Godišnja nagrada "Milovan Gavazzi" Hrvatskog etnološkog društva za ostvarenja u 2014. godini
Croatian Ethnological Society - award, 2014
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Croatian Ethnological Society - award, 2014
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Since the mid-1950s the Ancient city of Nessebar has had the status of national cultural heritage; in 1983 it was inscribed in the World heritage list of UNESCO. The article makes an attempt to study the regimes of using of, and living in, the city – world cultural heritage in two different political and economic contexts. The pressure of the tourism industry on the value, which was visible even in the late years of state socialism, became irresistible after 1989 in the context of the liberalised market economy, the interests of the private investors, and the corrupt practices of the institutions – accepted as part of the “normal” market order – that are responsible for the safeguarding and management of the cultural heritage. The ethnographic study argues that intertwined in a Gordian knot around the central question for the residents of the Ancient city of Nessebar, viz. the occupation of the city, which has been declared a world heritage site, are issues like trust and distrust in the institutions, the experience of abiding by formal and informal rules for operation with private property, the notions of social justice, local identity, the use of the cultural heritage as symbolic capital by different social actors and its transformation into an economic one, with the conflicting interconnection between tourist industry and cultural heritage.
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A life-long work dedicated to promoting democratic socialism, the critique of colonialism and juxtaposing nation and nationalism in Marcel Mauss’s papers, lectures and speeches are strikingly up to date. The political writings of Mauss conjure up a question no contemporary cultural critic can escape: should or can the ideological context of the societies intellectuals live in and analyse render them activists?
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The Diocesan Museum in Łomża was established in 2012. OnApril 16 of that year officially, in the presence of the Apostolic Nuncioin Poland, a new cultural institution initiated its activities. That day wasthe culmination of the wishes of many generations of priests who wantedthe diocese to have its own museum with different collections of art.The space occupied by the Diocesan Museum in Łomża is a placewhere every visitor can learn about the history of the Diocese. About450 m2 of the building are dedicated to expositions. The main room ofthe museum has as its title: “Between heaven and earth” and it is a gal-lery of sculpture and painting. The second room was given the name:“On the rectory”. Its arrangement is an attempt to recreate the interior ofa rectory, which as a house and a meeting place is an integral part of thefunctioning of every parish. The next room is called “Treasury”. The ob-jects gathered there are mainly made of silver and gold, as well as cop-per and brass. The exhibited collection includes: monstrances, chalices,crosses, reliquaries, ampoules, bells. The oldest chalices on displaycome from the Gothic period. The newest present in the collection arefrom the twentieth century.Thanks to the determination of the Bishop of Łomża StanislawStefanek and his successor, Bishop Janusz Stepnowski, the DiocesanMuseum officially inaugurated its activities on April 16, 2012. A yearlater, on April 8, 2013 a further display room was opened, set aside fortemporary exhibitions. These are changed regularly and the large num-ber of visitors of the exhibitions is for us an expression of gratitude forthe work that is being done. During a year and a half that the Museum isopened, it has been visited by over 10,000 people. We are happy becauseof the interest not only of the local inhabitants, but also of groups fromthe whole of Poland and from abroad. In addition to the possibility ofseeing the exhibits, we are also prepared to conduct museum lessons in aspecially prepared room for such encounters, by earlier appointment.Thus, learning about local history can be connected with spending timein a creative and joyful way.I invite all our guests to the building of the Diocesan Museum of Łomża and to take a website tour by means of the site:www.muzeumdiecezjalne.home.pl
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Drawing on ethnographic and comparative sources, this article investigates the underdeveloped concepts of power and luck in the anthropology of circumpolar societies. It shows that the vernacular notion of Siberian mastery can be described as relational forms of power intrinsic to interactions among humans, animals and spirits associated with different places, material objects and experiences of luck. Hence, the article suggests that hunters and reindeer herders of Zabaikal‘e engage in complex relations of cooperation with other persons aiming to gain luck and maintain well-being, while at the same time relying on aggression to achieve hunting and herding success. This research is critical of statements found in countless circumpolar ethnographies that non-human beings give themselves to hunters and herders as long as they are treated with respect. Rather it will be suggested that these power interactions with other beings are rather based on complex relations as well as experiences infused with anxiety, ambiguity and doubt.
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Place: New Delhi Date: March 24–26, 2014
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Current results in both theoretical and eldwork in shamanism in Korea are getting closer to the unity about origins and state of kangshinmu and sesŭmmu, the two types of mudang. Our aim is to specify the differences based on the latest research results and to show the development of overlapping between them through the changing process of their position in today society. We emphasize the characteristics of the sesŭmmu which is disappearing or melting into a modern mixed mudang form. From a historical perspective differentiation could have evolved because of a kind of syncretism as a consequence of the different cultural traditions’ meeting thus modern situation can be seen as the sequence of historical process.
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The article discusses the phenomenon of regional culture as a structure element of the cultural system of the country, traces the relationship between the determinants of the region.
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This paper examines the folklore tradition of Yakutia (Sakha, Evenki, Dolgan, Evens) living on the territory of the Republic of Sakha and adjacent areas, which have kept alive the tradition of the epic.
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Review of: Wojciech Józef Burszta, "Preteksty" Wydawnictwo Naukowe Katedra, Gdańsk 2015, ss. 326. by: Paweł Tański
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The timple is a small traditional cordophone originary from the Canarian archipelago (one of the outermost regions of the Kingdom of Spain). Because of its morphology, it is similar tothe ukulele or the guitarro, but differs with them in that the back of the timple is curved. This research work addresses the study of timple from two perspectives: organological and acoustic. In order to carry out the study, instruments provided by La Casa – Museo del Timple located in the Municipality of Teguise on the island of Lanzarote (Canary Islands) were analyzed. In order to structure the analysis of the present research a cataloguing system to classify groups of timples isproposed and validated. In it, different aspects are taken into consideration such as the functionality or the acoustic response of each group for its definition.
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Etnolozi su nositelji djelatnosti i aktivnosti svoje struke i znanosti. Budući da rade u raznim institucijama, između ostaloga, bave se sadržajima koji su bitni za folklorne manifestacije. Stoga bi bilo bolje nasloviti ovu sekciju: Etnolozi i folklorne manifestacije (prema mišljenju voditeljice sekcije Mande Svirac). Zorica Vitez se na neki način priklonila ovom mišljenju dajući naslov svojem izlaganju: Smotre folklora — utjecaj etnologa na program i opremu folklornih skupina.
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Ethnological cartography has experienced a more rapid development only within last two decades; however, the beginnings of this kind of work in ethnology can be traced back to the contributions of the first theoreticians of this discipline from the end of the 19th century. The efforts of some linguists and folklorists of the same period to represent their research data cartographically also deserve to be mentioned. A significant number of linguistic atlases resulted from these efforts. The early works often misrepresented ethnological cartography as „the geographic method in ethnology“, or as „ethnogeography“. Pessler already tried to explain the relationship between geographic method and the sciences of geography and ethnology. The idea about drawing an ethnological atlas of Europe was born early, at the turn of the 20th century. The basic principles of this voluminous task were set somewhat later, and the work itself is still in progress, requiring the cooperation of a large number of European ethnologists.
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Durch die Erforschung der Volkskultur gelangt die Ethnologie zu neuen Erkenntnissen, die sich auch auf Ereignisse in der Vergangenheit beziehen, und zwar überwiegend auf solche, die durch keine andere wissenschaftliche Methode entdeckt werden können. Damit die Tatsachen aus dem Leben und der Kultur des Volkes einem solchen Zweck dienen könnten, müssen sie auf eine bestimmte Weise bearbeitet werden. Als Beispiele dafür werden drei ethnologische Karten beschrieben, jede von anderer Art, die den verschiedenen Phasen der Bearbeitung des Materials entsprechen. Dies sind: 1) "Handgeräte zum Dreschen", die vierte Karte der Publikation "Ethnologischer Atlas Jugoslawiens - Probekarten," Zagreb 1963 - ein Beispiel einer primären analytischen und dokumentierten Karte (jede einzelne Angabe ist auf der Karte mit einem besonderen Zeichen angemerkt); 2) "Handgeräte zum Dreschen" - Beispiel einer Karte zweis ter Stufe (Karte I in der Beilage zu diesem Aufsatz; die Karte ist analytisch mit einigen synthetischen Elementen; sie ist von der primären analytischen Karte abgeleitet, indem sie Gruppen gleicher Erscheinungen durch Kreise vermerkt und einige andere Erscheinungen auslässt); 3) Aus, zug aus der umfangreidheren Karte von der Volkssitte der Haarpatenschaft,- Beispiel einer synthetischen Karte (Karte II in der Beilage; zeigt Ähnlichkeiten räumliche Verbreitung mehrerer verschiedener Erscheinungen; und zwar solcher, die wegen einiger natürlicher oder sonst bekannter und logischer Gründe nicht zusammen erscheinen). Dadurch dass jede ethnologische Karte eine bestimmte räumliche Verbreitung einzelner kulturellen. Elemente zeigt (aus methodischen Gründen müssen diese Elemente der traditionellen Kultur sein und nicht jene, die von der gegenwärtigen städtischen und technischen Zivilisation herrühren), ruft sie Kragen hervor, auf die die Antworten in den Tatsachen bzw. dem Geschehen in der Vergangenheit (der Geschichte) zu finden sind. Dies ist die Anwendung des bekannten allgemeinen wissenschaftlichen Forschungsprinzips "vom Bekannten zum Unbekannten" oder konkret: von der bekannten räumlichen Verbreitüng der Erscheinungen traditioneller Volkskultur, wie sie in den ethnologischen Karten dargestellt ist, zu jenen unbekannten Ereignissen in der Vergangenheit, die ihr als Ursache vorangegangen sind. Dies ist der originelle Beitrag der Ethnologie als besonderer wissenschaftlichen Disziplin zum allgemeinen wissenschaftlichen Denken und Werk.
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On Târnavelor Valley as well as in other Romanian regions, traditions have known time’s erosion. This ongoing fainting is greatly due to socio, economical and political factors and thus traditions revival seems to be very diffcult. Considering these facts, our purpose is to reveal, in a comparative study, wedding traditions and rituals as they were once performed in Târnavelor Valley villages in the midst of 20th century. So, following local oldmen testimonies, this study reveals lost traditions concerning the dowry carriage, the wedding flag, horsemen, the bride's grief song etc. The conclusion reached is that the wedding ceremonies preserved much of their spectacular aspect, but, unfortunately, the primary significances disappeared.
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Review of: Miloš Milenković, Istorija postmoderne antropologije. Posle postmodernizma.Etnološka biblioteka, knj. 27. Srpski genealoški centar,Beograd 2007. Summary, Indeks, 180 str.
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Идејата за одвојувањето на душата се среќава во различни облици кај сите народи во светот, вклучително и кај индоевропската група народи. Приказни од ваков тип има и кај словенските народи, на пример во сказната Четириесетте царски синои и четириесетте снаи, големата змија, Ламјата, Арапо, Царо и Дервишот (Цепенков, Народни приказни, книга трета: 96-110) и приказната Дуња Ѓузели и царскиот син. Разгледувајќи го мотивот за последователни метаморфози на јунакот во различни животни (којшто често се комбинира со мотивот за бегството и потерата), Проп заклучува дека овој сказочен мотив генетички треба да се поврзе со претставите за постсмртната егзистенција на душата (преобразена во животно), или со тотемистичките претстави за преобразба на човекот во тотем-животно (по смртта), иако фактот дека не се работи за престорување во едно одредено животно, туку за метаморфоза во повеќе различни животни, ја сугерира и можната врска на овој мотив со идејата за метемпсихоза (т.е. селидба на душата) или пак со шаманистичките претстави за ловењето на душите на умрените, кое е карактеристично за сибирските шамани (Проп: 21).
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In den ethnologischen Untersuchungen wird im Allgemeinen die Vorgangsweise von der Individualität zur Ergreifung des Ganzen bevorzugt. Die Mikrowellen decken die Variabilität auf: die soziale Existenz des geistigen Rahmens und der kulturellen Ausstattung d:r ausgcwählten Soziale.Aus den Arbeiten über einige slowakische Städte ergibt sich, dass sich auch die Untersuchungsprojekte ir den Städten auf die Erscheinungen des Tagtäglichen orientierten, ßevorzugt wurde die Untersuchung durch die Mikrowellen der Einzelnen. Bisherigen Ergebnisse zeigen, dass die Mikro- und Makroanalysen der Städte gleich wichtig sind. Als charakteristisches Zeichen (im demokratischen gesellschaftlichen Rahmen der Zwischenkriegszeit ) zeigt sich das Vorhandensein von Differenziertheit. Heterogenität und zugleich Verbindung der sozialen Gruppen und Schichten der Städte.Verbindung der Einzelnen (physischen, sozialen, geistigen Kontexte) werden als „Netze“ (Actor-Net-Work) wahrgenommen, die aus der sozialen Umgebung heraus eine dynamische zirkulierende Substanz bilden.
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