Dialektologia a etnografia
There is a close connection between dialectology and ethnography. In the early 19th century there existed a tingle branch of knowledge - folklore - which later gave rise to ethnography and dialectology.
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There is a close connection between dialectology and ethnography. In the early 19th century there existed a tingle branch of knowledge - folklore - which later gave rise to ethnography and dialectology.
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Tematem przewodnim niniejszego artykułu jest motyw ubezwłasnowolnienia diabła. Jest to ciekawy i niejednoznaczny aspekt związany z formami diabelskich ekspresji pojawiających się w kontekście narracji folklorystycznych i etnograficznych z XIX i XX wieku. Diabeł, który z reguły stara się pozyskać człowieka, a szczególności jego duszę, sam staje się ofiarą – zostaje ubezwłasnowolniony za pomocą apotropeionów, takich jak pasek św. Franciszka, różaniec, ale też powróz lipowy, czy też łańcuch.
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The article typology of ethnic cultural communication of the North Azov XIX start of the twentieth century. On the example of regional historical and cultural material are considered manifestations of cultural isolation, dosed infiltration, cultural assimilation and mixed forms of ethnocultural dialogues.
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Culturology is a new field of knowledge, and many issues have become the object of research within its framework. Culturology, being a complex science, needs theoretical improvement, particularly in its inner structuring. Separate constituents of culturology (ethnoculturology, applied culturology, etc.) may be supplemented by new directions (phytoculturology, even some issues of religion and art in the context of culturology, etc.) and systematized on the basis of the examples taken from traditional jurisprudence in accordance with certain fields, subfields, institutions, etc.
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Introducing solid foods into an infant’s diet is an important period regulated by rites of passage both for the care-giving parent and the child as it marks the child emancipation from the principal caregiver. The transformations within Bulgarian society led to a transformation of kinship relations and proliferation of parenting styles, which rely on their own networks of expertise and levels of trust. We are currently witnessing splits within expert systems and the appearance of new actors, under the effect of new media and technologies, mobility and even transformation within the knowledge itself.
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The “colindat” custom, which is still active in many Romanian villages, is performed by groups of young men who go from house to house during Christmas Eve (from the 24th to the 25th of December) each year, singing ritual songs and greeting their fellow villagers. Depending on local tradition, young men can wear spectacular folk costumes and can also perform dances as part of the Christmas “colindat”. The texts of the ritual songs (colinde) consist of a mixture of widely varied folk and Christian motifs set against a pattern of oral poetics. “Carols” for the dead can be placed in the group of “colinde” addressed to different members of traditional families (householders, young unmarried men or women, newlywed couples, etc.). During two field research trips in the south-eastern part of Romania (in villages in Călărași and Vrancea Counties) conducted in 2010 and 2012, I collected data on current “carols” for the dead and the ritual gestures that are associated with performing this type of folk song. Although the practice of performing such “colinde” is dissolving (against a background of deeply changing rural civilization), it can still be documented (in and out of context) in rituals, “colinde” notebooks, and oral accounts that give evidence of the inherited community structure that revolves around the extended family in traditional Eastern-European villages.
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In the presented article, we compare Slovak and American ethnic humor by studying ethnic jokes from both cultures. Since humor does not exist as an isolated phenomenon but is connected to the cultural context of a given community, first we describe basic characteristics of both Slovak and American cultures. Then, relying on our categorization of jokes with ethnicity and theoretical background from linguistics, linguistic anthropology, and humor studies, we analyze selected Slovak and American ethnic jokes and synthetize our findings.
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This article compares and analyses, with the involvement of recent Belarusian materials, the two fragments of Belarusian spiritual culture and relevant South Slavic traditions, related to: a) Christmas (in southern Slawiya, it is concentrated around the badnjak, a log burned on Christmas Eve), and b) bear days/festivities (called kamajedzica in Belarusian ethnoculture). It is acknowledged that the detection of new pairs of Belarusian-South Slavic isolexes/isodoxes/isopragms or the new interpretation of those detected earlier is not only valuable as a fact, but also as a chance for providing heuristic evaluation of the outcome of such comparison for the purposes of a new comprehension of the nature of different phenomena of spiritual culture under comparison, within their own rite-ritual continua and, in relation to that, for objectifying the historical borders of ethnolinguistic equivalence.
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Unrecorded information does not have the assurance of survival. Writing is preserving and being preserved. The community that does not bother to write will suffer inconvenient future. Vushtrri is a town in the north of Republic of Kosovo. The residents of Vushtrri have suffered every kind of hardships, misfortunes and poverty. Nonetheless, we have to acknowledge their struggle to preserve their old national spiritual values such as: wedding customs, songs, folk songs, psalms, laments, lullabies, and stories, passing them from generation to generation, with its first verdure, and all under favor of writing this heritage. If we aim perpetuity, maintenance of our identity and the sustainability of the same, we have to record the bygone, hence pass it to posterity. The aim of our study is to publish the withering wedding customs of Vushtrri, thus prevent their loss. This study chronologically analyzed wedding and marriage customs in Vushtrri starting from, asking for the girl’s hand in marriage, betrothal, entering the nuptial chamber, up to seeing the bride. Being based on the older oral sources, the study ascertained that the old wedding and marriage customs are substantially forgotten. Consequently modern practices substituted the old wedding and marriage ceremony customs.
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The 6th Symposium of Folk Culture Research Results was held in Ankara on May 23-25, 2017.
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Profesor Anna Zeidler-Janiszewska. Anka. Rzadziej Ania. Na inne zdrobnienia reagowała lekką irytacją. Poznałam Ją dopiero jakieś 20 lat temu, mimo że byłyśmy rówieśnicami, mającymi za sobą podobną drogę zawodową: od polonistyki do kulturoznawstwa. Ale w pierwszym okresie budowania nowej dyscypliny nasze środowisko było stosunkowo rozproszone, a kontakty naukowe sporadyczne i dosyć przypadkowe. Dziś trudno sobie wyobrazić codzienne życie bez e-maili i SMS-ów; przed ćwierćwieczem nawet telefon stacjonarny był luksusem, a pierwsze komórki, ciężkie i niewygodne, pojawiły się pod koniec ubiegłego stulecia. Nic dziwnego, że dominowały podówczas kontakty bezpośrednie i korespondencyjne.
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The paper is an analysis of an intertextual relationship between “The Landscape Chamber”, a story by Sarah Orne Jewett of 1887, and Poe’s “Fall of the House of Usher” in terms of Gérard Genette’s theory of the literary palimpsest. As it turns out, a number of details in Poe’s gothic tale have their functional equivalents in Jewett’s realistic story even though the gothic underpinning of the latter does not seem explicit. Poe’s ahistorical romantic apocalypse is translated in “The Landscape Chamber” into a gendered interpretation of New England’s post-Civil War history as a period of cultural crisis possibly to be overcome by the succession of generations. Paradoxically, Jewett’s story demonstrates the continuity of the US literary tradition by a revisionist misprision of a “strong” writer’s exemplary hypotext.
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Flag ribbons, a category closely linked to unit flags, make up a rich and unique group of objects which are lesser known within the military history of Hungary. &e history of flag ribbons is tightly connected to the cult of army flags and flag inaugurations, and though they were not introduced at the same time with flags, their appearance was brought forth by the latter. &eir analysis allows us to follow the changes in women’s roles as well. For a festive occasion of a flag inauguration a lady was usually asked to take the role of a flag mother. In most of the cases this lady was a female relative of a leading state- or town-official, or of an army officer. As women’s roles changed during the 19th and 20th centuries, so did the appearance and importance of flag ribbons. Every time period abounds in sources, thus this paper discusses the most characteristic ones which help exploring the roles women took for the sake of national defence.
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The article is a review of Tamara Gundorova’s book Tranzytna kultura. Symptomy postkolonialnoji travmy: statti ta eseji, published in Kiev in 2013. It discusses the structure of the book and summarizes some crucial aspects of an original cultural theory developed there. Gundorova analyzes works of the most eminent contemporary Ukrainian writers, but her interest goes beyond literature: through literary fiction she describes what she calls the transitionality of Ukrainian culture: a long-lasting, stable and overwhelming condition of postcolonial dependency.
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The article recounts actions oriented at experiencing and reliving culinarytraditions, undertaken by the Local Action Group of the “Mroga” Society forthe Local Community Development.The Society operates in five communes: Koluszki, Brzeziny, Dmosin, Jeżów andRogów, located in the north-eastern part of the current Łódź voivodeship, east ofthe city of Łódź. In the past, this area, which bordered regions whose characteristicfeatures indicated their distinct regional identities (the Łęczyca Land and the ŁowiczPrincipality from the north, the Rawa Land from the east, the Opoczno and PiotrkówLands from the south, and Łódź from the west), was devoid of definite featurestypical to folk culture. Currently it is still an area which, due to the absence of aconsistent and enduring cultural foundation to refer to, cannot be described in thecategories of an ethnographic or geographic region. By following the tourist traillaid by the Society, known as the “Appetite Trail”, I reconstruct the vision of whatthe community resident in the five communes covered by the activity of the “Mroga”Local Action Group defines as the region’s culinary tradition, and I deconstruct theGroup’s actions that reduce the tradition to the level of a tourist attraction.
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In the last quarter of the 19th century, national exhibitions had become popular in Hungary as well, following the examples of world exhibitions around Europe. A part of this process was the Hungarian Millennium Exhibition set up in 1896, which mobilised enormous energy and presented the ethnographic values of the region with special emphasis. In the Ethnographic Village of the exhibition, the counties of the country set up valid copies of 24 furnished farmhouses from their regions. Twelve of these houses were intended to present the folk culture of national minorities living in Hungary. The Torontál County, among other things, exhibited a Serbian house type from Crepaja village and a copy of its furniture, as well as Serbian folk costumes from villages Melenci and Crepaja. A research preceded the exhibition. János Jankó, an ethnographer from Budapest, conducted a fieldwork in the above mentioned settlements in 1894, with the support of the Torontál County. During his trip, he made notes, photos and drawings. He summarised the results of his research on several occasions. After the closing of the exhibition, the objects were placed in the collection of the then-formed Museum of Ethnography in Budapest, where they can be found even today. In our work, we would like to publish the results of this research and exhibition in a wider context, since these data, drawings and photos, which are mostly unknown for the ethnography and cultural history of the region, originate from the earliest stage of professional ethnographic research in Banat.
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Tourism development is a reflection of social and cultural processes. Cultural change can be described from various perspectives, e.g. from the point of view of intergenerational differences. The generation that currently enters the tourism market known as the Millennials, or Generation Y, seems to pose a particular challenge for the traditional tourism product management strategies. An “on line” generation, actively seeking personalised and authentic experiences, it asks for a review of the tourist offer, promotional activities and communication channels. This paper analyses the alignment of the tourism development strategy of selected regions of Poland with the changing needs of the market with particular emphasis on the characteristics of the Millennial generation and the role of culinary heritage in the process. Critical examination of available strategic documents suggests that despite the expressed understanding of the importance of food and especially of local culinary traditions in tourism development, the overall impression remains that regional tourism authorities in Poland largely fail to take into account the specific needs of the recent wave of Millennial customers.
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ANIMALS HAVE BEEN USED AS REMEDIAL CAPITAL FOR HEALING A NUMEROUS OF ILLNESSES ANDDISEASES IN NEARLY EVERY HUMAN CULTURE. FIELD WORKS WERE CONDUCTED FROM JANUARY TOJUNE 2016 INCLUDING A FIELD WORK AND VISITS TO FOLK HEALERS OR PRACTITIONERS ANDKNOWLEDGEABLE RESPONDENTS. A TOTAL OF 21 KEY INFORMANTS WITHIN THE AGE GROUP OF 46 TO82 WERE INTERVIEWED, OUT OF WHICH 4 FOLK HEALERS AND (2) TWO OF THEM ARE CERTIFIEDPRACTITIONERS AT NATIONAL LEVEL WHILE THE OTHER FIFTEEN (15) INFORMANTS ARE LOCALELDERS LOCALLY CALLED AS ‘JAARSA BIYYA’ AND ‘ABBOOTII GADAA’, OUT OF WHICH 3 ARE FEMALES.INDEED, THIS FOLKLORIC STUDY DOCUMENTED RESOURCES OF MEDICINAL ANIMALS AND THEIRROLE IN PRIMARY HEALTH CARE SYSTEM, HOW THEY ARE CONSERVED, AND THREATS AMONG THEMACCAA OROMO IN SOUTH-WESTERN ETHIOPIA. IN GENERAL, ABOUT NINETEEN (19) SPECIES OF FOLKMEDICINAL ANIMALS (15 WILD AND 4 DOMESTIC ANIMALS WHERE 11 ARE MAMMALS, 3 BIRDS AND 5REPTILES) ARE DOCUMENTED ALONG WITH MODE OF PREPARATION AND PROCEDURES. THE FINDSOUT THAT FOLK MEDICINAL ANIMALS USED BY THE MACCAA OROMO ARE UNDER SERIOUS RISK DUETO EXTERNAL AND INTERNAL INFLUENCES RELATED TO DEFORESTATION, RELIGIOUS VIEWS AND THEEXPANSION OF BIO-MEDICINES. THIS SHOWS THAT AN ATTENTION SHOULD BE GIVEN TO THEPRESERVATION OF THESE MEDICINAL ANIMALS AND FOLK HEALERS SHOULD GET LEGALRECOGNITION BY THE GOVERNMENT.
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Decision makers, governments, national policymakers, European institutions and as well as many scholars, not to speak about the general public, operate with the term “Roma/Gypsies” as if it was a fixed appellation for a monolithic ethnic group. Policies of the Council of Europe, EU strategies for inclusion of Roma, different position papers and other texts and documents label various groups of people with various social positions in society under one roof. Political parties, government and inter-government representatives across Europe often operate with the term “Roma” ignoring the fact that there are various groups of people and identities around the world with different Romani, Sinti, Travellers and various other origins. Moreover, the term “Roma” as it is used in most of these documents and in mainstream political and public discourse is imbued with implications of “socially excluded”, “marginalized”, “vulnerable”, “poverty-stricken”, “dependent on welfare” and many other adjectives which consequently generate resources for strategies, proposals, measures and action plans for example for “integration of Roma” into the mainstream society. The group labelled as “Roma”, are a “convenient” and recurring target of “hard hand” policies, often serving as a populistic magnet for generating support in political preference polls of political parties of any kind.
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This article presents the figure of Cunegonde Siwiec, a folk mystic and a highlander, who lived in one of the villages in Lesser Poland at the end of the nineteenth and the first half of the twentieth centuries. Stryszawa is a linear village located in the Sucha County, an ethnographic region inhabited by the highlanders of Babia Góra. Kundusia – this is what she was called by people around her – became an inherent part of this area, at the same time being considered to be both one of the fellow countrywomen and an extraordinary neighbour. Making use of the available literature, I present in the text relations between Cunegonde and the place of her residence, and on the basis of the field research I show her impact on the environment. The structure of the text is made up of the following three parts: elements of the ethnography of the Babia Góra region, reconstructed fragments of Cunegonde’s biography, and the narrative about Cunegonde circulating among the inhabitants of the village and pilgrims.
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