Határvidékek
Liszka József: Határvidékek. Határok és határtalanságok az összehasonlító folklorisztika és etnológia szempontjából. Komárom–Somorja, Fórum Kisebbségkutató Intézet 2016, 654 p.
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Liszka József: Határvidékek. Határok és határtalanságok az összehasonlító folklorisztika és etnológia szempontjából. Komárom–Somorja, Fórum Kisebbségkutató Intézet 2016, 654 p.
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This study lists the memorial signs and memorials related to the Jewish community of Komárom (Komárno, Slovakia) numbering more than two thousand before Holocaust. The place of remembrance was for a long time the cemetery where the sign of remembrance was the shrine, set up as a tribute to the memory of the deceased. One of the very first memorial signs installed outside the cemetery commemorates Kálmán Fried, former chairman of the town´s Israelite Charity Society. The memorial is located in the so called “Small Church” belonging to the Jewish Azylum. The second one, set up in one of the halls of the Asylum, pays tribute to the foundation of Ármin Schnitzer, the late chief rabbi of Komárom. The first memorial sign dedicated to commemorate several deceased persons at the same time, was established after World War I and it paid tribute to Jewish soldiers who died in the war. Most of the Jews of Komárom were killed in the Holocaust, so those who remained commemorated the victims by memorial signs. After the transition in 1989, the community having significantly decreased in number, inaugurated the memorials one after another—on one hand with the aim to commemorate those who were killed, and, on the other hand, designated the places which used to be parts of everyday life of Komárom´s Jewry. In the remaining small synagogue the number of memorial signs has grown too: former rabbis and other important persons have been given memorials there. This study not only sums up the memorial signs but also specifies the background of their setting up and their aftermath, and covers rituals connected with the objects serving as memorials.
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The development of digital technology, within videosphere, has caused a number of changes in all areas of human activity. These changes are so complex and intense that this time can now be called the digital era. The digital era is characterized by new paradigms, particularly in the field of mass communication, and new forms of connecting people and things. Nevertheless, in this age the elements of profit culture and commercialization are dominated.
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Tourism and cultural tourism are potential initiators for the development of Zenica-Doboj Canton. One of the aims of this paper is to determine the extent to which the elements of cultural tourism are represented in the tourist offer in the area of Zenica-Doboj Canton. The analysis of the position of tourism and cultural tourism in the cities and municipalities of the Canton was made, based on the gathered information. Cantonal and city/municipal authorities did not identify tourism as a potent branch of economy but its development could inevitably bring about the creation of new values. Cultural tourism is neither recognized as special type of tourism nor it is understood as a potential instigator for development.
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Tourism and IT sector represent the fastest growing branches of economy, both globally and in Bosnia and Herzegovina. The possibilities of these two, at first glance incompatible branches, are enormous and there are already numerous instances of successful realization of different projects, primarily through the digital promotion of tourist capacities. A long time ago, modern technology has enabled the protection of cultural heritage through the process of digitalization, and the global tendency is aimed at completely rejecting the production of physical promotional materials in favor of digital presentation of tourist capacities, especially those in the form of deep mapping. Through the analysis of the gathered data, we revealed the insufficient use of all modern technological achievements in promoting the tourist capacities of the Zenica-Doboj Canton.
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Proučavanje etničkih pojava i procesa na teritoriji sjeveroistočne Bosne krajem 19. i u prvoj polovini 20. vijeka i intenzivirano sedamdesetih godina dvadesetog stoljeća pa sve do danas pruža jedinstven uvid u tragove materijalne i duhovne kulture naroda koji živi u ovoj regiji, ali i promjene koje su uslovljene društveno-ekonomskim napretkom i mijenjanjem strukture stanovništva. Kontinuirani rad stručnjaka različitih profila (arheolozi, etnolozi, odnosno kulturni antropolozi, historičari) Zemaljskog muzeja, Muzeja istočne Bosne, a znatno kasnije i Zavoda za zaštitu i korištenje kulturno-historijskog i prirodnog naslijeđa Tuzlanskog kantona je uspješno sačuvao od zaborava cjelokupni život iz prošlih vremena stanovništva na promatranom području
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Prikazan je sumarno život a napose mnogostrana djelatnost Karla Gottloba v. Antona /1751 - 1818/, njemačkog domoroca iz Gornje Lužice. Uzrastao medu idejama Herders,— Goethea pa prosvjetiteljstva uopće, zarana se s entuzijazmom obraća proučavanju slavenskih naroda, njihovih jezika i kultura. Za tu je svrhu bio u vezi s vrlo brojnim tadašnjim stručnjacima, historicima, jezikoslovcima a napose poznavačima narodnoga života, kulture i jezika različnih slavenskih naroda. Osobito su ga privlačila pitanja iz slavenske davnine, mitologije, običaja i si. Tako je nastalo najznačajnije Antonovo djelce "Erste Linien eines Versuches über der alten Slawen Ursprung, Sitten, Gebräuche, Meinungen und Kenntnisse” /Prvi obrisi pokušaja oko podrijetla, navada i običaja, mišljenja i znanja starih Slavena - 1-1783, 11-1789/.
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This paper is based on fieldwork documenting contemporary deposits at sacred places in Estonia and Finland. We studied variations in these deposits in both countries and interpreted them on the basis of the known traditions of contemporary Paganism. Contemporary offerings bear evidence of the creative use of the past as well as international influences. The contemporary practices at sacred places, as demonstrated by material evidence, can be grouped under the following concepts: perceived continuity, revitalising traditions, syncretism, and ritual creativity. In Estonia, sacred places have been used more actively and more extensive deposits have accumulated than is the case in Finland. We also emphasise that sacred places are used by a broader variety of people than only members of Pagan communities, although other types of users are often ignored in research. The activities of the general public become visible particularly in the context of material culture studies, when all deposits are examined comprehensively.
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This article seeks to introduce into comparative folkloristics an epic tradition of the Muong, one of minority groups in northern Vietnam. More precisely, it deals with the epic cycle of ‘The Birth of the Earth and Water’, which represents an essential part of the Muong ritual narratives. This cycle was presumably created not later than the fifteenth century and was intended for practicing mourning rituals. Although in 2015 ritual narratives of the Muong were recognized as national intangible cultural heritage in Vietnam, the Muong epics have remained practically unknown and unexplored in Western scholarship. The article discusses the most common epic themes, such as creation, man’s origin and reproduction, acquisition of culture, and deeds and fights of the main culture heroes through a number of motifs represented in tales constituting the Muong epic cycle. Comparative analysis of these themes and motifs in global and regional perspectives reveals obvious parallels with their representations in the world folklore as well as some specific variations and local links.
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After presenting the results of statistical processing of data on the distribution of folklore motifs in Eurasia, the author describes a previously unnoticed tale that is widespread across Northern Asia. The protagonist of the story is a travelling girl who successfully competes with her rival, often a frog-woman. In the beginning, the heroine parts with her brother(s) or sister, taking them for dead or disappeared forever. Later they appear again and demonstrate their supernatural qualities by helping her. Many particular motifs found in the corresponding Siberian narratives have parallels in the New World, though the basic scheme of the plot is not known in America. Unlike the Western and Southern Eurasian and North American oral traditions well systematized by Stith Thompson, Central and Northern Asian traditions were ignored by him and remain severely underrepresented in comparative folklore studies. The tale described in this article is one of the many not registered in international indexes. Limitations of the present-day system of classification of traditional narratives are related to the uncertainty concerning the purpose of their study.
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When and how do we recognize the meaning of epic poetry? Turkic peoples of South Siberia, the Shor and the Khakas, are famous for their recitations and song of classic epic tales, but even indigenous researchers are divided on the meaning of the sung portions. This essay takes seriously these sung portions of epic performances to argue that they constitute meaningful poetic texts in their own right. Examples draw on years of field study in South Siberia, and well as an experiment conducted by the author with the help of the Shor storyteller Vladimir Tannagashev (1932–2007), in which epics were performed a cappella, that is, without throat-singing or musical accompaniment.
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This article studies the belief-related context (of use) of Estonian riddles. The study is based on archival records dating back to the end of the nineteenth and beginning of the twentieth centuries, which are concerned with solving riddles and primarily reflect the way that people in a peasant society thought. In addition to the studies that focus on texts of regular riddles (e.g. dealing with poetics or geographical dispersion), this paper discusses the belief-related functions of riddles that have been minimised during cultural changes. The study gives consideration to links between Estonian archival material and archaic mythological riddle forms (neck-riddles, kennings), taboos and restrictions related to solving riddles as well as to combinations of belief-related backgrounds with playful and entertaining aspects. Belief-related backgrounds are confirmed by the syncretic relation of riddle solving to everyday tasks (e.g. solving riddles in the autumn and winter periods as part of calendar traditions, riddles in marriage proposals and wedding traditions), which reveal connections to both sacral and profane changes of time, including economy; on occasion, solving riddles served to ensure personal luck and to promote one’s household and work.
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This article engages with the presence, personalities, and lives of yul lha gzhi bdag (protective and guardian deities) who reside with the Lhopo (Bhutia) community in Sikkim, India. Informed by fieldwork, and through narratives, observations, and experiences, I illustrate and discuss how interactions and connections between villagers and deities are shaped by principles of relationality and mutuality. After discussing the various meanings and manifestations yul lha gzhi bdag take on in diverse Himalayan contexts, I illustrate through discussions of rituals, practices, beliefs, and narratives how the ‘mundane’ routines and lifeworld of the Lhopo villagers variously connect with, and derive meaning from, the supernatural world that surrounds them. I argue, however, that this is not a one-way process but that deities similarly rely on villagers to derive and validate their existence in the world. This mutuality, however, increasingly finds itself under strain as a result of social processes of modernity, globalization, changing relations with land, religious conversion, and competing forms of educational and medical knowledge, on which I reflect in the conclusion.
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Guwahati, India, 6–8 February 2019. This year’s BNN conference was organised by Anundoram Borooah Institute of Language, Art and Culture (Assam), with Dilip Kumar Kalita in front, and the Belief Narrative Network of the International Society for Folk Narrative Research, in the city of Guwahati, Assam, India. The conference was dedicated to the memory of two recently deceased prominent Indian folklorists: Professor Praphulladatta Goswami and Dr Promod Chandra Bhattachary.
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It was immediately after the Second World War that the costume from Maramureș and Oaș regions drew the attention of the specialists in ethnography and traditional art. In the same period, Romanian nationalism reclaimed the value of this traditional costume. Until the instauration of the communist regime, the profile of the peasant from these two regions was vague and partially unknown to the Romanian intellectuals. The first part of the study is concerned with the role of the male’s costume in the Romanian protochronist discourse. I demonstrate how it evolved from a hazy image emerging during the 19th centruy, to a hypothetic and falsified „Dacian costume” able to contribute to the Romanian nationalist discourse during Ceaușescu's rule1 . In the next three sections of the paper I refer to the design and the evolution of this costume, emphasizing the local, unique and differentiating elements. I particularly insist on the attire' elements that were borrowed from different ethnic gropus and various geographic areas which finally had an influence on the Maramureș and Oaș Romanian costume. In the first section of this paper I took into consideration the effects of the contemporary emigration phenomenon in Oas area on the evolution of the traditional male costume. One of the consequences of migration is - perhaps paradoxical - that this local costume does not disappear, but adapts to the contemporary world, evolves and specializes more and more strictly, becoming a ceremonial costume by excellence. The next two chapters are a reconstruction of what the "recent man's suit" and the "old man's costume" meant, highlighting the parallels, influences, takeovers and morphological similarities between the Romanian costume of Oas and Maramures and that of the Slovaks, Ruthenians, Hungarians, Serbians and Croatians.
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The given study is circumscribed by anthropology and communication and its purpose is to research the perception and the social-anthropological concept of a political party. If we analyze the meta-analytical method and quality method, we will achieve three modes of reporting to the thought of what a political party means. The article is organized in three primary sections: the political party as a scene, the political party as a dispossession of a person, and the political party as a metamorphosis of freedom. This blend of transformation contains a multistructure in which anthropological reasoning guarantees the best possible measurements of liminality. The political party represents a social irradiation through the idea of liminality.
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Students are unmistakably a privileged social group today, but those who had to travel to their place of study by regular coach lines were forced to endure a number of unpleasant and not always benign episodes aboard the coaches. This article analyses the experiences of three students from the University of Padova which are supplemented, in the form of an autoethnography, by the author’s personal memories of numerous trips taken on the coach line Pula-Padova-Pula. Even though the article is focused on individual travel by Pullman (Italian word for long line coaches), the research revealed a broader contexts which included family, friends, co-travelers, border police and coach drivers as active agents and creators of the quality and success of travel. It is in those niches of ‘significant events’ that some of the key elements of student identity are being generated.
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The term transhumant cattle-breeding denotes a form of traditional living and economy occurring between several locations which, by its antiquity, by far surpasses the ideas of nation and trans-nationalism. By following the case of the family Maniani, sheepherders from Šar-planina who have moved to the desolated mountain of Učka, the article analyzes the way in which this ancient form of life has now been interpreted as having a transnational component. Data for this article have been collected on both the above mentioned localities, through extensive interviews with members of the family and their employees. The article is trying to answer the question on why has one village on Šar-planina become the starting point of migration to the Učka Mountain as well as the questions of the character and the motifs for the transnational existence of Maniani’s.
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The article analyzes the ways in which ethnology in Croatia dealt with medical systems, in the period in which ethnology’s disciplinary and political focus was different from that of socio-cultural anthropology and in the recent period, when the pathways of the two disciplines, in the regional setting the article discusses, are parallel. Furthermore, by using her own recent research on medical pluralism in Croatia as an example, the author is trying to justify the usage of medico-anthropological theories and methodology in contemporary research of medical realities.
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Banat region is recognized as a good interethnic cohabitation territory, and as a model of social cohesion, promoting identity and acceptance of otherness. However, Banat is an area in which the phenomenom of cultural traffic expends from central and western European ethnical culture, located on this territory in the eighteenth century: Germans, Hungarians, Czechs, Slovaks, a.s.o, to the indigenous people formed by Romanian and Slavic populations: Serbian, Bulgarian, and vice versa, from traditional Romanian culture, archaic, to the modern central and western European culture. Because of this phenomenon of acculturation appeared cultural values that have become trademarks of identity today. Banat also has a rich ethnographic culture, which led Lucian Blaga to give it the name of „Romanian Ethnography Baroque”.
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