Dovezi etnologice și paleoetnologice privind vechimea viticulturii în Moldova Centrală
Ethnological and paleoethnological evidence on the antiquity of viticulture in Central Moldavia
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Ethnological and paleoethnological evidence on the antiquity of viticulture in Central Moldavia
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La contribution ouvre une seule page des missions catholiques à Salonique (Thessalonique) ottomane. À la base des sources primaires l’auteur présente la formation des sujets du sultan et des occidentaux dans une société multiethnique et méditerranéenne. Il s’agit des années qui précèdent les guerres balkaniques. L’élément étranger, celui de la France, – porteur de la modernité européenne – s’insère dans une société multiethnique pour améliorer la communication entre les différents acteurs. Les connaissances acquises dans les écoles des missionnaires catholiques de France, nonobstant la profession religieuse, forment un canevas utile pour une future formation universitaire et promettent une bonne carrière dans une société plurielle. Ce processus va de pair avec la provocation de l’identité nationale qui surgit sous le manteau de l’ambitieuse France républicaine.
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Aim. The presented study aims to briefly present the possibilities of using and implementing elements of traditional culture in the teaching processat primary and secondary schools in Slovakia. It points out all the aspects and factors that enter the educational process when using these elements. Concept. Regional education is beingappliedin the educational environment of schools in order to develop the children with the right stimuli. The aim of including knowledge and partial topics of traditional folk culture in teaching is mainly to motivate students and arouse their interest in the cultural heritage of their ancestorsand country. We use comparative methods to clarify the relationships between ethnology, pedagogy, ethnopedagogy, and their interconnection in the pedagogical process. We define the primary goals of regional education, methods, and forms of teaching regional education, focusing on interactive forms of teaching.Results and conclusion. The values and the importance of traditional culture should be assessed in terms of the functions of education and training ina broader societal perspective. Regional education should make a significant contribution to the transmission of culture in education. The research results indicate the need to implement ethnopedagogy into the current educational process at all levels of education and scientifically verify its success. Research restrictions. The main research problems or limitations are related to the factthat this subdiscipline has not yet received attention in Slovakia. Originality. The paper presents an original view of ethnopedagogy and regional education issues through the lens of ethnology and pedagogy and defines key subjects of interest focusing on Slovak/Central European needs and contexts.
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The study belongs to the posthumous works of the reputed Romanian ethnographer Ion Chelcea (1902-1991). The author undertakes a complex analysis of the peculiarities of peasant houses from historic Moldova: types of dwellings and their evolution along the centuries, the materials and building techniques („în ceamur”, „în păruială”, „în chirpic”, „în bârne”), the typology of walls and roof, the organisation of the living space, the interior outfit, and the household annexes. Ion Chelcea uses the results of archaeological excavations, medieval documents, ethnographic studies, as well as numerous field data, which he recorded personally. The author includes in his analysis as well many Bessarabian villages, where he undertook field investigations.
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The paper is dedicated to the craft of painting Easter eggs in the villages of Lower Danube, which are nowadays situated on the territory of Romania, Republic of Moldova and Ukraine. The tradition of painting eggs disappeared from this area, in the post-war period. Using the references from profile literature and, to a larger extent, the results of field investigations, the author proves that painting eggs was once actively practised by the inhabitants of this region. The information recorded from old persons reveal several significant peculiarities of the custom: the chromatics and old ornaments on eggs; their gradual substitution with naturalistic representations and Christian symbols; technical and linguistic aspects of the occupation; the ritual purity, which should be observed during the custom. The researcher brings into scientific circuit unpublished data that contribute to a better knowledge of the traditional culture from southern Moldova.
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The traditional culture is pre-eminently an oral one. Within its system, the word had sacred meanings, as the main sign of significances that were communicated and perceived. The tradition sanctioned a handful of texts that are bound to the ritual fund, to a greater or lesser degree. Such is the prayer, the nuptial poem, the fairy tales, the magic charm, the blessing, the oath, the pledge, etc. Using semantic relationships, they are connected to sacredness. Mostly from the second half of the 20th century, many of them lost their functions, significance, and cultural consistency. The author of the paper analyses two of them – the oath and the pledge. These customs develop more than others do purposes and meanings of socio-normative bonds, very important to maintain the proper functioning of the society. The author examines closely customs from various structures of the traditional culture, such as those about human age, stages of the year, the manifestation of social and economic activities, to determine the importance of the oath and of the pledge in the process of articulating and accommodation of communal life. As their names suggest, these forms of cultural practice aim to bind and legalize certain human relationships within the groups and the community, to validate and perpetuate their durability over time. However, after a closer examination, they prove much more complex links on the social, divine, and cosmic levels. It is, in fact, also the case of other cultural forms belonging to the same structures of the traditional culture.
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The introductory study presents analytical and historical data on the acquisition of the first exhibit of the Museum of the Village in the Republic of Moldova. The historical and technical data about the windmill from the Opaci village, in the perspective of acquiring the mill as a first museum exhibit, are presented in the form of reports from interviews with knowledgeable locals, sketches and extensive architectural and ethnographic notes, observations and direct participation in coordinating the acquisition process. Highlighting the collaborative and cooperative effort of specialists, the museum representatives – architects, museographers, ethnographers, specialists in the conservation of museum objects, etc., on the one hand, and representatives of government institutions and the general public, on the other – necessary for the entire process of finding, evaluating, cataloging, acquiring, de-assembling, transporting, conserving, re-assembling and opening in permanent public exhibition, of the buildings with national heritage value – the windmill from Opaci serving as a prime example.
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The Romanian Peasant's National Museum houses, in its collections, icons depicting a wide range of saints who have the role of protecting the peasant's house. One of the most frequently mentioned saints is the Moldavian protector – Saint Parascheva. Born in a village in Thrace, the young Petka chose to follow the path of monasticism and had led a simple life until her death. Due to a dream, her incorrupt body was discovered and housed in the church of “The Holy Apostles Peter and Paul” where it remained for two centuries. From there until the arrival to the building founded by Vasile Lupu in Moldavia, her relics have crossed a long way, reaching Bulgarians, Turks, Byzantines, and finally being deposited in the church of the Three Holy Hierarchs in Iasi, a religious settlement where they can also be seen today. Numerous works have been written about the life of the saint, the best known being “Cartea românească de învăţătură” (“Romanian book for studying”) and “Viaţa şi petrecerea Cuvioasei maicei noastre Parascheva cea nouă din Epivata” (“Life and death of our devoutly Mother Parascheva the New from Epivata”). From the plan of religious literature, Saint Parascheva descends to that of traditions and customs where her Christian cult overlaps with that of Holy Friday, taking on its attributes. In the patrimony of the Romanian Peasant's National Museum, Saint Parascheva is represented in icons from Transylvania (Nicula, Gherla, Sebeş, Făgăraş, Ţara Bârsei), as well as from the Serbian Banat. The evolution of her representations can be noticed during the study of the mentioned centers, starting with the simplicity of Nicula and ending with the complexity of the icons in the Serbian Banat. Whether it is painted on wood or on glass, Saint Parascheva represents, for any viewer, an ideal, combining humanity, reflected by the borrowing of features encountered in the villagers, with holiness, obtained by preserving religion and by living in accordance with Christian simplicity.
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According to data obtained from Romania census we can observe a tendency of a continuous increase in the evolution of the ethnic structure of Roma ethnic population, but a comparison with the results of complementary studies raises question signs regarding a change of an identity nature. For this reason, the paper analyses identity elements specific to Roma communities in Romania, presented in specialty litterature (linguistic, social, economic, educational and judicial elements) and resulted from an investigation based on questionnaired and on an interview focused on groups. The results show the fact that the belonging to a tribe is a main characteristic of Roma population. The ability to speak Romani is low; in Romania there are cases of entire communities of a Roma people which lost their language. Nowadays we can observe a trial to revive the Romani language through inter-cultural programs and the promotion of books and dictionaries. The economic profile of persons of a Roma ethnicity is discouraging, characterized by small incomes, of social assistance or by the performance of poorly paid activities which cannot guarantee a secure income. In the affirmation of a Roma ethnic identity cultural traditions are the ones that come first. The construction process of an identity is now centered on a cultural affirmation, on the mobilization of resources from the community, by encouraging and forming intellectual and political elite. A reconsideration of the Roma ethnics in the structure of the contemporary Romanian society must necessarily begin as a redefining of an identity realized by these ethnics.
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Review: Нова репрезентація культурної місії Олександра Кошиця (Natalia Czuchoncewa)
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Zwrot badaczy i czytelników w kierunku zwykłych ludzi – już nie stowarzyszeń czy ruchów politycznych, ale codzienności właśnie – jest elementem większej zmiany kulturowej, która zakłada zakwestionowanie roli elit, a także lekceważenie instytucji życia społecznego.
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Ahilik has a social-cultural structure with the feature of uniting the society and gathering it together. The Ahi community has ensured the organization of professional groups, cooperation, increasing the quality with the control mechanism, the development of the professions, the employment of the unemployed, the solution of the problems or problems that will arise and the connection with the managers in the place where they are located. With their hardworking, honest, benevolent, generous, and modest characteristics, Akhis saw moral work as a part of their worship, and desired goodness and abundance from their work. Ahi Evran established the Ahi organization in Anatolia and ensured its development and spread. It was Ahi Ebubekir and Ahi Sinan brothers who ensured the spread of the Ahi organization in the Menteşe Region and the establishment of Ahiköy. There is not enough information about the ahi brothers whose graves are found in Ahiköy (Yatağan). Turkish artists have decorated many manuscripts with their miniature designs that have the feature of documentation and have contributed to the narrative of the subjects. It aims to make new artistic designs and researches by visually promoting the miniature of Ahi Ebubekir Tomb, the founder of Ahiköy.
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Throughout history, Turkish people have produced decorative-applied works of art that reflect their own culture. Textile artifacts, especially clothing, are among the oldest examples of material culture. Textile works, which have an important place in our cultural heritage, are unique works that cannot be repeated according to their high quality processing technique, color and pattern. Turkish embroideries, by adhering to their roots in terms of technique and composition, witness the history of the Turkish people. Textile artifacts, which are the ambassadors of our cultural history, are subjected to careful protection and repair works against the corrosive effects of time. Preventive studies are carried out in museums and in warehouses and laboratories affiliated to museums in order to transfer the artifacts, which are examples of material culture, to future generations. In the category of museums with a rich collection of ethnographic textile works, the Ethnography Museum, affiliated to the Istanbul Beylerbeyi Sabanci Maturation Institute of the Ministry of National Education, is included. Restoration and conservation practices of textile works included in the organic works group are carried out by the experts of the Restoration and Conservation Laboratory, which was established within the Institute in 2018. In our article, the restoration and conservation process of the work named "Yaglık", which is registered in the museum inventory and has inventory number 92, will be discussed.
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Folk medicine has an important place in studies with folk culture. Our people have often resorted to folk medicine for the treatment of various diseases they have encountered from the past to the present. Written sources about the various treatments applied among the people have survived to the present day. This study is an annotated bibliography study of Kazakh folk medicine in Kazakhstan an Russia. In the article, books, book chapters, articles, thesis studies are scanned and the information obtained is given as an annotated bibliography. Studies of Russian and foreign researchers on folk medicine have been identified. We found it .appropriate to include scientific research on folk medicine in our article. As we identified during the study, there were quite a few articles that did not have scientific value. The works we have studied include the history and importance of folk medicine, the cultural treasure of the Kazakh people. On the other hand, it is the work that reflects the life of the people in the period it was written, from the past and the present. The main source of folk culture, which has turned towards the disappearance from the influence of imperialism, has been the field of research and research on different topics, different views and studies in the world of science on folk medicine. In this study, the bibliography of the books, theses and articles on folk medicine in Kazakhstan was evaluated first. An annotated examination was made on the content of the studies. In the article, studies with Folk Medicine in Kazakhstan are examined under three titles: books, theses and articles.
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Bringing into focus the ways of how to approach trauma instead of defining the object of research is becoming increasingly important. This also indicates that the range of approaches to trauma that informs cultural inquiry is widening, and is moving away from one singular paradigm posited as universal. Trauma scholars have demonstrated, on the one hand, the importance of particular experiences, specific cases, individual features of experiencing, remembering, and narrating trauma. On the other hand, they have pointed out the impact of cultural “scripts” shaped by broader cultural understandings and social and cultural regulations and preferences that shape the possibilities of the representation of traumatic experience. This special issue seeks to recognize and negotiate the individual and collective dimensions of trauma as well as their interwovenness, with a focus on the (post)-Soviet and Eastern European experience. It does so by addressing the generalizing theoretical models as well as the practical, material, and experimental aspects of trauma. Thus, it seeks to disentangle and clarify the links between the collective and the individual, the theoretical and the practical, and finally, the universal and the specific, the global and the local.
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The research on workers’ culture carried out in Poland from the 1960s to the late 1980s has been recognised in this article as a failure. The author discusses the numerous attempts to conceptualise research programmes and their actual implementation in the fields of sociology, anthropology and the emerging cultural studies. She looks for the sources of their failure, reflecting on its nature and possible causes. She asks whether the failure of the research on workers’ culture was not due to the scepticism of the researchers themselves, who might have overlooked important attempts at demonstrating self-awareness and pro-active attitude on the part of the workers, treating them as politically manipulated and therefore inauthentic. She raises the question about both ideological and methodological reasons behind this stance, the latter having to do with a clash between quantitative research and humanistic orientation. She calls for “preposterous” research (as proposed by Mieke Bal) to be undertaken, which would give a different interpretation of the workers’ various cultural initiatives from today’s perspective. Perhaps this would inspire the creation of a counter-history of workers’ culture.
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Hospital clowning is a relatively new social practice for patients under prolonged medical treatment by means of play, fantasy, and humor. Opposed to circus or theater, hospital clowning is based on an individual, personal contact with a patient. It is not accidental that this social practice plays an important role not only in clinical context, but also as a wider social phenomenon. In the modern world with its tendencies of globalization, virtualization, standardization, isolation, and specialization the value of intimate face-to-face communication is gradually increasing. The study aimed at exploring the relationship between hospital clowning and trauma: 1) trauma of the patient; 2) trauma of the clown; 3) meeting of the two traumas in the interaction within hospital clowning; and 4) hospital clowning as a social movement in the traumatized modern society. In order to reach such a complex goal, a combination of a literature review, empirical study, and single observations was applied. The empirical study was conducted in cooperation with a Russian organization “Doctor Clown”, and included 19 semi-structured interviews with working clowns. The results revealed three kinds of trauma related to hospital clowning. First, the trauma of the patient, a victim of the modern medicine. Second, the trauma of the clown, which may lead them to practicing clowning. Hospital clowning may have a healing and developing impact not only for the patients, but also for the clowns themselves. Third, the collective trauma in the modern society, which is being treated by clowning in the most general sense. Based on the modern concept of coexisting positive and negative aspects of trauma, such as post-traumatic growth and post-traumatic depreciation, some practical implications, such as professional selection of the clowns, are discussed.
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Mare Kõiva, Leading Researcher of the Estonian Literary Museum, was elected as a member of Academia Europaea, the European Academy of Humanities, Letters and Sciences. Kõiva has outstanding achievements in the field of Estonian folklore, folk belief, and mythology, and has authored over 200 scientific publications. Since 2000, she has been working as Head of the Department of Folkloristics of the Estonian Literary Museum, has led several voluminous scientific projects, and has been Head of the Centre of Excellence in Estonian Studies, supported by the European Regional Development Fund, since 2015. Membership of Academia Europaea is a recognition of Kõiva’s international research and her continuous contribution to European scholarship.
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Review of: Lina Būgienė (ed.). The Storytelling Human: Lithuanian Folk Tradition Today. Boston: Academic Studies Press, 2020. 290 pp.
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Review of: Carme Oriol, Emili Samper (eds.). A History of Catalan Folk Literature. Amsterdam & Philadelphia: John Benjamins, 2019. 273 pp.
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