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1

Kabelid vepsa Šimjärve piirkonnas (19. sajandi lõpp, 20. sajandi algus)

100%
Vinokurova I.
Mäetagused
|
2023
|
vol. 88
35-52
EN
In recent decades, a significant number of works have been published in Russian ethnology, devoted to the study of various forms of religiosity of the population in direct connection with certain territories in different historical periods, which has become established in science as a special concept and approach called “religious landscape”. This approach turned out to be productive in identifying the peculiarities of the spread of Orthodox traditions in a certain territory, as well as in solving modern all-Russian problems of preserving the cultural heritage of rapidly disappearing villages. The article, based on a significant set of sources, reveals the features of the topography of chapels in the cultural landscape of the Veps of Shimozerye, Lodeynopolsky district, Olonets province, at the end of the 19th to the beginning of the 20th centuries, the motives for their construction, the dedication of chapels and their functions in the parish life of Vepsian villages. Nowadays, this deserted territory with destroyed Orthodox shrines is constantly visited by tourists. During the study, the motives for the construction of chapels were identified, which provide an explanation for their placement in the cultural landscape of Shimozerye: distance from the church, vow, appearance of an icon, reconstruction on the site of a lost shrine, consecration of ancient burials of the ancestors of a given settlement. The chapels were used exclusively for church services during local holidays, and played an important role in strengthening social and kinship communications and, ultimately, uniting Vepsian villages. Their use in funeral services, in comparison with other territories, has not been identified. An analysis of the chapel dedications revealed the dominance of the names of Nicholas the Wonderworker, Elijah the Prophet, the Savior, and the Mother of God, who were considered the patrons of agriculture among the Veps. Hence, chapels as places of communication with these patrons, played an important role in ensuring the peasants’ future harvest. Single dedications to the patrons of livestock (Saints Florus and Laurus), driving livestock to the chapels, reveal another function of the chapels and the holidays associated with them – the protection of livestock. In the past, the abandoned Shimozersky region had exeptional holidays that captured the intermingling of unique folk and Christian events, for example: the baptism of the Veps of this area and the Nativity of St. Nicholas the Wonderworker, lost in Russia; holiday of the harvest and the Kazan Icon of the Mother of God.
2
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Mariazell a jeho obliba u jihomoravských poutníků v 18. století

86%
Valešová B.
Národopisný věstník
|
2022
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vol. 39_(81)
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issue 1
42-70
EN
The author deals with Baroque pilgrimages to Styrian Mariazell where people searched for help and solace, or they came there with gratitude for grace received from heaven. The information is drawn from surviving archival sources of both printed and written nature; these include pilgrim handbooks, books of miracles, and the direct testimony of a participant (celfotr) from the South Moravian town of Znojmo. The study focusses on the pilgrim and his or her duties associated with the preparation for the pilgrimage, such as providing for the farm and arranging money for the journey, but spiritual preparation was also important. The journey itself and the activities associated with the pilgrimage practice are also reflected. The main purpose of the journey was to see the object of reverence, the marvellous statue of the Virgin Mary; this was accompanied by ritualised acts, but the pilgrimage also had a completely secular aspect, such as purchase of various devotionals related to the pilgrimage site. The return journey did not have as strict rules as the journey to the pilgrimage site, but there are also interesting elements, e. g. the regular visit to Maria Taferl, another important Marian pilgrimage site in Lower Austria. Pilgrimages of Moravian inhabitants to Mariazell are observed in the period of the greatest flowering of this phenomenon in the first two thirds of the 18th century, but for capacity reasons the author does not take into account essential changes concerning Baroque religiosity that took place in the last third of the 18th century.
3
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LA FIESTA DE LA VIRGEN DE URCUPIÑA

86%
Llanos Sanchez L.
Forum Teologiczne
|
2018
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vol. 19
117-124
ES
En el presente artículo se describe la festividad de la Virgen de Urcupiña en el departamento de Cochabamba – Bolivia. Esta fiesta mariana ha traspasado las fronteras bolivianas ya que durante el mes de agosto cada año acoge a peregrinos de todo el país y otros países. En general los migrantes bolivianos regresan a venerar a la imagen de la Virgen de la asunción en su advocación de Urcupiña. En la primera parte se presenta el origen de la festividad y la tradición que se relata de las apariciones de una bella señora a una niña pastorcita de ovejas en el cerro de cota en Quillacollo. Asimismo, se desarrolla las acciones pastorales que realiza la arquidiócesis de Cochabamba para acrecentar la devoción y piedad a Maria. Estas acciones como la peregrinación, la celebración eucarística como eje central de esta fiesta y la practica de algunos rituales del hombre y mujer andino de estas tierras. Finalmente, la práctica de rituales ancestrales que reflejan el sincretismo religioso de una nueva reinterpretación de rituales como la k´oa, la ch´alla y el encendido de velas. Por tanto, es una fiesta impregnada de profunda religiosidad popular que congrega a multitudes en donde exhiben su piedad, su folclore y algunos rituales precolombinos.
EN
This article describes the feast of the Virgin of Urcupiña which is popular in the district of Cochabamba - Bolivia. Celebrations of this Marian feast have crossed the Bolivian borders. Pilgrims from all over the country and from abroad are welcomed here in August each year. In general, Bolivian immigrants return to celebrate the image of the Virgin during celebrations in Urcupiña. First, the article shows the origin of the feast and the tradition associated with the appearance of a beautiful Woman to a little shepherd girl on the hill Quillacollo. Since that time, pastoral projects of the archdiocese of Cochabamba have been developing to increase devotion and piety for Our Lady. These initiatives include the pilgrimage, the Eucharist as the central axis of the celebrations and the practice of some Andean rituals performed by men and women from these territory. The cult of ancestors is maintained here which reflects religious syncretism grew out of the reinterpretation of rituals such as k'oa, ch'alla and lighting candles. They are therefore ceremonies penetrated by deep popular religiosity, which gathers crowds manifesting their piety, folklore and some pre-Columbian customs
4
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Kultura ludowa Mazowsza w dorocznej obrzędowości Warmiaków

72%
Hochleitner J.
Zeszyty Naukowe Ostrołęckiego Towarzystwa Naukowego
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2014
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vol. Zeszyt
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issue XXVIII
76-94
EN
When the colonists arrived in Mazovia in the late Middle Ages introduced many customs to regional culture borderlands of Warmia and Mazury. The remains of this culture testify to the universal content which, together with the adoption of Christianity perpetuated for many centuries original folk culture. Entering Christianity in these lands, however, was open to accepting existing practices. Many rituals and folk customs were introduced into the Church calendar. Described below economic work based primarily on common knowledge, passed on from generation to generation.
PL
Gdy przybyli mazowieccy koloniści u schyłku średniowiecza wprowadzili wiele zwyczajów do kultury regionalnej pogranicza warmińsko-mazurskiego. Pozostałości tej kultury świadczą o uniwersalnych treściach, które wraz z przyjęciem chrześcijaństwa utrwaliły na wiele stuleci oryginalną kulturę ludową. Chrześcijaństwo wkraczające na te ziemie było jednak otwarte na przyjmowanie zastanych praktyk. Wiele obrzędów i ludowych zwyczajów wprowadzono do kalendarza kościelnego. Opisywane poniżej prace gospodarcze opierały się przede wszystkim na wiedzy potocznej, przekazywanej z pokolenia na pokolenie.
5

Badania nad religijnością ludową w Katedrze Religiologii i Misjologii KUL

72%
Kupisiński Z.
|
2018
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vol. 65
|
issue 9: Teologia fundamentalna i religiologia
131-147
EN
The article presents the historical activity, specificity and thematic scope of research conducted by faculty members and students, with particular focus on postdoctoral (habilitation), doctoral and master theses that were written on the subject of folk religiosity at the Department of Religious Studies and Missiology of John Paul II Catholic University of Lublin. In order to explain their methodology and the method of analysis of the collected source material deriving from ethnographic field studies into social and spiritual folk culture, the article presents the main themes of the examined annual rituals (Advent, Christmas, Lent, Easter) and the rites of passage (wedding, funeral). Many articles on folk rituals and religiosity have been published in journals and scientific monographs.
PL
Artykuł prezentuje działalność, specyfikę i tematykę badań Katedry Religiologii i Misjologii nad religijnością ludową. Zarówno pracownicy naukowi, jak i studenci mogą poszczycić się znacznymi osiągnięciami w tym zakresie, o czym świadczą prace dyplomowe powstałe w Katedrze. W przypadku pracowników naukowych uwidacznia się to w obecności na konferencjach naukowych, gdzie wygłaszano referaty, które następnie ukazywały się w formie zbiorowych publikacji. Wiele artykułów z zakresu obrzędowości i religijności ludowej zostało opublikowanych w czasopismach i monografiach naukowych. W pracach zwraca się także uwagę na przemiany, jakie nastąpiły w obrzędowości dorocznej, weselnej czy pogrzebowej na przestrzeni ostatnich lat. Zmiany dokonują się na wielu płaszczyznach życia społecznego, kulturowego czy gospodarczego, nie ominęły również ludowej obrzędowości. Pomimo wkradania się w tę społeczność nowych trendów, tak często pochodzących z innych kultur, mieszkańcy wsi (w zależności od regionu Polski) na współczesny sposób reaktywują lub pielęgnują dawne zwyczaje i obrzędy ludowe. Rekonstrukcja tradycji ludowych i światopoglądu pozwala współczesnemu człowiekowi lepiej zrozumieć ludzkie zachowania w różnych kontekstach społecznych, historycznych i kulturowych, przez co zachęca do ponownego odczytania źródłowych materiałów etnograficznych, co z kolei pozwala lepiej rozpoznać i zrozumieć wiele stereotypów, zachowań i narracji obecnych we współczesnej kulturze polskiej i w przeżywaniu religii.
6

Dni krzyżowe w polskiej religijności ludowej

72%
Kupisiński Z.
|
2017
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vol. 64
|
issue 9: Teologia fundamentalna i religiologia
123-135
EN
In the liturgical calendar of the Catholic Church on the festivals of saints there is a number of customs and religious rituals related to the agrarian work. In the spring one of this kind of celebration in the folk religion was the Feast of St. Mark's (25.04), when people prayed for abundant harvest and protection from all natural disasters, as well as Rogation Days celebrated before the feast of the Ascension (Monday, Tuesday, Wednesday). These customs have their origins in the fifth century in Gaul (France), from the sixth century they were also practiced in Rome. During supplicatory procession the faithful stopped at the roadside chapels and crosses, chanting litanies, and from the ninth century this was “Litany of the Saints”, antiphons and psalms in honor of a patron saint or other saints who enjoyed a particular devotion in a given parish or diocese. The procession ended in a church, where Mass was celebrated. Currently in Poland the feast of the Ascension is celebrated on the Sunday before Pentecost. Rogation Days are also called days of prayer for good harvests and in the intention of countries suffering starvation. It is recommended to organize supplicatory processions and celebration of the votive Mass on Monday “in the period of sowing”, on Tuesday – “the sanctification of human labor” and on Wednesday – “for the hungry.”
PL
W kalendarzu liturgicznym Kościoła katolickiego przy wspomnieniach świętych powstało wiele zwyczajów i obrzędów religijnych związanych z pracami agrarnymi. W okresie wiosennym takim świętem w religijności ludowej był dzień św. Marka (25.04), kiedy to modlono się o urodzaje i zachowanie od wszelkich klęsk żywiołowych, a także Dni krzyżowe obchodzone przed uroczystością Wniebowstąpienia Pańskiego (poniedziałek, wtorek, środa). Początek tych zwyczajów obserwujemy w V wieku w Galii (Francja), a od VI wieku również w Rzymie. Podczas procesji błagalnych zatrzymywano się przy kaplicach i krzyżach przydrożnych, śpiewano wezwania litanijne, a od IX wieku „Litanię do Wszystkich Świętych”, antyfony i psalmy ku czci patrona czy innych świętych cieszących się szczególnym nabożeństwem w danej parafii bądź diecezji. Procesja kończyła się w kościele, gdzie odprawiano Mszę świętą. Obecnie w Polsce obchodzi się święto Wniebowstąpienia Pańskiego w niedzielę przed Uroczystością Zesłania Ducha Świętego. Dni krzyżowe bywają nazywane dniami modlitw o dobre urodzaje oraz w intencji krajów głodujących. Poleca się organizowanie procesji błagalnych oraz odprawienie Mszy wotywnej kolejno: w poniedziałek „w okresie zasiewów”, we wtorek „o uświęcenie pracy ludzkiej”, a w środę – „za głodujących”.
7
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Adwentowi święci: Katarzyna i Andrzej w tradycji ludowej

58%
Kupisiński Z.
Roczniki Teologii Fundamentalnej i Religiologii
|
2010
|
vol. 2
137-152
EN
The aim of the paper is to present Saint Catharine of Alexandria and Saint Andrew in the context of country-folk religiosity and traditions. Memorials of these two Saints in the liturgy of the Roman Catholic Church fall at the end of liturgical year and the beginning of Advent. The Feasts of these two Saints also became the focal point of pre-Christian folk customs and beliefs pertaining mostly to matrimonial fortune-telling along with some magical accents. The vigil of the Feast of Saint Andrew was devoted to matrimonial predictions of young girls, whereas, the vigil of Saint Catharine's Feast Day was related to the same for young men. The author used ethnographic data gathered during field work conducted in the Opoczno region in the years 1990-1993, and in the Opoczno and Radom regions of Poland in the years 1995-2005. The first section contains a short biography of Saint Catharine, further broadened by description of her role in county-folk customs and traditions. In the second section, Saint Andrew was introduced in similar manner. The Feasts of these two Saints are interwoven with a wealth of folk beliefs in supernatural beings both good and malicious, which are believed to dwell on earth and affect human life. Under the influence of Christianity these two Saints have been drawn into the circle of folk beliefs, with some reference to pre-Christian cults. In present day Polish folk culture not much is left of those old beliefs and customs, and Saint Catharine and Saint Andrew are merely perceived as Patron Saints of pre-marital chastity and specific professions. The example set by these and other Saints is relevant to the lives of the contemporary faithful thought, since it shows how one can boldly follow Christ and preach the Gospel.
8
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Święci Katarzyna i Andrzej w religijności i tradycji ludowej regionu tomaszowskiego

58%
Nowak J.
Roczniki Teologii Fundamentalnej i Religiologii
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2012
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vol. 4
259-280
EN
The source basis of the present article is provided by the results of ethnographic field studies conducted by the author in 64 localities near Tomaszów Lubelski. In totally, in the period of six years (1995-2001), the author collected information from 314 respondents, with whom he carried out 346 interviews. In addition, 14 collective interviews were made, in which 8 to 14 persons participated. The area of Tomaszów marks the beginning of the point of contact between the Polish and Ukrainian cultures, which is why 30 Ukrainian respondents took part. The subject of the present paper is the description and analysis of former and contemporary folk rituals and beliefs connected with the liturgical reminiscences of saints Catherine and Andrew made in the light of phenomenological and comparative methods. Folk religiousness is simpler than academic theology and Christian liturgy; it permeates the needs of man, filling time and space, objects and actions. In folk rituals, certain magical and religious elements appeared and are interwoven, which comprise the cultural signs of life according to the pagan calendar. The saints, who take care of certain areas of life, strongly influence the imagination, giving a feeling of closeness and strengthening the faith of folk people. Beliefs concerning saints appear in private prayers, songs, proverbs, statements and legends. The cult of saints influences family life and peer groups, being the main themes at social meetings. Associated with the dates of Saints Catherine and Andrew are organized marital ceremonies, which create an atmosphere of joy and the country village’s social ties. The specific games of the men and women were to reveal future passions such as: priority in entering into marriage relationships and finding one’s spouse, even determining a certain person. Older people also associated St. Andrew’s feast day with activities concerning weather forecasting.
9
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Kult Świętej Barbary w polskiej religijności ludowej

58%
Kupisiński Z.
Roczniki Teologii Fundamentalnej i Religiologii
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2012
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vol. 4
241-257
EN
The purpose of this article is to show the importance of Saint Barbara in Polish traditions and folk religion. The study is based mainly on the author’s ethnographic field research conducted in the regions of Opoczno and Radom in 1990-1993, and in 1995-2005, as well as on research about St. Barbara’s cult featured in master’s theses and doctoral dissertations written at the Institute of Fundamental Theology of John Paul II Catholic University of Lublin. The article consists of three sections. First, the figure of St. Barbara is introduced with focus on her biography. In the second part, the role of this Saintly Woman in Polish folk religion is illuminated, and in the third section, the significance of the St. Barbara cult is presented through customs and folk proverbs. In Poland, the cult of St. Barbara has a very long and lively tradition, and can be traced to the Wawel Cathedral in Krakow. The first mention of this Saint in liturgy is found in the “Gertrude Psalter”, dating from 11th Century and belonging to a daughter of the early Polish King Mieszko II. St. Barbara is the patroness of a good death, virtuous brides and family life, and is the protectoress from fires, thunderstorms, and sickness of the plague, as well as cemetery chapels. She is venerated primarily by people who are exposed in their occupations to unexpected sudden death, such as miners, steel workers, sailors, fishermen, soldiers, masons, prisoners, bricklayers, gunners, carpenters, blacksmiths, and manufacturers of fireworks. Employees of these professions honor St. Barbara in their own specific ways. Placing the Feast of St. Barbara on December 4 has contributed to the fact that around her, as the Patroness of this day, there have arisen a lot of proverbs predicting the weather for Christmas. Some of these sayings have survived to modern times, and testify to the vitality of the cult of St. Barbara and her popularity in a folk religiosity in Poland.
10
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La percezione delle manifestazioni di religosità popolare siciliana nelle relazioni di viaggio di John James Blunt e Auguste de Forbin

58%
Walendziak-Genco E., Walendziak-Genco E.
Kwartalnik Neofilologiczny
|
2018
|
issue 4
11
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Figura Matki Boskiej Skępskiej jako wizerunek acheiropoietyczny

58%
Ciemiński Ł.
Literatura Ludowa
|
2022
|
vol. 66
|
issue 4
7-26
EN
The article discusses the phenomenon of the cult of the figure of Our Lady of Skępe as an acheiropoeitic image. The conviction regarding the existence of representations created thanks to divine intervention, functioning across Christianity, had its own image in Polish folk religiosity. The painting of Our Lady of Częstochowa is its most popular manifestation, but, as it turns out, it is not the only one. On the basis of field research and source studies (devotional literature, indulgence songs) conducted by the author it is proven and discussed that some worshippers of the Madonna of Skępe are convinced that the figure is of supernatural origin. The narrations concerning the miraculous image, based in topoi of Bizantine provenance, are enriched with their own, particular elements. These issues are inscribed into the cycle of stories concerning the origins of the sanctuary in the Dobrzyń Land, whose range of influence includes also Kuyavia and Mazovia, making the image found in Skępe an interesting example of Marian acheiropoieta.
PL
Artykuł opisujący fenomen kultu figury Matki Boskiej Skępskiej jako wizerunek o charakterze acheiropoietycznym. Funkcjonujące w chrześcijaństwie wygląd o zapewnieniu przedstawionym dzięki boskiej interwencji a także obliczone własne w polskiej religijności typu ludowego. Jego najbardziej znaną, ale jak się wydaje – niejedyną – manifestacją jest obraz Matki Boskiej Częstochowskiej. Na podstawie obserwacji autora badań terenowych oraz studiów nad źródłami (literatura dewocyjna, pieśni odpustowe) dowiedziono i omówiono obecność wśród części czcicieli skępskiej Madonny zbadano nadprzyrodzonym po wejściu do rzeźby. Narracje dotyczące cudownego wizerunku, opierając się na posiadających proweniencję bizantyńską toposach, są charakterystyczne dla ich elementów.
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