Bibliografický súpis časopisu Slovenský národopis (1953 – 2002)
Bibliographic catalog of the magazine Slovenský národopis (1953 - 2002)
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Bibliographic catalog of the magazine Slovenský národopis (1953 - 2002)
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V tejto kapitole sa pokúsim priblížiť na prvý pohľad možno netradičnú tému. Interpretácie priestoru z pohľadu ľudí, ktorí v ňom žijú, respektíve žité perspektívy delenia priestoru na blízky (náš) a vzdialený, potenciálne cudzí a nepriateľský. Pri takýchto ka tegorizáciách priestoru pracujeme aj s percepciami pocitov bezpečia a prirodzene i opačného pocitu – ohrozenia. Vytváranie týchto priestorových (niekedy pomyselných, niekedy reálnych) hraníc v podobe bariér je častým výsledkom súžitia dvoch či viace rých skupín, ktoré sa vzájomne vnímajú ako nepriateľské. Každá zo skupín prirodzene háji svoj priestor, snaží sa pohybovať prevažne v ňom a pohyb v cudzom, potenciálne nepriateľskom priestore sa snaží obmedzovať na minimum. Často sa však pohyb deje v zónach, ktoré sú verejné a ktoré by teoreticky mali patriť všetkým, a tak z hľadiska klasifikácie priestoru byť akýmsi „neutrálnym územím“. Ako sa cítia Rómovia v centre mesta a ako ich pohyb v meste vnímajú ich nerómski susedia? Na konkrétnom prípade priestorového konfliktu medzi Rómami a Nerómami v mestskom prostredí sa pokúsim osvetliť, čo môže byť príčinou takýchto konfliktov, a že „prisvojovanie“ priestoru/ov a ich spomenutá klasifikácia je mimoriadne dôležitá pri chápaní týchto konfliktov.
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Samotné pojmenování lidí, kterými se zabývá tato kapitola, samotná publikace, ve které se text nachází, i celý vědecký obor romistika, je podle mého soudu „nadprůměrně“ nesamozřejmé. Za část této nesamozřejmosti může i nesamozřejmost samotného „denotátu“, nebo spíše pojmu: autoři pojmenovávající Romy se často neshodnou nejen na tom, který výraz je nejvhodnější, ale ani kdo by do pomyslné množiny měl patřit, a ani jak je tato množina vymezena. Obtížně se proto charakterizuje i samo předmětné pojmenování: může jít o nacionymum, etnonymum, pro někoho socionymum. Mnohé zdroje navíc − jak bude ukázáno − používají jako „subetnonymy“, tedy označování některých podskupin romské populace, pojmy, které pro jiné zdroje naopak představují pojmenování všech Romů. Máme potom tedy dvojice pojmů (například Rom a Gypsy), které první zdroje vymezují proti sobě navzájem (například Rom je vymezenou podmnožinou pojmu Gypsy), zatímco pro druhé zdroje tyto pojmy znamenají v jistém smyslu synonyma. Dokonce není vždy jasné, jestli dané pojmenování platí skutečně pro populaci, o níž hovoříme (srv. např. diskusi, koho označoval pojem Athinganoi, v Rochowová, Matschke, 1998).
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Komika patrí k univerzálnym javom, stretávame sa s ňou v každej spoločnosti. Pa trí k citlivým a objektívnym ukazovateľom kultúrnych premien, zohráva podstatnú úlohu v spoločenských procesoch, v ktorých vystupujú zjavné alebo skryté konflikty. Je vlastne výsledkom týchto zmien (Odoj, 2013: 11). Nazerajúc na komiku z iného uhlu pohľadu, zameraného na skúmanie samotného spôsobu vytvárania komiky, zdôrazňuje V. Borecký súvislosť komiky s imagináciou, hrou a kreativitou, pričom konštatuje, že pre všetky tieto oblasti je „spoločným zdrojom reduplikácia (...), fantazijné zdvojovanie medzi skutočnosťou a predstavou, realitou a ilúziou. (...) Zdvojovanie v rámci komiky, ktorú možno zaradiť najskôr medzi postoje, zahrňujúce kognitívnu, emocionálnu a hodnotiacu zložku, sa premieta v inkongruencii (t. j. v nesúlade, pozn. E. K.), ktorá je zdrojom komiky. V komične kladieme vedľa seba nesúrodé dvojice, či už ide o predmety, veci, predstavy, slová, či myšlienky. Zdvojovanie nesúrodosti vzdoruje primeranému uchopeniu a vyvoláva smiech“ (Borecký, 2005: 10, preklad E. K.).
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Táto záverečná kapitola publikácie sa bude venovať konceptom „rómstva“, resp. spôsobom ich praktického konštruovania prostredníctvom analýzy pastoračného diskurzu vybraných pentekostálnych denominácií, ktoré vedú aktívnu misiu medzi Rómami na Slovensku. Pri analýze budem vychádzať z pramenných dát z archívu korpusu výskumu projektu SIRONA 2010 uloženého v Ústave etnológie SAV, ďalej zo svojho viaclokalitného etnografického výskumu ľudovej viery a zbožnosti medzi Rómami v 15 lokalitách na východnom Slovensku (v rokoch 2006 až 2007) a zo svojho opakovaného výskumu v Plaveckom Štvrtku a vo Vysokej pri Morave na západnom Slovensku na Záhorí (od r. 2003 až doteraz).
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The age-long tragedy of the Slavic race — the division of the Slavic peoples caused by the fact that some had been drawn into the orbit of Western, Latin, Roman Catholic civilization, whereas others derived their culture Byzantine, Orthodox sources — was nowhere more keenly felt than in Yugoslavia. This country affords the clearest example of the divisive effects of cultural schism: the Serbians are culturally and religiously Eastern Orthodox; the Croatians and the Slovenes are staunchly Roman Catholic. With the political unification of the Serbs, the Croatians, and the Slovenes, which was formally proclaimed on December 1,1918, the formidable task of making a homogeneous nation from these diverse elements, divided by a millennium of separate historical development, was matched by the no less necessary task of adjusting the diversities of their ecclesiastical organizations. For ecclesiastical disunity threatened to prove a serious obstacle to national unity.
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The endosymbiotic theory developed in the late 1960s by a biologist Lynn Margulis, according to which eukaryotic cells and multicellular organisms were created by the cyclical symbiosis of simpler cells, complicated the neo-darwinian picture of the evolution as a process driven solely by competition. Although Margulis’ discoveries coincided with increased interest in environmental and animal issues – the so-called animal or environmental turn – their proper reception within these sciences took thirty years, until the times of so-called new materialisms, a group of theories based on earlier post-structuralist thought, albeit rejecting its constructivism and seeking agreement with natural sciences. The endosymbiotic theory was an attractive inspiration for new materialists, who rejected – characteristic of Western philosophy – the understanding of matter as a passive material, and were skeptical about neo-darwinism they suspected to be eugenic and sexist. Author analyses the reception of Margulis’ concept in the works of two new materialists, Donna Haraway and Myra Hird. Haraway is inspired by symbiogenesis in "The Companion Species Manifesto: Dogs, People, and Significant Otherness" and in one of the chapters of "Staying with the Trouble. Making Kin in the Chthulucene" when she formulates the concept of community of different human and non-human players influenced by Whitehead’s ontology of relations. Hird in her book "The Origins of Sociable Life. Evolution after Science Studies" shows how symbiogenesis can (or should) influence social sciences and understanding of the interpenetration of evolutionary and cultural forces.
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This article describes the first possible solar observatory in America built around 800 BCE, located in the Monquira village of the Saquencipa valley in Villa de Leyva, Boyacá Department, Colombia, and which belongs to the Early Herrera or even pre-Herrera period. Archaeoastronomical investigations in recent years have been supplemented with topographic and geodetic equipment to calculate the geodetic and astronomical azimuth of two parallel rows consisting of 56 column-like slabs each and aligned upon the equinoxes. In addition, further observations were made from the outliers of each row to determine solstitial sunrise alignments. It showed that the extended alignment lines connect the site with the sacred Iguaque lagoon on the June solstice and the Cushions of the Zaque (“Cojines del Zaque”) archaeological site in Tunja on the December solstice. Furthermore, in situ observations suggest that the southern stone row was oriented towards the days the sun crosses the zenith.
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This paper describes an astronomical and landscape analysis at four Inca sites located in the Nevados de Cachi, North Calchaquí Valley, in the Province of Salta, Argentina. In particular, we considered existing ushnu platforms and their associated architectural elements, such as gnomons, and a petroglyph in Guitian, Cortaderas, El Apunao, and Uña Tambo. These results show the location, spatial layout, and arrangement of particular structures within Inca settlements based on astronomical orientations involving solstices, equinoxes, and lunar standstills.
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The first steps are presented here in the study of landscape construction and its relationship to the stars in the Inka site El Shincal de Quimivil in Northwestern Argentine. The settlement resulted from careful planning that materialized on the location of the main square, the ceremonial platform ushnu, and several public buildings. Nevertheless, the surrounding hills have also played a unique role in shaping the landscape articulated between natural elements and architectural constructions. We have identified some elements that have alignments to hills sacred and related to the movement of the stars constructions.
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We present evidence of astronomical orientations and horizon markers in the Ina site of Viña del Cerro, Atacama region, northern Chile. We assume as a hypothesis the importance of the Lunar zenith related to the phenomenon of major lunar standstills, the control of geographical latitude, and the ushnus presence south of the Tropic of Capricorn. From the phenomenology perspective, we develop the concepts of “dwelling or living in the World” related to the sky observation in the Inca society. Finally, the results show us the use of the Moon for political and ritual purposes, linked with the Citua festival during the September month and the eclipse predictions. This, as a mnemonic system that sought to reaffirm the Cuzco elite’s privilege conditions, related to the environment appropriation and the expansive politic of the Tawantinsuyu, ca. 1470–1532/6 AD.
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"Pachacámac and Quillamama" are lunar deities Ychsma coastal and highland Inca, respectively, the domain interacted during the Tawantinsuyu had on societies that inhabited the central coast. Along with moon worship is also interacted astronomical knowledge and calendars use both of these regional coastal societies as used by the Inca Empire. These concepts are addressed through the iconic and archaeoastronomical analysis it “Calendrical Friezes”, made of mud, found in archaeological sites Huaycán de Cieneguilla and Maranga.
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Cañada de la Virgen is a ceremonial prehispanic center located at the central part of the Rio Laja, in a region considered the limit of the Mesoamerican frontier for the 9th century CE. This article emphasizes the design of Complex A pyramid as an artificial horizon calendar and as an astronomical calendric instrument that captures the positions of the sun, moon, and Venus, through each vertex conformed by the staggering bodies of the pyramid. Direct observation and its systematic documentation, photographic records, and the complementary measurements made by theodolite have allowed recreating a model that reveals the count of day counts in coherent groups for the so-called “Mesoamerican families.” These sequences include 73, 63 y 65, 52, 40, 20, 13, 10, and 5 days.
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We seek to approach the forms of pre-Hispanic thought by analyzing the various elements that make up the significant landscape in the archeology of Guanajuato. This article will address the stone monument called Las Peñas del Colorado, located in the northwest of this State. It is a rocky outcrop with small arrangements suggesting an astronomical purpose and a possible association with certain ritual practices. In this space, the experience is structured by connecting various elements: an astronomical marker that mediates this phenomenon, the celestial body as a temporal agent that highlights a complex event, and human actors with assumed roles and determined actions. We take up the concept of cultural astronomy to recognize in these phenomena the mechanism and the conceptual system where the sky and its content acquire the ability to represent concepts.
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The results derived from archaeoastronomical measurements of the Tula Grande urban core show the care and attention the Toltec architects gave to shape their ceremonial center, particularly and for this work, concerning the observation of solar zenith transit. We conclude that they generated the 32- and 27-day units to fix particular dates in the 364-day year, the so-called “computing calendar, ”and the city’s spatial organization obeyed the same criteria. However, these results raise questions about what kind of day intervals (and the base number of 4 and 9, respectively) were intended to organize the Toltec community’s yearly activities and shape the layout of the urban core.
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From the Pico de Orizaba to the top of volcano La Malinche, the Map of Cuauhtinchan II (MC2) is a cartographic guide which corresponds to an urban design of the ancient city of Teotihuacán at 17o northwest, which is known in archaeo-astronomical literature as the “17o family of orientations”. At the same time, an analysis of toponyms allows us to test the hypothesis that what is shown on the upper left hand corner of MC2 does not correspond to the area known today as Mexico City, but rather, the entrance to the Valley of Teotihuacán.
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The most famous authors on topic of transformation from human to animal in the tradition of European literature were Publius Ovidius Naso (Metamorphoses) and Franz Kafka (Metamorphoses), both of whom conceptualized the parallel worlds of reality and mythology. In the Slovenian ballad tradition we can trace several mythological ballads with thematic transformations from human to animal and back, as well of animal brides and grooms. This paper focuses on the question of the parallel worlds of animal and human and about the fluid boundaries between them as represented in ballad stories. By analyzing a number of ballads and incorporating theoretical perspectives from folkloristics, psychoanalysis, cultural anthropology, critical animal studies and zoofolkloristics, I will uncover the purpose of mythological transformations and their imagery. The underlying question is whether these mythological stories represent a notional duality of human versus animal and nature versus culture, or to what degree the stories may transcend this conceptual juxtaposition.
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In our article we will explore the Besa’s role in establishing the relationship between two worlds: the Immanent and the Transcendent world of human beings. In the resurrection ballad ‘Lula e shtatë vllazënve’ (Flower of the seven brothers), the Besa appears as an indispensable ethical and anthropological instrument, a tool that creates harmony between body and soul. Within the community (tribe, family), it also sets the social order, while in a cosmic context, it creates the balance between the order of the human world and that of other world. The Besa in the Albanian ballad of resurrection is a moral category that derives not from the viewpoint of utilitarian ethics, but from the worldview of monistic-pantheistic ethics, which are strictly deterministic. Through the discipline of philosophical anthropology, we will discuss the Besa in the Albanian resurrection ballad in the context of the pantheist viewpoint and ethical views of Spinoza from his work “Ethics”. We will also ground our study on the philosophical concept of pantheism, as espoused by author Michael P. Levine.
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In the article, ‘Mexican Legendry and the Rise of the Mestizo: A Survey,’ (1971), Américo Paredes posits the theory that Mexican legendry is characterized by realism as opposed to the fantastic due to the rise of the mestizo (mixed-race population) acquiring power in the nineteenth century. Nevertheless, the supernatural did not disappear completely and, in fact, in some folk genres such as the ‘aparecido’ or revenant legends, it is very much alive. Two examples of the supernatural appearing in Mexican popular songs are, ‘El crucifijo de piedra’ [The Stone Crucifix] and ‘Cu-cu-rru-cu-cu paloma’ [The Coocoo-rroo-coo-coo Dove]. In the first instance, a man loses his beloved-she leaves him and informs him of her departure in front of a stone crucifix which accompanies the man in his weeping. My study analyzes the two songs cited above with respect to the supernatural and the transformations exhibited therein. It incorporates Native American spiritual beliefs related to the links between the animate and the inanimate world. In my analysis, I highlight the Native American belief system that all matter in the universe is chemically ‘alive,’ and I underscore how the mestizo, although highly conscious of reality, nevertheless inherited belief systems from American Indians. In addition, I also explore the appearances in contemporary society of weeping sacred stone figures or painted images of deities; these underscore the human need for a connection to the sacred and the miraculous.
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In this paper, I build on earlier investigations by Tichy, Morante, and Broda that focused on zenith observations in Mesoamerica. This observation alone permits us to situate sites within geographical space and distinguish them according to their latitude. This circumstance found expression in the counting of days and periods that the ancient Mesoamericans sought to systematize within the framework of their calendrical system. I will refer to constructions that served to make zenith observations and review several Mesoamerican sites regarding their geographic location and the perception of space implicit in this information. Finally, I will discuss the implications of these studies for theory and method in Cultural Astronomy briefly.
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