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.
Among carved gourds there are some which are characterized by carved rather than by painted engraved ornaments. The author describes a gourd carved in 1892, owned by the Crepić family in Vinkovci She describes typical ornamental patterns which on this gourd include a Rosetta, embossed leaves and quadrangles, covering the entire surface of the gourd.
More...
Starting with Valvasor, in the present article the author lists some of the more prominent recorders and researchers of folk tradition in Bela Krajina up to the present, and indicates the topics of their numerous works. He also discusses ethnological fieldwork projects of Belokranjski muzej (Bela Krajina Museum) in Metlika which has had an ethnology department since its establishment in 1951, but acually employed a professional ethnologist as late as 1981. Finally, the author proposes some ethnological projects which should be carried out in Bela Krajina in the future, including the study of interethnic relations of Slovenes and neighboring Croats in economic, family-related and other aspects of everyday life.
More...
In Zbornik za narodni život i običaje vol 14, no. 1 (Zagreb 1909), dr. Fran Gundrum-Oriovčanin published a folk medicine collection »Everyday Home Remedies« which was written in the kajkavian dialect (vith additions in Latin) by Imbro Luić. He was a monk, lived in the first half of the 18th century, and spent all of his life in monasteries at the Slovene-Croatian border. On his tours of villages and visits to sick peasants he collected folk medical prescriptions. Imbre Luić gathered the largest number of prescriptions while living in the monasteries of Svetice and Kamensko in Karlovačko Pokuplje between 1729 and 1740. According to his prescription book, peasants prepared remedies from animal, vegetative and human materials. Illnesses were grouped in eight categories: from pulmonary diseases, to malfunctions of various organs and of the nervous system, to external injuries. The healing power of many remedies was at least partially derived from magic.
More...
In an effort to prove that the tradition of the Bosniak people, which is displayed in the novel "Bedova" based on Islamic the law and tradition that is more than 14 centuries, and remained unchanged over the centuries, for the most part, just as much as it takes to get someone's continuity, and to recognize the changes that are in some cases related to the obredoslovlja resulting from insufficient expressed that it would distort the composition of "Bosniak tradition/the Islamic tradition" – this study is based on the books of the area of culture and religion. To sustaining these allegations, sought to make sentences, phrases texts these books connected one to the other and thus prove their relationship and on the route. And the connection is required in three segments: birth, death, and bedova.
More...
Pavlina Bogdan-Bijelić was an exceptional, but insufficiently known, Croatian ethnographer from the second half of the 19th century and the beginning of this century. Her activity in gathering data on life and customs of Konavle near Dubrovnik resulted in a rich collection which is still one of the most important sources for studying that region. The largest part of her manuscript is kept in the archives of the Council for folk life and customs of JAZU in Zagreb, while only a small part was published in Zbornik za narodni život i običaje. Pavlina Bogdan-Bijelić’s data includes the topography of Konavle, the physical characteristics of its inhabitants, a description of a zadruga household, food, work in the fields, textile manufacturing, clothing, customs of life cycle and yearly cycle, and folklore. Thus, she had covered almost all the topics which we find included in later ethnographic monographs, written after the Osnova of Antun Radić.
More...
Štefan Kociančič, a linguist and historian who lived in Gorica, published contributions in Arkiv za povjestnicu jugoslavensku HI, Zagreb 1854. They offer numerous data on culture and history of western Slovenes and their neighboring Friulians and Italians. The subject of this discussion is data on the names »Španjolci« (Spaniards), »Ugri« (Hungarians) and »Bezjak« which appear in that area either in use as nick-names of some groups of inhabitants, or in oral history. The name »Španjolci« appears along the coast from Istria to Montenegro, and inland in Metohia. In folk narrative poems it often stands for »Maurs«. As for the name »Ugri«, Kociančič recorded oral history associated with the village Vogrsko near Gorica, as well as myths about Atilla. The author of this article compares Kociančič’s data with that from Bosnia where there are also numerous myths on »Ugri«, and where Croats are sometimes referred to as »Magyars«. The name »Bezjak« is used as both personal and group nick-name in Croatian Zagorje, in the Kupa basin and in Istria. Kociančič recorded it at the Slovene-Italian linguistic border where it most often has a derogative meaning, and denoted a local mixture of either Italian and Friulian languages, or Slovene and Italian. There are sources from the 16’h and the 17th centuries, as well as from recent times, which indicate that the name »Bezjak« (pi. »Bezjaci«) was used also by Croats in reference to some groups who spoke a specific tongue and presumably were of different (or mixed) ethnic origin.
More...
The purpose of this contribution is to give an introductory survey of how the subject of food is treated in Zbornik za narodni život i običaje. The subject appeared already in the first issue of Zbornik in 1896, dealing with food and drinks in Bosnia and Herzegovina. In the next issue, in 1897, Radić published his Osnova for collecting and studying data on folk life. The part of his Osnova contained questions on food and cooking utensils. The ethnographic contributions in Zbornik which closely follow the Osnova predominated until 1917, and afterwards became more rare. Descriptions of food were written by priests, teachers and peasants, mostly in dialect. They included Slavonia (Otok, Gradište and Varoš), Posavina (Trebarjevo), Gorski Kotar (Šušnjevo selo, Čakovec), Jaskansko Prigorje, Vrbnik on the island of Krk, Poljice and Lobor (Croatian Zagorje). Locations outside Croatia are little represented, but food is described in Kralje near Bihać and Visoko (Bosnia), Zaplanje (Serbia) and Riječka nahija (Montenegro). The author retells the description of food from Lobor which at the time of recording (1915) belonged to the županija of Varaždin. Ivan Milčetić's account of the baptism of wine in Varaždin is also included.
More...
Fall was a quiet period without much activity (grape-picking used to take place in late summer), so people often gathered for dances, playing of »tombola« (especially women) and to watch performances of the loca actors’ society. After electricity was introduced in 1970 and TV moved into peoples' homes, the style of socializing and communication changed significantly. Two major holidays of the period are All Saints Day (November 1st) and the Day of Souls (November 2nd). Traditionally, a special sort of meal was cooked on the first day and distributed to the village poor and to the children. Nowadays, it is replaced by sweets. The life-cycle customs included the careful preservation of a child’s umbilical cord; a symbolic negotiation for a prospective bride by the groom’s mother (since the couple themselves actually arranged their marriage); bride’s trousseau and sometimes dowry; wedding parties even a week long and taking place in either the bride’s or groom’s house, or in a third location; visiting and watching the body of a deceased person overnight; and throwing ashes after the funeral party so that the spirit of the deceased would not return home.
More...
The author describes revived Carnival ceremonies in Barat which, despite numerous innovations, bear essential characteristics of the traditional Carnival in this area. There are three major groups of masked men: »doctors«, »the wedding party« and the men who act as the Prince and the Princess of Carnival. Besides the obligatory dancing of balun in front of every house and collection of presents while doing rounds of the village, the men perform games and presentations which remind of ancient fertility magic.
More...
The Bogišić library and museum in Cavtat include a collection of 55 ethnographic objects from Konavle, Dubrovnik region, Lika, Bosnia, Herzegovina and Albania. They are parts of men’s and women’s dress and jewelry from the 19th century. As many of the objects were kept in a very damaged condition, twelve of them were entrusted in 1978 to the Ethnographic museum in Zagreb for restoration. Three objects, two women’s and one girl’s headdress, were in such condition that not only regeneration and restoration, but also reconstruction of certain parts was needed. The author of the article describes the detailed process by which these scarfs were reconstructed. Not only their shape, but also their texture, color and decoration matched the original ones. The condition in which these ethnographic specimens were found is another example that the restoration departments of many museums in Croatia are inefficient.
More...
Panning-out gold has been a long tradition among inhabitants of several villages along the Drava. There is a document from the 17th. century which says that the Austrohungarian emperor Leopold took in 1671 from the treasury of Petar Zrinski 41,5 gold coins made from gold which had been panned from Drava. The empress Maria-Theresa gave in 1766 a charter to a family in Donji Vidovec by which they acquired rights to gold-panning. The same village organized a cooperative for panning gold and for agriculture in 1946. It lasted until 1953, the last year of organized panning from the Drava. Presently, only several families occasionally pan gold. It is a very difficult work, since it takes panning of about ten cubic meters of debris for three grams of gold. The construction of hydro-plants along the Drava decreased the amount of gold in the river, so that this interesting tradition will soon completely disappear.
More...
The name Našice Region defines the area of Našice county, and that is the town of Našice, urban settlement Đurđenovac and another 56 populated places. Našice is situated in the part of Panonian plain where the Drava valley is the widest, somewhere between eastern and western part of Slavonia. This town has developed on the hills of Krndija which descend gently towards Podravina valley. The area is not large. Našice is situated in the middle of this region and it is surrounded by the villages on hills and sloping grounds of Krndija and in the valley towards the Drava. In the course of centuries there were migrations in this area, and they have not stopped even today. Našice was mentioned at the beginning of 13th century. The settlement of Podgorač was described in 1407, and D. Motičina in 1469. Other ancient villages were mentioned for the first time in 15th and 16th centuries. (Koška, Šaptinovci, Vukojevci, Klokočevci, Feričanci, Seona, Zoljan). It has been proved that the range of textiles of Našice Region consists of a great number of towels and these elements of cultural heritage are still very much present and its traditional function has been preserved and as the result weaving has been re-established in some villages. (Vukojevci, D. Motičina, Klokočevci, Bokšić, Martin). In their variety of workmanship, techniques colors, motives and names they represent a document about migrations which took place in this area in the past. In Našice Region they have different names. In Vukojevci, Stipanovci and Koška they are called "otarak". In Martin, Seona G. and D. Motičina, Gazije and Feričanci they are called "peškir". In Bokšić and Šaptinovci (and that used to be in Feričanci in the past) they call a towel "rub". Nevertheless, the name "peškir" prevails. There has not almost been an important event in life of a village that towels have not also been Included. There can be a great number of them during occasions as weddings, when dozens and dozens of them are distributed of there are occasions when only one towel is given as a present. They are used to express happiness and sorrow and they also express gratitude. Both girls and brides who use them to cover their baskets or jars with water are proud of their beauty. They are praised when a girl gets married. They show the economic state of an area, village, family or an individual. In the course of time they have acquired a very wide function. Beside those used in everyday life (for drying after washing face, covering dough for bread, drying dishes, etc.) there are also those used in special occasions - ranging from the ones used only by guests to those whose only function is in decorative purposes or as presents. A towel, specially, decorated, has become an obligatory, almost ritual element which is present during each occasion of any significance in a peasant life: in work (a basket with food is covered when it is taken to farm hands in fields), in happiness (given as a present for baptism or a wedding), in sorrow (a present given to church and priest during funeral). It was given to carpenters when they have built the first roof-spar during the putting on of the roof. Masons received it when building a house they finished building the first corner. Mirrors and sacred pictures in rooms were decorated with them or they used to be hanged on special hangers on walls. At Easter eggs were brought for consecration to church in a basket covered by a towel. They are woven from flax, hemp, cotton and their mixtures. They are woven in two yarns, in linen technique, but they can be also woven in four yarns. The weaving width is from 40-44 cm and length varies from 60-120 cm. Decoration, which is at selvage along the length, ranges from a simple one in stripe forms to a magnificent relief ornament made on a weaving-loom. Red color dominates decoration, and motives are usually geometrical.
More...
Научни скуп „Културно-историјска баштина Јужне Србије“, Лесковац, 22. и 23. октобра 2010. године / Conference “Cultural and Historical Heritage of South Serbia”, Leskovac, 22nd and 23rd of October 2010
More...
Istraživanjima vezanim uz kućno rukotvorstvo voditeljica se projekta počela baviti ranije, pa su upravo temeljne spoznaje o tom problemu postale uporište za predlaganje projekta. Ministarstvo znanosti, obrazovanja i športa odobrilo je u rujnu 2002. trogodišnje financiranje projekta. Projekt je, dakle, trebao tarajati do 2005, ali je nakon revizije projekata financiranje nastavljeno do kraja 2006.
More...
The paper examines the Austrian interest in the folk artistic expression in Dalmatia. The most important was the book Dalmatien und seine Volkskunst published in German in 1910. and in Croatian in 1912. The author was an Austrian collector Natalie Bruck Auffenberg, who was travelling across Dalmatia, and collecting many things on the spot. The concept of Dalmatian folk art was established at the beginning of the 20th century under the protectorate of the Archduchess Maria Josepha. It was a part of Austro-Hungarian official interpretation of history and culture with the united Monarchy as the central idea. The folk art was understood as an archaic form of great art, in accordance with aesthetic ideals of the middle class. It was evaluated as a primitive artistic expression without great influences of the western art, so it corresponded with some Secession tendencies. These Central European influences contributed to processes of cultural modernization in Dalmatia. The local intellectuals became aware of the significance of the traditional culture and began to protect folk art as national treasure. These ideas were dominant in the activities of the Architectural, Arts and Crafts School (Graditeljska, zanatlijska i umjetnička škola) and the Regional Museum of Folk Arts and Crafts (Pokrajinski muzej za narodni obrt i umjetnost) in Split. Kamilo Tončić, who graduated from Technical College in Vienna, was the founder of both institutions. The leading functions of the new institutions in Split were artistic education and conservation of folk art as well as linking up with the rising tourism. So, the recognition of the folk artistic expression in Dalmatia reached a peak in the period before the First World War.
More...
Seljačka sloga was a cultural (educational) and charitable organization which was very active in the period from 1926 until 1929, and in the second period from 1935 until 1940. It was formed as an answer to the request for the raising of the consciousness of the peasants about their own position and heightening their awareness of the Croatian national values. In the beginning of the process, the members of the intelligentsia lead the way, but after they completed certain tasks, they would hand over the organization to the members of the rural population. The subject of this article is the relationship between Seljačka sloga and the folk costume in everyday life and in the folk festivals Smotra folklora, organized by Seljačka sloga. Two periods were investigated. In the year 1929, Sloga ceased with its activities due to the dictatorial regime of Kraljevina Jugoslavija, but continued with its work after the introduction of the parliamentarian regime in 1935. After the World War II, Sloga was still active for a short period of time, but in quite different political surroundings. Part of its activities in both mentioned periods was the introduction of literacy to rural population, formation of common courts, helping the poorer communities, renewal of the cultivation of textile plants (flax and hemp), the preservation of the folk costume, folk songs and dances, the preservation of the folk customs, encouraging the peasants to engage in literature, and organizing local and county folk festivals in the town of Zagreb. It also published periodicals Seljačka prosvjeta (1926-1929) and Seljačka sloga (1936-1940). This article outlines the activities of Seljačka sloga connected to the renewal of the traditional cultivation of flax and hemp, their traditional manufacture and production of home-made cloth, and sawing of clothes inside a family. The organization tried to prevent the extinction of folk costume, which was an inevitable consequence of the fast-approaching capitalism. The development of technology, trade and traffic speeded up the way people lived. In the light of these new developmental trends, a slow traditional clothes manufacture had to be replaced with something that was much more practical. The process of textile plant sowing and their subsequent manufacture could not possibly find a place in the developed civil society. Seljačka sloga meant well, but acted rather naively, by putting itself against the society and economic development. One of the tasks Seljačka sloga tried to complete was to establish the origin (beginning) of the specifically Croatian elements in folk costumes, since many of them were transformed and changed due to the internal (geographic) and external factors such as trade or several centuries long occupation of Croatian land. Although this task itself appeared impossible, Seljačka sloga was nevertheless very successful in the preservation of traditional folk costumes and in giving support to the rural population. The most important results in the restoration of folk costumes were evident in local, and especially main folk festivals held in Zagreb in 1926,1927, 1929, and in the period from 1935 until 1940, which celebrated the birthday of Radi brothers on June 11. The application forms for the festivals reveal the results and comments on successful or unsuccessful restoration of folk costumes. Seljačka sloga considered the folk costume, folk customs and folk music the most important distinctive features of Croatian nation. That was the way the Croats could present themselves to the world. Although many started wearing traditional folk costumes for folk festivals and, even, holidays, there were no confirmations of the use of folk costume in everyday life. This article mainly dealt with the material found in the publications of Seljačka sloga. These contained the demands by the Head office, the reports done by experts and peasants on their attempts to renew the textile plants cultivation, the weaving and sawing of the clothes, then the reports from all Zagreb folk festivals and newspaper clippings covering the festivals, together with everything peasants themselves wrote on their life and region they came from. The second period was characterized by the joint efforts of Seljačka sloga and of the ethnologists, who were experts on 'rural life'. They became crucial in attempting to establish the 'indigenous Croatian elements', which the continuously tried to discern.Sloga tried to preserve the Croatian identity which was threatened by the mostly Serbian government in Kraljevina Srba, Hrvata i Slovenaca which lately became Kraljevina Jugoslavija. One of the consequences of the oppressive regime was the enhanced influence of Seljačka sloga which became accepted among all of Croatian population. Croatian peasants' party and Seljačka sloga were the only institutions which supported the peasants and recognized them as part of Croatian political society. Seljačka sloga tried to achieve international relations between rural and urban population. The world crisis in the 1930-ies and high taxes in Croatia, probably encouraged Seljačka sloga to promote autonomy of traditional economy in all of the segments, to increase their independence from the world market.
More...
The present work represents a translation of a brochure named “Poor Pomaks” from Ottoman Turkish to Bulgarian. This brochure gives very interesting information about the forced conversion in Christianity of the Pomaks in 1913. Printed in the publishing house "Hayriye and its associates", the only surviving copy of the brochure is preserved in the archive of the Ottoman Bank in Istanbul. There are a number of brochures printed by this publishing house. Between the years 1912-1915, 4 brochures with the similar topics were published. The brochure “Poor Pomaks” is the fourth one. The author of the “Poor Pomaks” brochure is not known. The brochure consists of 29 pages. The first 8 pages of the text contains the author's opinion about Bulgarians and Turkish-Bulgarian relations. In the other twenty-two pages, the author gives a place for stories about the torture and cruelty experienced by 150,000 Pomaks who were subjected to forced conversion in 1913. The important thing in this account, which is a valuable source of conversion, is that it testifies to real-world events, villages, and sacrifices. The territorial coverage of the conversion in the regions with numerous Pomaks populations and mainly the villages of today's Plovdiv, Smolyan, Pazardzhik, Kardzhali and Blagoevgrad regions in Bulgaria and the northern parts of Western Thrace in Greece are clearly outlined. The last two pages of the brochure include a letter and an epilogue. In the epilogue, the author makes a critical assessment of the behavior of the big states and of the Balkan allies during the Balkan War. Two photos are also featured in the brochure, one of which has a great historical value because it is one of the few preserved to our day authentic photographs of the victims and the baptists.
More...