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During the field research in the area of Velino Selo, municipality of Celic which took place in the summer of 2015, our team had come in contact with several narrator. One of which is Alija Šećkanović. The quality of the above narrator hybrid structures is its tradition, and so in this paper handled mythological or demonological teachings,historical and religious teaching, historical oral tradition, and two songs that remembers the narrator. These are unpublished texts that are here for the first time and published in the original dialect of the region.
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The paper presents a few personal considerations on the author’s visit to ethnological institutions in Poland. Information about the state of art of ethnology and cultural anthropology in this country are connected with its history, geography, ethnical and religious diversity that influenced Poland’s cultural development over the centuries. The 19th century discovery of the peasant’s role in shaping the Polish culture, intellectuals’ interest for folk culture and art are continued by the interwar and post-war schools of domestic ethnology and folkloristics. Contemporary Polish debates over the most relevant names and methodological paths that the discipline should follow are also mentioned and analyzed in connection with how they impact the activity and ideology of local museums of ethnography. The history and current exhibitions of two of the most important museums of ethnography in this country (The State Ethnographic Museum in Warsaw and “Seweryn Udziela” Museum of Ethnography in Cracow) are discussed
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Cette étude présente les résultats de la recherche de terrain effectuée dans les villages de la zone de Paşcani. De la sorte, on présente le costume populaire, les tissues d’intérieur, les meubles et outils d’usinage du bois, la céramique populaire locale, et aussi la collection d’objets religieux. A la fin on attire l’attention sur le fait que le Musée Municipal de Paşcani n’a un siège adéquat et, par conséquent, ni d’exposition permanente, ces objets de très grande valeur patrimoniale étant présentés seulement dans des expositions temporaires.
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În această lucrare, Brian Hoggard descrie impactul pe care colaborarea cu colegii europeni l-a avut asupra cercetării sale. Proiectul său de cercetare a început acum aproape 20 de ani prin analizarea frecvenţei obiectelor ascunse în Anglia. Prin mijloace de informare scrisă şi televiziune, cercetarea sa a devenit cunoscută de către oameni din străinătate şi astfel s-au creat contacte cu specialişti din alte ţări şi s-a conştientizat faptul că practici similare sunt prezente în întreaga lume. Obiecte precum sticluţe pentru vrăji, papuci ascunşi, cranii de cal, pisici mumificate, descântece scrise şi semne de protecţie cioplite pe suprafeţe se găsesc pe întreg teritoriul britanic. Pentru unele dintre aceste obiecte pot fi stabilite analogii clare în cultura europeană. Cercetarea practicilor similare aduce informaţii despre cum se manifestă magicul în cultură şi despre modalităţile găsite de oameni pentru a se proteja de pericole supranaturale
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L’étude approche quelques aspects du vaste domaine du culte de la fontaine, qui fait partie du culte de l’eau chez les Roumains, assez développé à travers l’espace de l’est du Prout, mais insuffisamment investigué jusqu’à présent. En base des enregistrements récents sur le terrain, comme une complétion de ceux effectués pendant la décennie précédente, ayant recours à des documents inédits, on présente l’évolution de la construction des fontaines et de l’aménagement des sources, tout en précisant les particularités techniques et architecturales. Par le prisme des coutumes qui accompagnent l’excavation et le nettoyage des sources d’eau potable, on décrit le fort ensemble des relations sociales, dominant dans la communauté traditionnelle, comme résultat d’une longue cohabitation articulée dans le foyer du village.
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Les textiles populaires du village Petru Vodă sont approchés pour la première fois dans cette étude. La recherche est motivée par l’acquisition d’un complexe de monuments d’architecture populaire (ferme) de ce village appartenant à la zone ethnographique de la Vallée de Bistriţa et le fait que les textiles en question n’en gardent pourtant pas les traits spécifiques.Les textiles populaires surprennent par des traits se revendiquant de l’espace de Transylvanie, en constituant des témoignages ethnographiques d’une migration de la population dans les conditions d’une pression historique à part.Le transbordement à Petru Vodă de certaines familles de pâtres la zone de Transylvanie est une réalité qui faillait être documentée et les témoignages ethnographiques ont été identifiés aussi au niveau des textiles populaires.
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Par ce travail on essaye d’analyser l’étude de folklore Le Oeufs de Paques (Bucarest, 1937), élaboré par le fameux folkloriste Artur Gorovei qui s’est impose dans la culture roumaine et européen par la publication de la première revue de folklore du pays, „Şezătoarea” (1892-1929).Parmi les travails de recherche scientifique de Roumanie et de l’étranger, le livre de Artur Gorovei est la première monographie sur les oeufs de Pâques, considérés de point de vue différent: l’origine, le symbolisme, les techniques de fioriture, la chromatique, l’ornamentation, les motifs etc.En même temps, ce travail s’impose comme l’étude le plus étandu sur cette coutume en Europe (France, Allemagne, Hongrie) la preuve étant une ample bibliographie étrangère consultée par l’auteur.La partie la plus valeureuse de l’étude reste celle concernant l’ornamentation, classification et de déchiffrage des motifs. Ce chapitre fait que la monographie soit considérée comme unique dans la littérature de spécialité jusqu’aux exégèses de N. Dunăre, C. Irimie et T. Bănăţeanu.Sur l’aspect comparatif, l’étude de Artur Gorovei anticipe comme projet les monographies de synthèse dans le domaine de l’ornamentation de H. Th. Bossert ou Reinhard Pusch. En conséquence, cette étude est un des premiers pas vers une vision intégrale de la culture populaire européen.
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Relying on the experiences of my fieldwork carried out in the town of Jedwabne in Poland, my article investigates the way in which a deeply traumatized field potentially makes anthropological inquiry impossible, and the methodological and ethical problems researchers face both in the course of fieldwork and while processing, analyzing, and making the knowledge gained through research public. The first part briefly introduces the small town of Jedwabne, the conflict that drew me to this place, and the research project, which I believed I was never going to be able to write about. In the second part, I discuss the complex system of taboos that I termed ‘the culture of seclusion’, which, in my view, is the most typical aspect of the society of Jedwabne, as well as the greatest challenge of my research. As a sort of synthesis of the first two parts, in the third part I consider some practical issues and concerns related to the fieldwork.
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Az indológus indián – Baktay Ervin emlékezete, szerk. Kelényi Béla, Hopp Ferenc Kelet-ázsiai Művészeti Múzeum, 2014, Budapest
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The aim of this study is to analyze the relationship between a religious object and a local community. The small sacral objects is a most well researched topic in relation with the Hungarians in Slovakia. Nevertheless, we do not have enough case studies when it comes to particular objects such as crosses, statues etc. In this study, the renovated statue of St. John of Nepomuk in the village of Ebed (Obid) is analyzed in its social context. The findings suggest that (1) there is a very close relationship between religious and local (but not ethnic) identities, (2) various layers of collective and individual meanings create a „field” around St. Johns’ statue, (3) more or less „static” meanings and features can change if they are prompted by extraordinary events, and that (4) the topic of small sacral objects is more complex than it seems at first sight.
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In Yugoslav society, discourses on national heroes had a function of representing the most distinguished and courageous characters of Yugoslav peoples’ fighters against fascism. For the postwar generations these characters have represented the ultimate freedom fighters, and have become an important part of the Partisan cult. In order for the national hero to become a sign, and to be placed into a certain type, he initially had to be specified by a certain, internally defined norm. The standardization of national heroes happens in time and by setting of terms upon which a certain heroic subject can be selected. The terms for the selection of national heroes were defined by the current circumstances, but also by the Communist Party who sought to provide for each moment an adequate frame with reference to the requirements of the times and society concerning future national heroes.
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Nastojaću da u ovom eseju prikažem strukturalizam kakvim ga primenjuje Levi– Stros, kroz njegova strukturalna proučavanja poput mitova iz Japana kojima je sam bio impresioniran. Vodiću se zbornikom Levi-Strosovih radova, koje je objavio zajedno pod nazivom,,Strukturalna Antropologija”, i nastojati da prikažem mitove koje je Levi-Stros prikazao u svojim Zapisima o Japanu.
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The aim of this paper is to point out the theoretical approaches to the concept of adolescence. I shall offer a brief historical overview of what, beginning in the first half of the 20th century, the process of constituting adolescence as a topic of scientific research looked like and how it went. By comparing the particulars of the anthropological approach with approaches developed in the natural and social sciences, this paper points out the specifics of the anthropological approach as opposed to other disciplines dealing with various aspects of adolescence and growing up in general.
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This paper is the altered version of lecture given to students of ethnology and anthropology on March 13th 2009, adapted for print. The lecture was a reply to invitation by the Centre for Ethnological and Anthropological Research of the Faculty of Philosophy in Belgrade, and part of the seminar Antropološka agora (Anthropological Agora). First segment of the text sketches, from perspective of several disciplines and in general lines, historical development of representations of Others and terms tightly attached to these representations. In the second part author focuses her attention to Balkan studies, and to status and dilemmas regarding treatment of the stereotype phenomenon within them.
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This paper presents and analyzes a relatively young research tradition of the "audit culture", a tradition that is becoming interdisciplinary more relevant and present, and which is especially interesting for anthropology. Syntagm culture of auditing (audit culture) is used in anthropology (and other social sciences and humanities) as a general term referring to the description of the state or conditions in which contemporary scientists pursue their research, teaching and write papers. It refers to the atmosphere of administrative pressure, check-up and control, in which they are forced to be more "productive", "quality" and "user-friendly" by means of specific techniques designed with analogy to accounting auditing. Since the panel within which this text is situated is dedicated to pointing out problems caused by the audit culture in the ethnologic/anthropologic context (and of other social sciences and humanities in Serbia as well), I will point out the context of the spreading of the audit culture in the domain of higher education and scientific research (where the biggest share of ethnologic/anthropologic studies and papers are produced). Up till now, anthropological criticism in this area has mostly been focused on questioning relevancy of evaluation/estimate/authentication of scientific work by means of different auditing techniques of metric/numerist character (most often scientomeric), and on some of consequences which reduction of the meaning of practicing science to mere sports-like gathering of points could have (or already has) on anthropological production and its quality.
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Wśród prekursorskich myśli istotnych dla studiów performatywnych znajduje się dorobek wielu antropologów. Centralnym celem tego artykułu jest zaprezentowanie trzech głównych kategorii antropologicznego wkładu do tej dziedziny. Przedstawieniu kolejno podlegać będą: debata, praktyka i koncepcje. Chociaż spotkanie między teatrem a antropologią w wymiarze teoretycznym było późne, to pierwsza refleksja o takim charakterze wiązana być może z pojawieniem się toposu teatrum mundi w starożytnej filozofii i literaturze. Wczesna antropologia podjęła się analiz religii, uwzględniając kwestię relacji rytuału i teatru, co rozpoczęło jedną z najdłuższych debat, stanowiącą teoretyczne podłoże studiów performatywnych. Obie dziedziny preferują w swojej metodzie doświadczenie, pochodzące z badań terenowych lub partycypacji w procesie twórczym. Takie ujęcie odsyła nas do obserwacji uczestniczącej, w której to etnograf w swej cielesno-intelektualnej rozciągłości zmuszony jest do odgrywania różnych „ról’’. Antropologia, co oczywiste, oprócz kluczowej debaty i nie mniej ważnej praktyki badawczej odznacza się istotnym teoretycznym wkładem do studiów performatywnych, który omówiony zostanie na podstawie dwóch koncepcji: widowiska kulturowego i dramatu społecznego. W tym sensie wyrażenie pre-performatywny nie usiłuje zaprzeczyć odwieczności i wszechobecności performatywnego aspektu kulturowo-społecznych działań, a raczej wskazuje na czas, w którym – po pierwsze – nie stanowił on sformułowanego i wyjściowego elementu dla podejmowanych analiz antropologicznych i – po drugie – nie przyczynił się do powołania odpowiednich katedr.
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This paper is a small compendium intended to further the understanding of research problems in cognitive anthropology, specifically in the Serbian academic community where this subdiscipline is barely known. Despite the proliferation of anthropological subdisciplines in the past decades, cognitive anthropology remained relatively intact in Serbia, regardless of sporadic attempts of research in this direction. Therefore, it appears instructive to present this subdiscipline at an introductory level.
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