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Die Legende vom Troianer Antenor, der die Zerstörung von Troia überlebt, mit den Seinen an die Adria gekommen ist und dort ein Reich in Venetien oder auf Corcyra Nigra gegründet hat, wird an Hand der gesamten Quellenüberlieferung, soweit sie dem Verfasser bekannt ist, eingehend dargestellt. Die Behandlung dieses Motivs in der alten griechischen und römischen Literatur wird in ihren historischen Schichtungen erfaßt und zurückverfolgt bis in die Vorzeit, in der die Kunde von Seeleuten, die den Westen befahren hatten, sich mit den uralten Vorstellungen von in das im Westen gelegene Reich der Seligen entrückten Heroen zu einer legendären Überlieferung zu verdichten begannen.
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Den Argeier Diomedes hat die Rache der Aphrodite für die Verwundung im Kampfe vor Troia dazu gebracht, nach seiner Rückkehr vor seiner Frau und ihrem Liebhaber aus Argos zu fliehen und im Westen Zuflucht zu suchen. Er hat dort ein Königreich gegründet und ist dann vom Tod ereilt worden, der eigentlich eine selige Verwandlung und eine Apotheose war. Diese Legende wird an Hand der gesamten Quellenüberlieferung, soweit sie dem Verfasser bekannt ist, eingehend dargestellt. Es wird gezeigt, wie dieses Motiv in der Literatur des griechischen und römischen Altertums verwendet wurde, von den ersten Anfängen, wahrscheinlich schon im epischen Zyklus, über die Spuren in der archaischen griechischen Dichtung, bis zu den mythologischen Angaben der hellenistischen Gelehrsamkeit, die meistens nur in kurzen Aufzeichnungen und nebenbei kompilierten Vermerken auf uns gekommen ist. Es lässt sich erkennen, wie uralte mythische Vorstellungen eine topographische Interpretation bekommen haben, die an erster Stelle nicht an bestimmte Orte und Gegenden gebunden war, sondern an die Seewege, auf denen es zu den ältesten Berührungen mit der damals noch entfernten und unbekannten Welt an der Adria gekommen ist.
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The term “Wedding party cemeteries” in oral tales and epic from Bosnia and Herzegovina describes deserted, unknown old cemeteries or certain tomb stones, mainly stone ones, for which people do not remember the time of their erection nor the deceased which were buried there. The oral tales about ’’wedding party cemeteries” tell that those are graves of Wedding party participants who met there a long time ago, and according to the old custom, fought with each other and lost their lives. In reality, in most cases these are medieval necropolis from 14th - 15th century, or some small Muslim village cemeteries from different periods of the Ottoman Empire. ’’Wedding party cemeteries” and oral tales about them can be found in Bosnia and Herzegovina, as well as other territories in Montenegro, Kosovo, Macedonia and some parts of Croatia.
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Every society has rules which are formed by the desire to live together, which are formed by social, cultural, economic, geographical conditions and conditions, and which are developed and changed over time with the effect of belief, which are accepted by every sector living in society, and which contain prohibitions and punishments. These rules, which make the desire of the people to live together safe and systematic, are called “people's law”. These rules, which were initially determined verbally, have been written on the side of the states formed by the society over time. In Turkish society, in time, the rules of faith, culture, traditions, behavior, habits and absolute observance of the “ceremony” is called. The ceremony constituted an important part of the rules of law in the Turkish society, which was initially an oral legal system, and subsequently became a state of State, and it was a source of the rules of written law. These verbal rules, also known as the Turkish people's law, are a system of rules that the Khan dynasty, the state administrators and the people jointly accept, which are superior to the people and the authorities. The changing belief system, changing geography and geopolitical position, the different communities, states and cultures that are connected to it, and even though these rules and laws are changed, it is not hot to change them in general. In this study, the effects, prohibitions and penalties on state administration and social order in the Manas of Turkish folk law, which was formed in pre-Islamic period with an oral tradition, will be determined and examined. This review is limited to the first volume of the work “Eastern Turkestan Kyrgyz variant Manas epic” by Yusuf Mamay.
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Štefan Kociančič, a linguist and historian who lived in Gorica, published contributions in Arkiv za povjestnicu jugoslavensku HI, Zagreb 1854. They offer numerous data on culture and history of western Slovenes and their neighboring Friulians and Italians. The subject of this discussion is data on the names »Španjolci« (Spaniards), »Ugri« (Hungarians) and »Bezjak« which appear in that area either in use as nick-names of some groups of inhabitants, or in oral history. The name »Španjolci« appears along the coast from Istria to Montenegro, and inland in Metohia. In folk narrative poems it often stands for »Maurs«. As for the name »Ugri«, Kociančič recorded oral history associated with the village Vogrsko near Gorica, as well as myths about Atilla. The author of this article compares Kociančič’s data with that from Bosnia where there are also numerous myths on »Ugri«, and where Croats are sometimes referred to as »Magyars«. The name »Bezjak« is used as both personal and group nick-name in Croatian Zagorje, in the Kupa basin and in Istria. Kociančič recorded it at the Slovene-Italian linguistic border where it most often has a derogative meaning, and denoted a local mixture of either Italian and Friulian languages, or Slovene and Italian. There are sources from the 16’h and the 17th centuries, as well as from recent times, which indicate that the name »Bezjak« (pi. »Bezjaci«) was used also by Croats in reference to some groups who spoke a specific tongue and presumably were of different (or mixed) ethnic origin.
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The paper is concerned with the process directed by Stanislaus of Skarbimierz against tailor Stanislaus, who propagated views antithetic to the doctrine of the Church concerning the effectiveness of prayers for the dead, undermining the practice of worshipping holy images and the legitimacy of the denunciation of Jan Hus by the Council of Constance. The sources reflect the final stage of the process, completed with the act of reconciliation and revocation of his errors by the repentant heretic. The texts are important evidence documenting the activities of the so-called episcopal inquisition in the diocese of Cracow about 1420.
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This publication explores the features of identity of the River Svētupe in Vidzeme by analysing the place narratives in relation to the Svētupe as a river and a place name that occurs in both microtoponyms in the Svētupe flow and on its banks. The place narratives of the River Svētupe and its banks are evidence of the local history and daily scenes on the banks of the river at various periods of time. The written oral testimonies reveal the functions of the river and its use by the local inhabitants both historically and at present. In such a context, the River Svētupe ismainly regarded and utilised for daily and household needs (water, collection of herbal teas, extraction of treatment clay, spending leisure time, hay making, etc.). In the opinion of the local people the Svētupe is recognised with the help of the names of the constructions on the river banks (the mill, the bridge, houses) or the names of river bays (usually they are named after the closest landowners or houses) or the peculiarities of the river flow – deeper places or the so-called pits where it is impossible either to fish or to swim. The microtoponyms of the Svētupe and its banks are entwined with place narratives of personal experience and they are related to the history of the district. The Svētupe is not just a geographical place, a hydrological site; it is a significant part of the space that includes individual and collective experience and refers to both the emotional and the social dimensions.
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The paper presents contemporary field notes about customs, ceremonies, processions, beliefs, prayer songs and prayers related to the period of Lent and Easter. The greater number of prayer songs and prayers were written in 2010 and 2011, while the notes of customs, ceremonies, processions and beliefs were written in 2017 and 2018. The notes were taken at the area of Posušje. Lent begins with the holiday of Ash Wednesday. This day represents introduction to the period of preparation for the greatest Christian holiday. Christians prepare for Easter by praying, fasting and doing good deeds. That can specially be seen at the holiday of Great Friday when it was not allowed to do anything in filed unless it was to help the people in need. Numerous written notes of prayer songs and prayers testify to the great importance of religion for the people in Posušje, as well as to the rich oral tradition at this area.
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Oral traditions are a special kind of story whose main feature is belief in the truth of its content. The work Mythical traditions in contemporary narratives of the region of Široki Brijeg was written thanks to the field research work with narrators, their interests and knowledge, after which it can be concluded which events or persons and mythological beings mostly intrigued folk creator and encourage him to further create or pass on traditions. The central area of work deals with the classification and analysis of the already published and collected oral-literary texts, based on the principle of similarity and variety of themes, motifs and symbols within the mythical surrender. The aim of the work is to emphasize the importance of rich oral and literary heritage, which is an important component of intangible cultural heritage. Ethnological field research has shown that all kinds of traditions are represented in this area, but in different proportions, especially in favor of the mythical surrender, because of the occupations they wished once but today, especially for their purpose: explaining strange events. The long-lasting oral tradition sprang around people, places, people, events and experiences deeply integrated into the nation’s memory. A number of examples are enough to point to the aesthetic and life function featuring different genres of surrender, rich folklore and other motifs that we can associate with other oral-literary species.
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Rakstā pievērsīšos folkloras tekstiem, kas saistīti ar paslēptās naudas problemātiku. Šajā darbā analīzei izmantots P.Smita sakārtoto Latviešu tautas teiku un pasaku 14. un 15. sējuma nodaļā Nauda! ievietoto teiku, RŠmita sakārtoto Latviešu tautas ticējumu1 2 materiāls, kas vēsta par aprakto, paslēpto, nogrimušo naudu. [...]
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Šī raksta rašanās pirmais iemesls ir fakts, ka vienīgais miklu izdevums pēc II Pasaules kara ir 1954. gadā izdotais Zinātņu Akadēmijas fondos krāto 600 000 miklu apkopojums A.Ancelānes sakārtojumā. Kopš 1950. gada Latvijā praktiski nav miklām veltītu pētījumu, vienīgi 1996. gada vasarā izdevniecība “Zvaigzne” laidusi klajā šī krājuma nedaudz pārstrādātu variantu, kura ievadā mikla izvērtēta galvenokārt kā izklaides līdzeklis, ignorējot tās nozīmīgo lomu latviešu tautas garīgās apziņas un pasaules uzskata veidošanā, tāpat ari latviešu mīklas ciešās saiknes ar citu tautu enigmātisko folkloras daļu un teorijas folkloras materiāla pētniecībā, kas izstrādātas pēdējo piecdesmit gadu laikā: “Šais pasakās redzam ļoti tāla, sena cilvēka nezinātnisko, fantastiski mitoloģisko pasaules uztveri un izskaidrojumu, kad apkārtne un daba šķita pilna pārdabisku būtņu, kuras izpostīja cilvēku darbu, apdraudēja viņu dzīvību, kavēja darba veikšanu”', vai ari: “Tā radītas miklas ar spilgti izteiktu šķirisku raksturu, kur izpaužas sevišķi feodālisma laika zemnieka šķiras apziņa”
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The basic trio of the general categories -lyrics, epics, and dramatics - is a formulation of Renaissance that has remained steady in literary discourse to the present, as well as literary forms of prose, poetry and drama. From the beginning of the folklore study, specific genre definitions, Märchen (folktale), Sage (saga), legends, ballads, proverbs, riddles, fables, and many others - have shaped the genre as a principle concept of discipline. The genre is a French word, from the Latin word genus, used to describe a basic concept in literary and critical theory, also called the kind, or type, depending on the period and the theory. Plato (in his work Republic) distinguishes the genres in rhapsodic arts, between narration, imitation, and compound of both, considering the art of the actor essentially - mimetic. Even Aristotle in his Poetics also makes the distinction of epic narrative poetry by the mimetic action of drama. The basic unit for each folklore study, including classification, is the genre. On the one hand, it is divided into more general categories, on the other hand, it can be divided into smaller categories. "The genre" is considered an arbitrary concept, practiced to put order on the systematization of folklore. In this paper we will discuss issues of genre’s problematic, oral forms and their classification in Albanian folklore.
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Ethnic identity is an integral part of human identity for a majority population. Conversely, members of national minorities are historically confronted with oppression and abuse. The specificity of the Ruthenian and Ukrainian minorities lies in their social and political circumstances, which after the Second World War merged them into a single entity; resulting in assimilation, and problems with self identification and disputes over their organizational and institutional backgrounds. Through our chosen method of exploration, oral-historical research helps to identify the individual stories of people, which will fill in the gaps in the knowledge of the complex problem of the Ruthenian and Ukrainian minorities. In connection with the specific focus of the article - the analysis of selected attributes of ethnic identity - we may define the chosen method as ethnic oral history. After the collapse of the Communist regime in 1989, since it regained the same rights as other national minorities in the territory of (Czecho) Slovakia, the process of uncovering past injustices of the Ruthenian minority started. In addition to the renewed cultural institutions, a discourse was opened in the public space with a number of questions: Who is Ruthenian and who is the Ukrainian? How are they different from each other? How do they deal with their identity? Are they one minority or two? What challenges are they are facing today? What are their cultural traditions and how are they different from one other? Are they transferring their culture onto the next generation? The common and distinct features of the Ruthenian and Ukrainian minorities are now known and are constantly elaborated on within projects, but the testimonies of the people, the direct witnesses of the time and their individual stories are missing in such context. The evidence of time is an irreplaceable source of knowledge that complements the overall character of the historical image of the Ruthenian and Ukrainian minorities. We are currently experiencing a steady decline in the number of the Ukrainian minority, and as an ageing minority it is necessary to create social pressure to get as many testimonies from it as possible. The article is based on annual research in which the material was collected and subsequently analysed.
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The article concerns two songs by contemporary Chechen bards – Imam Alimsultanov (1957– 1996) and Timur Mutsuraev (born 1976). The analysed works have the same title (Gunib) and present the conflict between Imam Shamil and Baysangur Benoevsky during the last stand of Shamil’s uprising against Russia – the siege of the mountain fortress Gunib. The two Chechen songwriters create a symbolic picture of two different attitudes towards honour, bravery, duty and self-sacrifice, represented by the characters of Shamil and Baysangur. The author of the article analyses the structure of the two songs and differences in constructing the narratives, that influence the interpretation of Shamil’s and Baysangur’s characters and their arguments. At first glance their attitudes are completely different. Shamil is motivated by pragmatism, whereas Baysangur seems to be the quintessence of unbroken resistance in the Romantic spirit and a perfect realisation of “quonahallah” – the specific Chechen “chivalric code”. The political context of Alimsultanov’s and Mutsuraev’s works (who were, first of all, composers of patriotic songs during the Chechen-Russian conflict in the 20th and 21st centuries) allows to believe that the attitudes of Shamil and Baysangur are somewhat complementary. Despite some controversy around Shamil, the leader of the 19th-century uprising has a place in the Chechen pantheon of national heroes, being the symbol of gazavat – the sacred national liberating war in the Caucasus. This conclusion is indicated not only by the message of the analysed songs and their context, but also by the opinions of contemporary Chechens cited in the article.
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Oral history – witnesses’ accounts, allowed to reconstruct the history of the informal movement “TLP” gathering Grodno youth in the 1980s. The source of interest in Polish music was the youthful need for rebellion, strengthened by the situation in the USSR, interest in Poland and political changes taking place there and fascination with Polish popular culture. It was perceived as an emanation of Western culture, but more accessible thanks to an understandable language. The people of TLP had a possibility to listen to favorite music and to get information about it thanks to receiving the Polish radio and television, buying the Polish press, as well as contacts with peers from Poland. They traveled abroad exceptionally. In the realities of the USSR of the 1980s, developing a passion required big effort and ingenuity, but it did not involve any risk. Despite the unmistakable political meaning and rebellious lyrics of rock songs, local authorities and services did not see the movement of fans as a danger. Contact with Polish music gave the youth a sense of community and freedom.
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In the paper, the unpublished memoirs of Kazimierz Burzyński, aide-de-camp of the Polish political agent, writer and general Michał Czajkowski – Mehmet Sadyk Pasha, are presented for the first time. Kazimierz Burzyński was serving as aide-de-camp of Sadyk Pasha during 1866–1868. Burzyński’s memoirs shed light on some intriguing and not so well known political realities and movements at that time in the Ottoman Empire and Europe, which on the other hand are linked to the political and military activities of Michał Czajkowski himself. In addition to that, the article examines also the history of the memoirs’ manuscript held in the Jagiellonian University Library archive, as well as some biographical notions of the author Kazimierz Burzyński.
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In January 1944 the Soviet Army crossed the former eastern border of the Second Polish Republic. With the help of the army, military formations of NKVD and military counter-intelligence SMERSH, a large-scale cleansing of the held territories started. The Augustów Roundup was the last of the large „counter-intelligence actions” of the battalion of the SMERSH Directorate troops of the 3rd Belorussian Front. It had all the hallmarks of the Katyń operation. A group, probably counting several hundred Chekists, was responsible for the physical elimination of the identified detainees. It seems that the Soviets must have had their own method of filtration in addition to a prior intelligence work. It might have been the 5-day cycle of interrogation. The detainees were beaten into the confession of being AK members or into indicating people suspected of it. A completely different technique of detention of the arrested can be observed. They were kept in small groups – a few–several persons without the right to correspondence. They were killed in the middle of nowhere, but probably, just like in the Katyń-mode, a building of some kind was necessary. The people might have been killed naked or were disrobed post-mortem to rule out identification in case the gravesite was found. Probably the remains of the victims of the Augustów Roundup are buried on the „Russian” side of the border. Now, when we are sure that the Roundup was also conducted in parts of Lithuania (not counting the investigations against the individuals placed at the disposal of NKVD-NKGB administration), as well as in a part of the Grodno region, the perfect place – from the logistic point of view – seems to be the intersection of the Polish, Lithuanian and Belorussian borders, somewhere in the vicinity of the village of Kalety, a rangers station of Giedź and the lake of Szlamy. The Augustów Roundup comprises several stages. The first one involved collecting information on Polish sovereignist underground by Soviet undercover agents and guerrillas. Perhaps, the May–June 1945 arrests might be included into this stage, starting with the arrests at the village fête in Studzienniczna in Augustów Forest. The second stage – between 12 and 19 July – was a military operation with the participation of the 62nd Division of the Interior Army of the NKVD, SMERSH officers and the local UB (secret security) and MO (militia). The third phase was a process of secondary detentions caused by the investigation by tortures to extract further information on the Polish underground. It took place between 20–21 July and autumn 1945. At this stage there were also executions. The fourth phase – from 1945/1946 to the Third Polish Republic – a protecting of the secret of the dissapearance and covering the tracks, probably with the help of the Russian secret service and Polish descendants of the people involved in the Augustów Roundup on the side of the perpetrators
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