НАЦИОНАЛНИЯТ ЕТНОГРАФСКИ МУЗЕЙ В БЪЛГАРСКАТА ЕТНОГРАФСКА ПЕРИОДИКА
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REVIEWS, CRITICISM, NEW BOOKS
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REVIEWS, CRITICISM, NEW BOOKS ЕТНОГРАФИЯ НА МАКЕДОНИЯ. ИЗВОРИ И МАТЕРИАЛИ В ДВА ТОМА. ТОМ 1. СЪСТАВИТЕЛИ М. ВАСИЛЕВА., Ю. ЦАРЕВА, В. НИКОЛОВА. Л. ДИМИТРОВА. ИЗДАТЕЛСТВО НА БАН. С., 1992. 530 С., 51 ИЛ.
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In the paper are examined some examples of continuity of antique motives in folklore and in the rites of Balkan peoples the character of ancient Greek demon of death Xapov, the old Greek monster "lamya", the honey-offering to chronic powers, evidenced in ancient Greek and Hitite cult texts, and leaving the water to be used in ritual "under the stars" in the night, mentioned in Luddite cult texts. The comparative analysis of the motives and their nomination show that the mythical folklore characters have preserved many ancient features, which are relevant in the reconstruction of the archetype and in revealing the etymology of their nomination. The examined antique and modern rituals have identical structures in the verbal and actionable contexts, this being an indication for their genetic connections.
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In the museums of Prone and Blagoevgrad are kept several pairs of iron sandals, which were used in the end of 19 the and the first decades of 20 the C. Oral information from South West Bulgaria confirms their spread in everyday life, and that they were a reality in our traditional culture. They appear also in the theme themes in heroic epics, in mythical songs and stories. This fact arises the question about the cause and the time of their penetration in Bulgaria folklore tradition. in folklore texts the cultural hero wore iron sandals when he had to walk a long way and to fulfil definite purposes. They were used to reach the world of the dead and ancestors. According to folklore tradition iron sandals had been also a possession of God, or of his opposite - the devil, the second ruler of the "other" world. In Bulgaria folk world-wide, iron protects man from the spirits of the dead. It has apostolic and magical functions. Ism mythical songs, and especially in the tales, the theme of iron sandals is closely connected with the "smear" (the dragon). They were used to set the hero free from the smear or to fight him. In the same time in Bulgaria folk cosmogony the smear, the thunder bolt and the lightning were identical. This was obviously the reason why iron sandals were worn by those mythical heroes, who fought with the smear and finally overcame him. The iron sandals are connected also with the character of the Blacksmith, who had been often deified and could overcome the smear - the heavenly fir. Iron sandals are a remote resonance of a millenia tradition. Their roots are deep in past, when man acquired his initial knowledge of meteorite iron and had connected it with the image of the smear. These notions are common to many peoples and have developed in similar folklore motives.
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In dealing with the solution of theoretical, methodological and practical questions of an ethnographic study of the present, it is necessary to work out the methodics of terrain research which remains the basic means of obtaining scientific information in solving this problem. The author states part of his experience in the field of ethnographic research on the present in Czechoslovakia. He concentrates on the ethnographic aspect of studying the present, the temporary scope of this study and the task of terrain research in the cognitive process. He emphasizes the importance of relations between the phenomena or some of their definite sides; he delimits the basic trends in research into the present (integrated multidiscipline research) and outlines the possibilities or using research methods and techniques. He reviews the problems connected with defining the excerpt and the choice of basic units for research. In conclusion he draws attention to the necessity of international cooperation and discussions concerning the methodical question of a terrain study of the present.
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Reviews, Criticisms, Bibliography Vasil Marinov. Saddle-and Harness Making in Bulgaria. A Historico-Ethnological Study. S., BAS, 1982 228 p., ill., 3 maps. Summaries in Rushian and German
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A natural phenomenon, a rock pinnacle, orientated north-south, with an almost round opening of considerable size, is described in this announcement. It stands on a high hill near the village of Ravna (North-Eastern Bulgaria). The local population call it the Pierced Stone or the Doll. The author supposes that the Doll was a cult object connected with the presence of the proto-Bulgarians in this region of Bulgaria. He also thinks it possible that it was used as a primitive observatory in determining the days of the winter and summer solstices and the spring and autumn equinoxes. The author bases his hypotheses on the location of the Doll and the site of its opening, on archaeological materials, on data provided by folk culture (beliefs, folklore, customs), toponymy and apocryphal literature. He examines these materials as a system and explains them from the positions of an early pagan religious world outlook and its effect on Christianity. The materials from the ruins of a large monastery complex (probably built in the 9th century) at the foot of the Doll and now excavated have an important place in the proof of his hypothesis which he provides.
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In his article the author sets forth certain new results of his studies on European wine-making. One cultural historical problem, as yet insufficiently elucidated, is the relationship between the colour of the wine, red or white, and the equipment used in producing it. Differences in the technological process come to the fore here, ones which do not depend on the colour of the grapes, but do define the colour and composition of the wine. This is clearly apparent in the installations for fermentation and storing. The production of red and white wine is studied on the basis of very extensive comparative material, including, on the one hand, the Balkans, the Mediterranean regions of Europe and the Caucasus, and on the other hand, the more northern European continental regions. The conclusions reached are that the regions, where the production of white wine is widespread, are more recent in time. In this respect, the Balkans appear as a region in which, since Antiquity, there existed highly developed wine production in the large farms of that period. There wine was stored in large clay jars, called pithoi, sherds of which can be found to this day. Putting forward a number of reasons, the author emphasizes that the technology and vessels for the preparation of wine in this period corresponded to the production of white wine. At a later date, when the old wine-making tradition had been interrupted by the invasion of the Ottoman Turks in the Balkans and in Bulgaria, the high standard of production fell into decary, the large farm centres were abandoned or destroyed. The production of red wine came to the fore with its characteristic lower resistance to time and different technology which led to replacing clay jars by wooden vessels. These regions lost their old wine-making culture and developed in their own way, without the use of wine presses. They produced red or black wine with open fermentation together with the marc and without storing in underground cellars.
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This article discusses in a critical aspect the opinions of Soviet authors on the interrelations, functions, content and volume of these conceptions. The ethnic and national consciousness and its relations to the communities in which such a consciousness appears, as well as its importance to the said communities are also discussed. In connection with these aspects in considering ethnic and national forms of consciousness and selfconsciousness a methodological system of analysis on three levels is suggested: philosophical-ethnographic, ethnosociological and ethnopsychological. The contribution made to the approach in differentiating various forms of ethnic and national consciousness and selfconsciousness is shown and so are the specific features, functions and structures which delimit them. In the light of this approach a classification of men's macro-communities is offered founded on a qualitative typology of the consciousness of belonging to any of them, the author availing himself of Soviet experience in this respect. The question of the objective bearer of ethnic and national selfconsciousness is dealt with, together with the decisive role of the intelligentsia in shaping them. The author also offers his own views on the specifics of the functions, structure and certain features of ethnic consciousness and selfconsciousness by comparisons between them; he also discusses the opinions of individual authors. In the second part the structures, features and importance of national consciousness and selfconsciousness are discussed. Opinions on their place in national psychology are reviewed. An attempt is made to disprove the argument that national selfconsciousness cannot serve as an indication of a nation, because it disunites people in a social-class respect.
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From 1752 onwards the Bulgarian population of the Ottoman Empire began to emigrate to South Russia and Bessarabia. It created its own colonies in what was the Chersonese at that time and in the province of Taurus. Some of the emigrants settled in the cities and towns of these regions. The old sites from which Bulgarian emigrants came to Russia in the 18th and 19th centuries have not yet been established by scholars. Only the regions from which emigration took place in the Bulgarian lands in bondage are known. These regions are restricted between the towns of Silistra—Dobrich (today Tolbukhin—Shoumen—Varna—Sliven—Yambol) and Adrianople (today Edirne). Emigrants also came from the regions of Vidin, Lom, Belogradcliik and other places. On the basis of studies of Russian and Bulgarian philologists and ethnographers, the memories of the Bessarabian Bulgarians and materials in the Russian and Bulgarian 19th and 20th century press, the author determines the original settlements of 32 Bulgarian colonies in Bessarabia, of six in the Province of Chersonese and 13 in that of the Taurus, formed after 1861. As to the colonies the Chersoness and the Taurus, formed before 1861, in his work the author extends the existing conceptions about the towns and villages from which the population in these colonies had come.
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The author points out that the fighting and revolutionary flags of the period of the Bulgarian National Revival and National Revolutionary Struggles, besides being historic evidence and relics, are also the subject of ethnographic studies. The tradition of flag-making up to and during the Bulgarian National Revival period is examined in the article, stress being laid on the fact that along with the development of the national idea the political element is increasingly intensified as visual material on the flags. Religious and other special features depicted on the flags yield place to the Bulgarian coat of arms the lion and the device "Liberty or Death". This is most strikingly observed during the April Uprising of 1876 when more than 50 flags were made. The author reviews the manner in which they were made, their dimensions and material, the images, etc., and emphasizes above all the place and role of the men who took the initiative to have them made, the apostles and revolutionaries and their creators themselves — local artist sand icon painters, women and girls who were schoolmistresses.
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Reviews, Comments and References Calendar Customs and Rites in the Foreign Parts of Europe (19th to Early 20th Century), Winter Feasts, Edited by S. A. Tokareva, O. A. Gantsky, I. N. Grozdvi and Y. V. Ivanov. M. 1973, 349 pp. Summaries in French. English and German
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Reviews, Comments and References
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The author outlines the main trends of the process owing to which psychology accepts the necessity of accounting for the ethnical feature. He substantiates the fundamental methodological premises and attempts to specify the general ethnical element in the psyche. Owing to this he also expresses considerations concerning the range and content of the conceptions "ethnos" and "ethnic community" with a view to their multi-lateral elucidation. The author bases his search for the ethnical feature on tracing back in general lines the development of ethnic conceptions through the individual stages of man's development. By interpreting the basic data he outlines the ethnodifferentiating processes and the place of the Psyche. The author devotes considerable space to a study of the basic line of the process of forming an ethnic self-awareness and ethnos in the various ethnic and socio-historical formations.
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In the study circles on ethnography, folklore and folk decorative art the Pioneer schoolchildren are trained to seek out, collect, study and preserve articles of value for museums, and the folklore of the regions, concerning our past and present. They thereby contribute to enriching our culture with new data. The Pioneer children build up in themselves lasting relationships and interest in Bulgarian folk art, which does much for their overall development. The first study circle on ethnography in Bulgaria was founded at the Georgi Dimitrov Central Pioneer Palace in Sofia in 1964, under the scientific guidance of the Ethnographic Institute and Museum of the Bulgarian Academy of Sciences. Similar study circles appeared later in various towns all over the country, including circles on folklore and folk decorative art. Their activity extended into a movement in favour of the use of folk art in school work. That is how conditions came into being for the founding of an Ethnopedagogic Union at the Central Pioneer Palace in Sofia, which now includes more than 800 study circles.
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