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L'étude de l'illustre ethnologue Petru Caraman représente la plus complète recherche de l'anathème, en tant que produit folklorique. Cette ample démarche scientifique a été déterminée par la nécessité de clarifier certaines fonctions de l'anathème telles que relevées par le phénomène des vœux maléfiques au cadre des Fêtes de Noël et de la Nouvelle Année, aussi bien chez les Roumains que chez d'autres peuples. Le considérant de la perspective de son origine, l'auteur constate que, dans une première forme, l'anathème est l'émanation la plus pure de la magie du mot, à sens négatif. L'anathème éminemment magique, de type archaïque, est étudié dans le folklore de tous les peuples du sud-est de l'Europe, le centre d'intérêt maximal étant représenté par la Péninsule Balkanique. Dans la seconde partie de l'étude, l'auteur analyse la symbiose de l'élément magique et de celui religieux dans les anathèmes populaires. Cette fois-ci, les investigations couvrent aussi d'autres espaces ethnoculturels (extra balkaniques), puisque, tel que le chercheur de Iasi l'indique, le phénomène est illustré par tous les peuples européens et même par certains d'autres continents
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L’article ci –présent veut être une synthèse sur un très vieux jeu dramatique à masques zoomorphes : la chèvre.En utillisant des informations qui se référent surtout aux régions de la Moldavie le matériel propose une approche comparative, en considérant aussi d'autres régions, y compris d'autres pays européens. L‘auteur saisit des variantes différentes du masque de chèvre en fonction des matériaux utillisés pour le confectionner, de sa chromatique aussi que de sa position pendant le jeu. En préférant le terme de „similitude” à celui d’ „influence”, qu’il trouve inadéquat pour cet étude comparative, l'article essaie de saisir l’essence du scénario roumain de ce jeu et ses transformations à travers le temps.
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Within the rich of clay molded objects we found particular interest for the cucutenian spoons discovered in the sites specific to the Cucuteni-Tripolie communities, layed within the Eastern area of the Old Agrarian Europe, broadly defined by Marija Gimbutas as Old European Civilization for their usefulness in both day to day and ritual usage. The conserved remains are mostly fragments of the dipper hemisphere, similar to the small water drinking bowls, or parts of their tails. Complete or completable samples were seldom found (fig. 1/6; 4). The discorvered spoons were sorted traditionaly: a first group included simple spoons, shapes close to the ones found in any traditional romanian village, some very small, others with shapes close to the painted samples and spoons with engrossed decor; the second group consists of painted spoons, called by the publications ladle and the ones with triangle antropomorphic tails.Several lots of such objects specific to the Cucuteni culture, subphases A3-A4, were presented. The drawings show mostly the spoons found in Bârlad Plateau, known better to us, especially the ones found in one of the most rich cucutenian dwellings here, Dumeşti, Între Pâraie, The ornamental spoons can be connected with the properties, the tools necessary during religious acts. They can be one of the regeneration symbols, of fecundity, assurance of the community prosper.
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Par cette étude, l’auteur continue une préoccupation plus ancienne, inscrite dans la recherche des oppositions binaires spécifiques à tous les systèmes. L’investigation commence de la prémisse soulignée déjà par Aristote selon laquelle une chose qui manque quelque chose „n’est pas complète, quelle que soit la partie absente”; de la sorte, l’entier détient le primat logique en tant que fonction définitoire pour ce que a été créé; tout dérèglement de l’entier, si insignifiante qu’elle soit, mène inévitablement à son disharmonisation, ce qui résulte dans l’impossibilité d’accomplissement de ces fonctions initiales. Plus encore, ce qui n’est pas entier devient dangereux, entrant sous l’influence du néfaste, du chaos, des forces destructives. L’homme archaïque a essayé d’ordonner, de compléter les éléments du monde environnant, à partir de la flore et de la faune jusqu’aux unités de temps et aux nombres; il y avait la conviction que c’était la seule manière de maintenir l’équilibre et l’intégrité du cosmos. L’étude soutient, par de nombreux exemples, de l’espace roumain, surtout de celui entre le Prut et le Dniestr, mais aussi de celui slave, les idées énoncées. Ainsi, on insiste sur la manière de réception de tout ce qui n’était plus entier (le morceau du pot de terre cuite, les personnes à handicap physique et/ou mental, etc.), mais aussi la manière dont les membres des communautés archaïques pouvaient se défendre des intrusions des forces parues à la suite de la désintégration de l’entier (le temps bon à faire une certaine chose, les pratiques rituelles spéciales effectuées pendant ce temps-ci, tout comme la réalisation „de la chemise de la Peste”, le labourage de la terre pendant une seule nuit, et les calvaires en un seul tronc d’arbre, la construction d’une certaine manière des tables, bancs, fontaines et pétrins pour le lavage des morts ou des enfants, l’enterrement des morts dans un seul tronc d’arbre, etc.).La conclusion de l’étude est naturelle: l’unité et l’intégrité sont respectées aussi bien dans le cas de la perception des hommes, des êtres en général, mais aussi des objets créés, du temps et de l’espace valorisés, de sorte que pour une articulation complète on mise toujours sur un entier: la vie, l’aisance, l’ordre du monde, le Cosmos.
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Cet article, faisant partie d’un travail plus large sur les termes roumains de la vie des bergers (en cours de parution), s’occupe de l’éclaircissement des sens et de l’origine d’un mot très répandu dans tous les dialectes roumains: străgheată. Tout en utilisant une bibliographie généreuse, on s’arrête premièrement sur les différents sens du mot et ensuite on dresse l’historique des recherches concernant le terme en discussion. Par la suite, on analyse les théories de l’origine du mot dans la langue roumaine. Sans exclure l’idée d’une provenance latine, on avance l’hypothèse d’une base traco-dace, apparentée au mot latin ou même située à l’origine de celui-ci.
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L'étude présente propose par une approche sur le thème: les vêtements ecclésiastiques et l'habit monastique dans l'Eglise Orthodoxe contemporaine et historique. Le domaine, peu connu et difficile à aborder, que l'auteur a traité, suppose une certaine familiarité et des connaissances suffisantes sur le milieu ecclésiastique tout comme une attitude préventive et la capacité de comprendre et d'apprendre les lois qui dirigent la voie vers les cieux et qui règlent „la vie au-dessus de la nature humaine” pratiquée par les moines.
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The study presents a series of beliefs, customs and ritual practices which would accompany one of the most important occupations of the inhabitants of historical Moldavia, more exactly breeding cattle. At the beginning, it is pointed out the statute the cow and the ox had within archaic communities, pointing out, in line with the few other researchers in the field, the inherent difficulties of such an approach. A considerable part of the material is focused on the feasts of the folk calendar, being thus pointed out the customs and ritual practices specific to the most important feasts. Beliefs and customs related to the selling of the cattle, the forecast contained in their roar, the great importance assigned to the yoke drawn by the cattle, the activities forbidden to those who wanted the cattle in the best possible health condition, these are the main coordinates of the present study, with a consisting bibliographic feature. Finally, some remarks refer to the manner of considering the beef meat. The author of the material is aware that most of the beliefs, customs and ritual practices concerning the breeding of the cattle can be understood only with the help of mechanism of mythical-magical nature, specific to the archaic world. The collection, also in the future, of this type of information could result in a real corpus of ethnologic documents which could be extremely useful to many categories of researchers.
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New Year’s folk masks form one of the most important themes presented in „Petru Caraman” Hall from the Ethnographical Museum in Iasi. We have been interested in the study of the folk masks even since the period of the museum organization, starting with 1851, so that on the occasion of its inauguration on February 16th 1958, within the theme „Customs”, the reed goat masks and the old man mask from Popesti-Iasi as well as the bear, the ox, the drum and the whistle – ancient musical instruments used in the folk mask plays – have been exhibited. The work „Masks Plays – Iasi Zone”, Iasi, 1971, revealed the wealth and the variety of the New Year’s folk masks plays from the Central Moldavian Plateau, Iasi zone. The folklore festivals organized almost every year at Iasi intend to stimulate this type of theatrical folk art and the masks represent the present artistic creation, an opportunity for having fun on the occasion of the New Year’s folk feasts. The mask plays from Moldavia, which take place on the occasion of the New Year, are archaic customs whose origins are to be found in the ancient Neolithic and Thraco-Getic agrarian and pastoral rites which evoluated and developed at the same time as the funeral rites and the dead ancestors’ cult. Constituted as retinues of goats, stags, he-goats, rams, oxen, ostriches, storks, horses, accompanied by the animal bells, little bells and whistles sound, the masks wander through the villages even nowadays on the New Year’s Eve and on the New Year’s Day, reminding the bacchonic and dionysiac feasts from the Greco-Roman Antiquity as well as all the ancient celebrations from all over the world which are related to the fertility and fecundity cult.In antiquity, the mask plays were constituted in spring time when the agricultural works began, but the reform of the Roman calendar from 46 B.C. (during Julius Caesar’s reign) fixed the day of the 1st of March and it was then that the mutation of the spring customs in the middle of the winter took place.During the Christian era, these pagan cults remained quite strong. During the 7th century, the bishop of Canterbury decreed that „any person who would disguise in stag or ox for the January carols, that is who would take an animal disguise, would suffer a 3 year interdiction as that practice is demonic”. Petru Caraman asserted that the magic practices related to the dead’s presence on Earth on the occasion of the New Year, when the mask plays took place, were founded on the „belief that during Christmas night the tombs opened and the ghosts and the dead’s spirits went out in the world… The dead’s souls wander during all 12 winter days period, at night. On the 12th Night, their freedom ends. They must go back in their underground shelter. But as they do not want to leave this world by themselves, the custom of ghosts banishing appeared and on the Olt Valley as well in Fagaras zone it is known as bush thrashing”.The dead’s cult as well as the agrarian cults are to be found at other peoples on Earth, too. At the Californian tribes, in Mexico and Peru, in North, Central and South America, in Egypt and Africa, the mask plays take place on the occasion of the fertility celebrations.In the Romanian mythology, the folk mask plays from Moldavia constitute conclusive proofs concerning the existence of the fertility cult and of the dead ancestors’ cult at the Thraco-Getae and the Dacians. Teodor T. Burada, who studied these customs, asserted: „The customs have origins in the ancient Thracic mythology and the auroch and the ox were sacred animals for the Geto-Dacians”.
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The construction of some of the old dwellings included as a last step the mounting of doors and windows. The door itself had both a utilitarian role and a protective one, defending against robbery. The closing of the door was done in a very simple manner, either by drawing a rope, or using a wooden handle. Yet, there are many closing systems used for assurance. One category of assurance systems inside the house include: the wooden bolt, latch, hook, stick in the door, assurance methods during the night time. Another category refers to closing from the outside and its specific methods: the stick in the door, when the owner is somewhere in the neighborhood, as well as the locks which were assured by switching the key in the door. The traditional closing systems were gradually replaced by ironmongery items. Wooden locks could still be encountered nowadays in auxiliary structures of the farmyard or in temporary shelters.
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In the present study the authors consider a music instrument of the collection of "Stefan Procopiu" Science and Technique Museum, the viella, which is very interesting for both ethnographers and specialists from the history of technique. Following a short history of the viella, the authors analyze its spread on the Romanian space, its origin and the supposed author, trying a new dating of the object, taking into account ethnological and linguistic criteria. Moreover, the study points out the ornamental similarities of this viella and other items in the collections of museums in Germany and Switzerland, while future research can bring further evidence on the completion of this subject.
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The heritage of the Ethnographic Museum of Moldavia includes a valuable collection of Transylvanian pottery which was donated to the museum in 1943 by magistrate Iuliu Pascu. The collection is made of 88 items and it is also sentimentally precious as it marks the troubled beginnings of this institution of Iasi. The collection mainly includes cups and plates of various dimensions. They are made of a paste obtained from fine clay, burnt in oxidizing atmosphere, with white engobes, and covered with a very qualitative compact translucent layer of enamel. The decorative motifs, treated realistically, with naturalness, are painted by straw or brush. Their register is varied, showing phytomorphic representations, such as the "tree of life", floral landscapes, as well as avimorphic and zoomorphic, and among these the most frequent is the bird, whose meaning is very precisely determined. The describe pottery was produced exclusively in Transylvania, in representative zones such as: The County of Bârsa (The Old Tohan), The County of Făgăraş (The New Romanian), the surroundings of Sibiu and of Bistriţa, old centers of the Saxon ceramic ware in Romania.
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Between 1967 and 1972, period when the possibility of founding in Iaşi an open-air museum was taken into consideration, complex researches and acquisitions carried out on the territory of the county of Botoşani, various materials were purchased, describing the most significant aspects of the Botoşanean village. The collections which entered the heritage of the Ethnographic Museum in Iaşi, illustrate through their items the traditional occupations and handicrafts of the inhabitants of this zone of Romania, and include various objects of domestic inventory, furniture articles, numerous wooden objects of domestic usage, folk costumes, ceramic ware etc. A particularly interesting item is the wind mill, of rather small dimensions (with mill stones), purchased from Crăiniceni village, Paltin commune, and which has been installed in the first room – illustrating agriculture - of the permanent exhibition of the museum.
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Upravni odbor Hrvatskog etnološkog društva dodijelio je tri godišnje nagrade "Milovan Gavazzi" za 2007. godinu. U kategoriji znanstveno-nastavni rad nagradu su dobile prof. dr. sc. Jasna Čapo Žmegač za knjigu Strangers Either Way. The Lives of Croatian Refugees in Their New Home i izv. prof. dr. sc. Milana Černelić za knjigu Bunjevačke studije. U kategoriji studentski rad nagradu je dobio Matija Dronjić za projekt Tragovi praslavenske mitologije na području velebitskog Podgorja.
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"Galente Dreadnought" is a battleship of a great scale. It is the one of the many capital ships, destroyed during clashes between CFC-Russian alliance and N3-Pandemik legions in the Battle of Point B-R5RB, which took place in 2013. This battleground, with over five thousand buildings destroyed, has become a historical site where in its center a monument has been built and is named after the ancient model, Titanomachy. The aforementioned battle took place in the virtual space-universe.The excellence of virtual and its monument and cultural potential, in terms of cultural heritage, is the new and partially treated area of the deliberation of the heritage. Special features of the virtual historical happenings and events, which contain the properties of heritage, were treated in example of Eve Online community, with special emphasis on the necessity for redefinition of the conventional approaches to the digital and immaterial heritage. Affirmation and identification of virtual as a heritage has been questioned in light of its socio-economic and public value.
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