sovetish Heymland in Soviet times, and says that in Ukraine there were no Yiddish books or journals, while in Crimea (?) there were. His daughter adds in Russian about Hebrew letters, journals bought for her mother.
A Yiddish poem or song is recited or recalled by a speaker, with lines about walking quietly in soft shoes so as not to disturb a sleeper. Golyanovskiy's daughter comments in Russian about someone who learned Yiddish by writing Russian letters over the Hebrew ones.
Golyanovskiy recalls Yiddish lessons in Vinitsa in the 2000s with a teacher named Mordkhe Yiskovski (?). The school had four classes: weak Yiddish in the first, some understanding in the second, good understanding in the third, speaking and writing in the fourth. The teacher read Yiddish literature to them, including a story whose title suggests Kidushin ring (?), and they wept. There is brief talk of the lack of Yiddish texts.
Kerler tells him Yiddish books can be downloaded online, about eleven thousand of them, and asks whether he has internet. They discuss dialect and literary pronunciation of the word for 'thousand' and the expression for a quiet woman, a quiet 'toyb' (?). Kerler mentions a Yiddish-Russian dictionary or edition and a correspondent's dissatisfaction with its errors.
Kerler asks whether he has heard of Ignats Bernshteyn and speaks of early Yiddish book collecting and a figure named Avrom Tendlau (?). Then a debate on Yiddish orthography: the Soviet system that spells as one speaks, versus spelling Hebrew-component words (for example the word for wedding) in the traditional way. Kerler argues that one orthography serves Lithuanian and Ukrainian Yiddish alike, and that words like 'gnb' and 'got' are equally Yiddish.
Discussion of the Yiddish word for turning a garment (something like 'iberniktsevn' (?)), a word borrowed via Polish or Russian. Kerler tells of asking an old Jew where he works, and says he himself works at a large American university in Bloomington, Indiana, the 'town of flowers'. They talk about words for flowers, and that in Podolia and Bessarabia the word for roses was used for all flowers.
They talk about who studies Yiddish today, scholars and young people who are not always Jewish. Kerler tells of a young man who recognised him from Facebook and switched to Yiddish, and of Yiddish learners in Israel and Japan, including a Japanese student who had lived in Kiev. Golyanovskiy recalls a speaker in Vinitsa in the 2000s.
Informal talk about eating: food is offered, and the daughter says it is not kosher. Kerler says he does not eat only kosher.