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Case study of the specific situation of leisure in the case of a woman which has a lot of social statuses and fullfils a lot of social roles. From all these, the author finds that the most important are: the mother status and role, the wife status and role, and the status and role of the woman with academic carreer. The structure of her time, especially of her leisure time has greatly changed in the last three years, when she gave birth to a little son.
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The article deals with the problems of suprasegmental phonetics of the Western (by the example of the Canin dialect) and the Eastern (by the example of the Yamal dialect) territorial varieties of the Tundra Nenets language. The basic prosodic features and acoustic characteristics of stress in underived disyllabic nouns in the Canin and Yamal dialects of Tundra Nenets are considered in the article.
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The article considers two historically unrelated types of de-identifying (constituent) nominal negation in the Urum language. The first of the two grammatical constructions is based on the post-nominal marker dögül. The second negative construction is a combination of a negative verbal suffix and marked word order. The article also demonstrates the way the two negation types are functionally distributed through the language. Finally, it considers the common features of both grammatical constructions, and those features can be described as the core model of the Urum de-identifying nominal negation.
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The article contains new etymological suggestions for several Balto-Finnic words that have no external parallels according to the most complete etymological dictionaries of the Balto-Finnic languages or, in the same sources, are considered as Germanic borrowings. In all cases under consideration, involving Balto-Finnic material in Uralic comparison turns out to be possible with taking into account some Ugric or Samoyedic data.
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This article discusses the sacral meaning of numbers in the Bashkir language. The ethnocultural sense of numbers has been fixed in the people’s language, folklore, spiritual and material culture. The article offers a description of the sacral meaning of such numbers as 1, 2, 3, 4, 5, 7, 9, 12, 40, 100 and 1,000, which shape the Bashkirs’ numerical notions in the frame of the linguistic worldview.
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This article is a prolongation of a complex research of the peculiarities of the semantic derivation of nouns by the example of the Selkup language. The article deals with the questions of the semantic structure of some somatic terms in connection with typology of derivative meanings.
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Among finno-ugrists there is a diffused opinion about the antiquity of coordinational compounding (formation of double, or pair words) in the Finno-Ugric languages. The usage of double words in ancient texts could be strong evidence for this. But Komi written texts appear only from the 14th century, the written Udmurt, Mari, Mordvinian, Khanty and Mansi (languages which are analyzed in this article) texts appear much later. The earliest fixations of two Komi double words are found in “The Church Rule written in 1608”. Indirect evidence for the antiquity of coordinational compounding is also investigated in this article, and especially etymologically double words Komi мывкыд and Udmurt мылкыд which in [Lytkin, Gulʹaev 1970] are brought to Permian *mu˙l-ku˙d.
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Julija Koš, Alef Bet židovstva, Pogled u krug židovske povijesti, religije i običaja, Zagreb 1999, f.250. Lumnije Kadriu “Glokalizimi Perceptime Etnokulturore”, Instituti Albanologjik- Prishtinë. 2009 Ismail Muharremi, Shqiptarët e Medvegjës nëpër shekuj 1-2, Prishtinë, 2010, fq. 808. Leontina Gega-Musa, Refleksione Folkloristike, Instituti Albanologjik, Prishtinë 2011, f. 358. Arbnora Dushi “Folklori: përtej kufijve”, IAP, Prishtinë 2011, f. 373. Prof. dr. Drita Halimi-Statovci “NJË JETË NDËRMJET SHKENCËS DHE ATDHETARISË”, IAP, Prishtinë, 2011 - (vëllimi V i kompletit të Kadri Halimit) Dr. Bexhet Asani, Lirika popullore shqiptare në Maqedoni (studim monografik), Strugë, 2011, f. 267. Në gjurmë të Kanunit - kultura shqiptare në Kosovën multietnike, Poznanj, 2011, f. 210 Viktor Gashi - Thesare etnografike, shtypshkronja Dukagjini, Pejë, 2012, f. 203 Mitja Guštin, Na obroncima Rumije/ Në shpatijet e Rumisë/ On the slopes of the Rumija Mountain, Littera picta, Ljubljana 2012, f.106. Vaso S. Tole, “100 Këngë, himne dhe marshe patriotike shqiptare” QKMBM, Tiranë, 2012, f.233
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В статъе рассматриваются концепции времени и истории в болгарском средневековом обществе, языческом и потом христианском, на основе Именника болгарских князей (ханов). Этот текст дошел до нас в поздных русских списках, находящихся в составе Еллинского и Римского летописца, где следует непосредственно за библейской Четвертой книгой Царств. Таким образом новокрещенные болгары приобщются к библейской истории Человечества, смысл которойè — Спасение людей.
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In her “Alexiad”, Anna Komnene had left various fragmented statements from wich we noticed her knowledge of many components of westeuropean feudalism. By reciprocal comparison of Anna’s statements and by analysis of separate Anna’s statements on the ground of westeuropean feudalism’s erudition, we managed to prove, notice or verify Anna’s knowledge of the following components: hommage, vassal`s oath of fealty, “ordinary” vassal, liege vassal, feudal curia, feudal consilium, feudal primogeniture, ordeal by battle, count, sergeant, constable, chevalier. Also, we tried to establish the concrete details wich Anne had known about each of these components.
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In this paper, I want to demonstrate how modern technology can be employed in the sustainability strategy of an indigenous person who is trying to hold on to a traditional mode of existence. In the case of Yuri Vella, who is the main research subject of this study, modern technology is not only used for carrying out everyday domestic and economic activities. For him it is also a tool to withstand corporate pressure on traditional sources of livelihood. Yuri Vella has incorporated a wide range of modern technological devices into his forest universe. I will argue that one of the most crucial technological items he is relying on in his daily struggle for economic, cultural and political survival is a car. Paradoxically, the extraction of oil that is needed to sustain his “automobility”, is a principal factor that is threatening his indigenous way of life in this oil-rich region of Western Siberia.
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In this article the Evenki way of moving is studied with an intention to reformulate the place of movement in modern hunter-gathering cultures. Firstly, the data collected during the fieldworks among two Evenki groups will be presented in a form of special maps carrying information not only about the routes but also various activities. Both groups are cut from each other by a mountain ridge and live in slightly different ecological and social environments, which have a contribution to the difference in their movements. With the one group of horse herders living on the frontier between steppe and taiga and the other group relying on reindeer herding and living deep in taiga, the consequential differences in their mobility routes did not touch the basic patterns in the way their mobility is organized. The second part of the article is devoted to one of this shared basic pattern, the way the Evenki walk by foot. This part is devoted to a comparison between how this cultural practice is understood by Buryats, cattle breeding people, and our own interpretations based on fieldwork materials. The comparing of this two views of outsiders on the one of the most basic and routine practice will give the opportunity to study the relationship between a specific way of moving and hunting. The remained part of the article tracks the interrelations between such aspects of Evenki culture as ways of moving, the idea of self and territory organization.
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In the process of integrating the Northern areas into the Russian world, both missionaries and Soviet activists have endeavoured to change the local population’s minds and worldview, in order to get it in compliance with the new world they were bringing. But the indigenous population was nomadic. This presented a considerable challenge to the enlighteners. How did they cope with it? Did they attempt to become “temporarily” nomads themselves or did they try to compel the people to change also their way of life? Were there differences in strategies between the Christian missionaries of the turn of the 19th and 20th centuries and the Soviet “cultural construction” activists? These are the questions this article attempts to find an answer to.
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In this article I want to discuss the notion of distance, movement and civilisation in Siberia. I focus on a particular type of people – traders – and their movements. The travels of traders in Siberia accompany the movement of goods and money and this movement is the main reason for their travels. In Siberia there exist many different perceptions of space and time. Incomers perceive the territory as a network linking the islands of civilisation. A Siberian native or sibiriak views his country as a large territory that is harsh and where movement needs a special investment in time and energy. I would like to show that traders as both incomers and sibiriaki define space, distances and time in a way that unites both discourses. The construction of space and distance is affected by economic, social and cultural factors that are rooted in the history of the region and a life style caused by the climate, economy and historical development of the region.
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