We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
The comparative study analyses the relationship between sports culture and the COVID-19 crisis based on the case studies of fan groups in Estonia and Belarus. Sports and the COVID-19 pandemic are closely interconnected. In the Estonian case, the official analysis results testify that during the first COVID-19 wave in spring 2020 the most affected region in the country was Saaremaa Island, where the virus was literally blown into the air by fan bugles at the international volleyball competition held on 4–5 March 2020. Belarusian sports events did not have such dramatic repercussions, but there were also coronavirus hotbeds in several popular football clubs. The two countries had different approaches to sports events. In Estonia, as in most European countries, all sports competitions and games were banned from 12 March to 17 May 2020, during the state of emergency, but in Belarus, normal sports life continued (except in the cases when there was a COVID-19 hotbed in a sports club). While Estonian football fans were forced to stay home and wait for the games to continue, Belarusian fans, unlike the rest of the world, enjoyed championship games and stadium life. The unique situation in Belarus drew the attention of world football fans to Belarusian football. During the pandemic, most fan activities took place online, making social media the most appropriate environment for this joint study. In this article, we compare the activities of Estonian and Belarusian football clubs during the first wave of the COVID-19 pandemic and analyse how fan activities continued on Facebook. We also describe the general situation in the field of sports during the pandemic. Our analysis shows that the pandemic not only changed the communication pattern between clubs and fans (from real life to the virtual world), but also affected the ratio of parasocial and social interaction. Despite the different situations in the two countries, there was a tendency for football players and club representatives to interact with fans more actively than usual. New forms of fandom required new creative solutions and ways of communicating, which involved humour, (audio)visual media and an emphasis on positive agenda.
More...
When and where a crisis such as a pandemic arises, people turn to religion in pursuit/search of comfort, justifications, and explanations. This article describes the role of religion in Tanzania in the times of COVID-19. The data collected through a questionnaire from 258 participants asserts that COVID-19 increased the intensity level of religiosity in Tanzania. This was seen in peoples’ participation in religious activities, i.e., religious gatherings, frequent prayers, and other religious practices. This article has established that the process of de-secularization was strong, and religion became a provider of hope, unity, solace, and socialization. Moreover, COVID-19 has also facilitated the convergence of different religions and thus ecumenism and pluralism of faiths have been strengthened in the country.
More...
In the course of March 2020, the Netherlands, Flanders, and a large part of Europe were affected by the first wave of the COVID-19 virus. For four months, the population was in lockdown, and many issues had to be handled online. Social media became important to keep in touch with and to air opinions. Two folktale genres, namely the joke and the modern legend, were used to express frustrations, malicious pleasures, fears, and feelings of distrust. During the first wave, Theo Meder and Mathijs Kroon did some intensive collecting of jokes, memes, fake news, and conspiracy theories. It was expected by folktale researchers like Giselinde Kuipers and Theo Meder that, just like in former crises, jokes would contain plenty of morbid disaster humor, but that did not happen. Contemporary legends, on the other hand, were polarizing and toxic, and mistrust was mainly directed against the elite of politicians, scientists, doctors, and journalists. The corona crisis was seen as some kind of hoax in many ways, while most of the “sheeple” refused to wake up. The analysis of folktales during the pandemic provides an insight into the feelings and emotions in society.
More...
The authors address the phenomenon of small plastic — modified bones of hoofed animals in the cultures of Eurasia from the archaic to the present time. The focus of the research is astragalus etc., modified in form, decorated as objects of play, art and magic. The methodology includes reconstruction, typology, semantic analysis, etc. The interpretation of figurines is based on extrapolation into antiquity of ethnographic realities (play, fortune-telling, magic practices) representing the culture of hunters and pastoralists, mainly of the Turkic and Mongol peoples. The research proceeds from the initial integrity and syncretism of culture; the unity of the existence of the human community and its natural environment, the inextricable connection between Man and Animals. The diachronic analysis carried out within the framework of the study allows us to assert that in archaeological and ethnic cultures for three millennia, astragalus were distinguished by the stability of forms and functions. They are used in game, fortune telling and magical practices, and correlated with the idea of vitality — as a kind of entity that unites the world of people and animals. The structural-semiotic approach defines one of the main conclusions of the work, according to which the universalism and stability of ideas about joints are rooted in the initially syncretic mythos-ecological picture of the world, with its characteristic identity of anthropo- and zoomorphic codes of the chronotope.
More...
The article contains a survey of the Lithuanian folksong investigations, dealing with the fragmentary character of the song texts. The notion of fragmentary character in folksong research is applied to discuss incoherence of expression, and its saltatory nature. The problem of fragmentary character of folksongs, as well as that of their textual structure, has only gradually entered the Lithuanian scholarly discourse of folklore. Certain hints regarding peculiarities of the fragmentary structure of Lithuanian folksongs can be found in the 19th century writings already: here, attention was primarily paid to the folklore variations and improvisations, but also, the unstable nature of folksong texts, the incoherence of contents, certain singularity of their composition was pointed out. In the course of the 20th century, the studies of folksongs grew more particular, while the attitude of the folksong researchers towards the fragmentary character of the songs was increasingly revealed by their approach to the text. The special concerns of individual researchers encouraged analysis of the separate folksong fragments in terms of their meaning, origin, development, application of comparative and statistical methods, etc. Problems related to functioning, autonomy, valency, systematization of these fragments, as well as nature and causes of this phenomenon increasingly attracted scholarly attention. The textual segmentation used to be actualized in relation to the analysis of text, as an organic artistic whole, and the relationship between its meaning generating components. It was noted, that in majority of studies since the first half of the 20th century until nowadays, this strictly unspecified way of folksong analysis is mostly used as a subsidiary means in order to define and concretize the subject of the study, making it more “handy” for the comparative, synchronic, diachronic and poetical research. The segmentation of folksongs is justified by the great variety of tasks and goals posed by the researchers, while the textual components are most frequently discerned on the basis of stereotypical nature of content and form. Still, the blatant variety of concepts used to define the fragments of folksongs, and the incoherence of their usage apparently testify to the peripheral role played by the question of the folksong structure in the theory of Lithuanian folklore, contrary to the individual studies.
More...
Daug kas, ypač iš vyresnės kartos žmonių, ir šiandien mena, neretai per pobūvius, įvairius susiėjimus užtraukia dainą, prasidedančią šiais žodžiais. Joje mergelė atsisveikina savo mylimąjį su viltimi, kad jis dar sugrįš, bus nuoširdžiai sutiktas. Pritampa ji ir prie senųjų, ir prie atmenamais laikais atsiradusių dainų. Ir turbūt ne vienas dainininkas nustebs sužinojęs, kad žmogus, taip nuostabiai, švelniai išreiškęs artimų žmonių skyrimosi sukeltą nuotaiką, yra mūsų amžininkas, nors ir gyvenantis toli nuo mūsų.
More...
Tai – didžiausia ir seniausia folkloro saugykla Lietuvoje. Joje įamžinta šimtmečius gyvavusi valstietiškoji kultūra, o dabar kaupiamas ir šiuolaikinio gyvenimo realijas atspindintis folkloras.
More...
Jau kuris laikas galima pastebėti, kad Estija pamažu tampa pasauliniu folkloristikos mokslo centru. Glaudžiai bendradarbiaudami su itin senas ir garbingas šio mokslo tradicijas turinčiais suomiais, daug savo darbų publikuodami angliškai, aktyviai dalyvaudami įvairiuose tarptautiniuose projektuose ir kantriai, su įkvėpimu ugdydami jaunąją folkloristų kartą, estų mokslininkai jau senokai laikytini šios srities lyderiais.
More...
The publication comprises folklore material, recorded in the Vilnius region during the 2003–2004 on the initiative of the Neris regional park. The material consists of 90 local legends and folk stories altogether, recorded in Polish (78 items) and Lithuanian (12 items), and related to the 53 localities in Vilnius and its region (fig. 1), primarily to the mountains, boulders, streams and trees. Of these, as many as 25 texts describe the waterholes, shals and separate stones lying in Neris (Vilija) river. The majority of the informants consider themselves Poles and speak in specific dialect of the Polish language. Some of them have spent their entire lives in the same place. Thus it is natural for them to remember various local legends. Motives depicting the wedding parties (texts Nos. 19–20, 77–88) and brothers (Nos. 21–24, 43, 44, 54) turned into stones deserve special attention. As many as five groups of such stones can be found lying in the watercourse of the Neris river. The folk belief in the magical qualities of the streams running ”agianst the sun” (usually eastwards) also boasts extreme popularity in this region (Nos. 32, 33, 40, 41, 57, 73, 90). Besides, an interesting legend tells of the Ilgoja stream being sweet, because a man snatching honey from a bear has inadvertently spilled it into the water (Nos. 51, 52). A local legend telling of the introducing Christianity in this region supplies interesting evidence regarding history of the first Lithuanian capital, Kernavė (Nos. 61, 62). Generally, the published texts are valuable in terms of language, folklore, ethnology and history studies. They enable us filling up at least some of the vacancies in our comparatively scant knowledge of the Vilnius region’s history and culture.
More...
Review of: Živilė Ramoškaitė - Jono Basanavičiaus tautosakos biblioteka. Surinko Jonas Basanavičius; parengė Kostas Aleksynas, Leonardas Sauka, t. 1–15. Vilnius, 1993–2004.
More...
Review of: Žilvytis Šaknys - Jonas Balys. Raštai. Parengė Rita Repšienė, t. 1. Vilnius: Lietuvių literatūros ir tautosakos institutas, 1998. – 303 p.; t. 2. Vilnius, 2000. – 391 p.; t. 3. Vilnius, 2002. – 545 p.; t. 4. Vilnius, 2003. – 291 p.; t. 5. Vilnius, 2004. – 244 p.
More...
Subject: Still living folk custom of kettledrumming during religious ceremonies in Łowicz Mazovia region, origins of which go back to the 17th century. The role of the kettledrum as a professional, military instrument used in traditional, religious customs. The instrument as a symbol of Catholicism, and its sound as a symbol of Resurrection, splendor of ceremonies. Purpose of study: Looking for the roots of the custom in Łowicz region, identifying similar customs in other regions and places of historical area of Poland and comparing these customs with situations in Łowicz region, describing the custom in various places in Łowicz region. Methods: Historical, descriptive.
More...
Subject: The making of a musical instrument into a museum specimen and its way back to the musical life. Purpose of the study: To describe and interpret the process of how a certain nyckelharpa became a museum specimen and how it was revived. Method: Culture analyses.
More...
Šįmet sukanka 125-eri metai, kai Šiauliuose gimė žymus baltarusių archeologas, etnografas ir visuomenės veikėjas Ivanas Luckevičius (1881–1919), kurio asmeninės kolekcijos pagrindu 1921 metais buvo įkurtas Vilniaus Ivano Luckevičiaus gudų muziejus. Muziejus garsėjo savo kolekcijomis ir buvo svarbus baltarusių kultūros centras. 1941 metų inventorizacijos duomenimis, jame buvo saugoma 13 450 archeologijos, sfragistikos, numizmatikos ir kitokių eksponatų, liaudies meno dirbinių, buities rakandų, aprangos, muzikos instrumentų, tapybos darbų, rankraštinių knygų, senovinių leidinių, čia buvusi daugiau kaip 14 000 tomų biblioteka. Baigiantis karui, 1944 metais, muziejus buvo likviduotas, jo turtai išbarstyti po įvairias Lietuvos ir Baltarusijos įstaigas, o istorija ir likimas tapo uždrausta tema.
More...
This text discusses Polish dialectal names of plants, which reflect the human attitude towards the world of flora. Therefore, the basic issue is the motivation behind plant names. These names are motivated by species characteristics. The motivations where the human attitude towards the nature are particularly visible have been taken into consideration. These are primarily medicinal properties and the attributed (positive or negative) magical properties, harmfulness of certain species, application and purpose in the homestead, and annoying negative characteristics. The relation between plant names and folk beliefs and legends are analysed, religious references are also made. The signifi cant role of taboos and metaphors in the plant denomination process is emphasised in the discussions. The names are examined from the historical and comparative perspective, which is illustrated with examples.
More...
Review of: Jurgita Ūsaitytė - Stasys Skrodenis. Folkloras ir folklorizmas: Mokomoji knyga. Vilnius: Vilniaus pedagoginio universiteto leidykla, 2005. – 210 p.
More...
Задачей данной статьи является реконструкция центрального культурного кода гендерного порядка в Армении на основе анализа биографических интервью. Этим кодом (центральной категорией рассказа о сексуальной жизни) выступает сохранение женщинами добрачной девственности. Относительно данного кода я рассматриваю нормативные и отклоняющиеся практики женской добрачной сексуальности, анализ которых позволяет сделать выводы об определенных изменениях гендерного порядка.
More...
The introduction of new civil ceremonies began in the 1920s, when the “red wedding” (“Kyzyl Tuy”) was first mentioned. However, the weakness of Komsomol organizations, the strength of tradition, and the priority of agricultural tasks did not allow such work to continue until the 1960s, when a new phase in the active construction of youth holidays commenced. Official public holidays were controlled by party bodies and were held in accordance with strict regulations, and producing holidays was organized by state bodies and the Komsomol. The Komsomol wedding, as a rule, was conducted by the Komsomol committees and was not strictly regulated. The Komsomol wedding in this period went beyond the limits of family celebration only; it became part of mass educational work for the introduction of new traditions and the involvement of the general public. The tradition of mass Komsomol weddings almost stopped in the 1970s. Holding a wedding largely depended on the region and place of residence of the young. More often they occurred in cities, where a significant increase in students was occurring in this period. Such weddings occurred less often in rural areas, where national traditions, including religious ones, were preserved. The experience of introducing a Komsomol wedding in the 1960s clearly demonstrates that young people were increasingly included in the system of state administration; however, party leadership was still seeking optimal forms and methods of working with youth.
More...
The subject to be considered is the festival of Hermes Kriophoros in Tanagra. A brief Pausanias’ reference (9.22.1) contains very few but remarkable details of the celebration as it was held in Late Antiquity. All indications concerning the procedure and the content of the festival inferred from Pausanias’s description are analyzed in combination with the attested characteristics and attributes of Hermes, as well as with the religious symbolism universally attached to the ram, the divine shepherd, and ritual circular movement. The ethnographic evidence for similar rituals is also adduced. It is concluded that the Tanagran festival originated in an ancestral communal ceremony of annual territorial lustration. That ceremony was linked to the increase of solar activity in mid-spring and therefore also included the parallel magical stimulation of the sun’s course. Gradually, that primitive magic ritual would have been elaborated in a more complex seasonal ceremony of stimulation of the generative solar power of the Great Mother-Goddess with the help of a young male ram-god and was eventually transformed into a celebration of the sacred marriage between the Great Mother-Goddess and a young beautiful divine shepherd. In the process of the formation of polis, the festival became a more social celebration, which served to secure the city-state’s secure existence under the protection of Hermes Kriophoros.
More...