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1

Folk Ensembles of National Minorities in the Czech Lands, and Majority Folklore Movement. (On the example of a selected sample of ensembles and their activities after the Second World War).

100%
Sulitka A.
Národopisná revue (Journal of Ethnology)
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2020
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issue 1
59 - 71
EN
The study points out the dissimilarity of minority folk ensembles and groups in the Czech Republic to the mainstream of ensembles in folklore movement of the majority society after the Second World War. The text is based on knowledge gained in the field research, conducted in the years 2018 and 2019, meaning interviews with leaders and former members of selected minority folk ensembles. From the present-day composition of the “acknowledged” national minorities in the Czech Republic (Belarusian, Bulgarian, Croatian, Hungarian, German, Polish, Roma, Ruthenian, Russian, Greek, Slovak, Serbian, Ukrainian, and Vietnamese), the research sample focuses, due to the limited scope of the paper, on four minorities (Polish, Slovak, Ruthenian, and German), which provide a relevant starting point for the theme. Activity of particular folk ensembles and groups is inherent in association activities of all national minorities. In contrast to folk ensembles of the majority society, the common denominator in most minority ensembles is their efforts to have effect on the safeguarding of cultural traditions of minority societies as one of the dominating attributes of their identity.
2

Národní ústav lidové kultury a Mezinárodní folklorní festival ve Strážnici. (K 60. výročí založení ústavu a 70. výročí konání festivalu)

100%
Krist J., Pavlicová M.
Národopisná revue (Journal of Ethnology)
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2015
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vol. 25
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issue 4
278 - 291
EN
Since 1946, the biggest folklore festival in the Czech Republic has been organized in the Southern-Moravian town of Strážnice. Since 1956, a professional institution has worked there that deals with research into folk culture and its protection. The institution is called the National Institute of Folk Culture and belongs to the Ministry of Culture at the present. The Institute was established based on the activity of an office which organized the folklore festival, and enlarged to the contemporary estimable size with overlaps to domestic and international cultural and political stage. In general, the Institute’s focus is on intangible cultural heritage at its practical and theoretical levels. The International Folklore Festival Strážnice has evolved from the original Czechoslovak show of folk songs and dances into the dimensions that allow it to rank among big European festivals with different ways of presentation of traditional folk culture. The cooperation between the National Institute of Folk Culture and the International Folklore Festival Strážnice as well as their anniversaries were the reason for this study. The authors also explain social contexts that led to the interest in folk culture and its demonstration in Czechoslovakia and the Czech Republic.
3

Hudební folklorismus v Polsku: historický přehled

100%
Dahlig P.
Národopisná revue (Journal of Ethnology)
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2016
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vol. 26
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issue 1
44 - 55
EN
The aim of the article is to show how the ethno/musicologists, folklorists, music teachers, broadcasting people a.o. have influenced traditional peasant culture in time of basic transformation during the 20th century, and how they have contributed to its documentation and understanding. This review has an exemplary character. Each European country has its own history in this respect. The text has three parts. In the first one, the folklore is confronted with a social history, especially with the process of withdrawal of the isolation in peasants communities and with the filtering of traditional music while it gained new realms of circulation. The second one is dedicated to generations of ethnomusicologists, who created and discovered new topics enlarging the range of ethnomusicology and concept of folklorism towards the cultural and social studies. The third part is connected with contemporary functions of music traditions and roles of ethnomusicologists with the stress on the applied ethnomusicology. The comments on the applied ethnomusicology summarize the author’s experience gained during field research since 1975 and try to present how the past in the realm of traditional culture and music is transformed in the contemporaneity or, rather, how the history becomes united within the contemporary time. The text is closed with a self-reflection of the ethnomusicologist, because “objective” folklore studies are hardly to be imagined, and the individual self-criticism remains as well useful as necessary.
4
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Lidová kultura ve službách národní nostalgie: maďarské a polské taneční domy

88%
Kuligowski W.
Národopisný věstník
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2018
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vol. 35_(77)
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issue 2
61-72
EN
In an article, I would like to present the mechanism for the politization of folklore, reaching for European examples. What interests me the most in this context is the idiom of traditional folk music and contemporary folk music. Then I will draw up contemporary strategies of manipulating tradition. Case study will be for me the movement of dance houses in Hungary and Poland. I decided to compare these two cases, because Polish dance houses are genetically and ideologically - which I will try to prove - related to the Hungarian ones. The analysis presented is based on the method of participant observation (Budapest, Poznań) and interviews with Polish dance house activists.
5
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Lidový tanec jako pohyb i emoce

88%
Pavlicová M.
Národopisný věstník
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2009
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vol. 26_(68)
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issue 1
76-84
EN
It is first of all ethnology, which deals professionally with the folk dance in the Czech milieu, even when the interest in it falls into the other branches of science. Musicology or choreology consider it rather as a marginalized object of their research. It is a certain paradox, because ethnology, in certain phases of its development, considered the dance as folk art and in this spirit it dealt with this phenomenon. Attention was concentrated on the aesthetically valuable dance presentations and interest was thus oriented, above all, to the traditional dance culture and its residues. Human being, however, expresses his emotions by all kinds of motion and disappearance of traditional repertoire did not imply disappearance of the dance as such. The anthropological approaches help us to study dance culture in the broadest sense of the word. It is the stage folklorism, which we should include in this culture as well. In addition to intermediation of the folk dance knowledge, this way of dance can reveal the inner world of the dancer. Broadly defined research and interference of branches is thus the basis for further development of ethnochoreology, a significant subdiscipline of ethnology.
6
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Sociální souvislosti folklorismu na Moravě na konci 19. století

88%
Doušek R.
Český lid: etnologický časopis (Český lid: Ethnological journal)
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2016
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vol. 103
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issue 2
199-216
EN
Based on identifi ed contacts and crises in rural Moravia, and using the explicitly obvious symbolism of traditional rural culture, this paper presents folklorism as a symbolic system, utilized in late 19th-century rural Moravia within three often overlapping ideological discourses: Czech nationalism and conservatism (often founded in religion), as well as emancipation tendencies of the countryside, even if in reality, the ideologies had often overlapped. The paper concludes that in our attempt to understand the shared folklorism in late 19th-century rural Moravia, we need to take into consideration the as yet overlooked crisis of the countryside, caused by emerging industrialization and urbanization. One of its symptoms was the depopulation of the countryside, which had either outright destroyed some parts of rural Moravia, and created a pressure in others. In relatively wellpreserved, suffi ciently populated rural communities, this could have created conditions suitable for utilizing the symbolic potential of folklorism to emphasize the merits and virtues of rural life and present the countryside as a suitably cultured space for living.
7
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Arnošt Kubeša jako představitel folklorního hnutí na Valašsku

75%
Volčík O.
Národopisný věstník
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2019
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vol. 36_(78)
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issue 1
51-66
EN
The celebration of The Wallachian Year held in 1925 significantly influenced the development of folklore movement in the ethnographic region of Moravian Wallachia. This event inspired Arnošt Kubeša to promote traditional folk music and dances as part of his teaching career. For this purpose he founded with his students the first Wallachian Circle in the mid-1930s, he organised its public performances (as well as the first foreign tour of this kind of an ensemble) and continued to found other circles in the end. After his involuntary retirement from the education system due to his "political and ideological unreliability" and his withdrawal from the leading positions in folklore movement associations, Arnošt Kubeša started a new career as a museum employee. This study refers to his activities which contributed to the development of folklore in its second existence.
8
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Slovácký verbuňk jako tradice i performance

75%
Jagošová A.
Národopisný věstník
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2023
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vol. 40_(82)
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issue 1
29-40
EN
The Slovácko verbuňk is a solo male dance of jumping nature. Originally, it was part of military recruiting and was danced by soldiers or, much more often, by the recruiters. Verbuňk had many functions. Some of them, for example the psychological and the symbolic and social ones, have already disappeared, some others, such as the identification, erotic, and competitive ones have survived to date. It is due to the competitive feature of the dance that a “dance race” has been organized at the International Folklore Festival in Strážnice since its foundation; the Festival has given rise to the Contest for the Best Dancer of the Slovácko Verbuňk. This has significantly changed the form of the Slovácko verbuňk - for example, the Contest has supressed the improvisation, but increased the awareness of the dance and attracted many dancers who want to learn it. The performance of the Slovácko verbuňk by child dancers is a phenomenon of the last twenty years. This fact has its supporters and opponents among Slovácko verbuňk dancers and leaders of folk ensembles.
9
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Svatodušní obchůzka královniček ve Svatobořicích-Mistříně. K současnému stavu obyčejové tradice

75%
Drastil P.
Národopisný věstník
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2023
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vol. 40_(82)
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issue 1
41-61
EN
Applying the micro-historical approach, the presented study maps fifteen years of the renewed tradition of Královničky [Little Queens] in the Slovácko village of Svatobořice- Mistřín (District of Hodonín, Czech Republic). The treatise contains an analysis of transformations that the custom has undergone for the quite short time of its existence. Attention was paid both to the initiating impetuses and motivations leading to the revival, and to the role of persons and groups that have taken part in organizing the custom. One of the major objectives was to analyse the social and other functions that the Královničky (tied to Pentecost) are fulfilling towards the actors and the whole local community.
10

The Image of Staged Folk Culture: From the Presentation of Traditions to a Staged Genre

75%
Pavlicová M.
Národopisná revue (Journal of Ethnology)
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2021
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vol. 31
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issue 5
21 - 32
EN
The study deals with the presentation of folk culture expressions on stage and tries to answer the questions that arise in this context. They relate both to the genesis of the presentation of folk traditions and to the subsequent developments that formed demonstrations of folk culture into a staged genre with artistic ambitions. Based on examples of selected expressions of folk culture in the Czech environment − especially expressions of folklore, which, alongside customary traditions, were always the backbone of staged presentations − the study shows how the demonstration of folk culture expressions was approached, how the performances were accepted by audiences, and which functions (ideological, artistic, and entertainment) were attributed to them. Another important question is what image of folk culture was created on the stage and how this image could have influenced the “living” terrain of the countryside and the very tendencies to protect the values of folk culture, which began to pick up strength in Czech society at the end of the nineteenth century.
11
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Dobré? príklady folklorizmu vo vybraných obciach – dedina roka

63%
Darulová J.
Rocznik Muzeum "Górnośląski Park Etnograficzny w Chorzowie"
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2019
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vol. 7
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issue 7
54-66
PL
Badanie dotyczy wybranych przykładów różnych działań (zarówno ich stron pozytywnych, jak i negatywnych) z obszaru kultury zgodnie z perspektywami dziedzictwa kulturowego w Spišský Hrhov – wiosce roku 2015. Z punktu widzenia endogenicznych zasobów społeczno-kulturowych lokalne władze zrobiły wszystko, co w ich mocy, zachowując tradycje lokalnego rękodzieła. Założyli we wsi MusikMuseum i organizują festiwal rozrywki – Harhovské čudá a zábaviská (Cuda i zabawy Harhova). Festiwal reprezentuje tradycje rękodzielnicze w wiosce oraz ciekawe poczucie humoru i hiperbolizm Spiša/Hrhova.
EN
The study deals with chosen examples of various activities (their positives and negatives) from the cultural area according to cultural heritage perspectives in Spišský Hrhov – the village of the year 2015. From the point of view of the endogenous sociocultural resources, the local leaders did their best to preserve the traditions of the local handicrafts. They have established the MusikMuseum in the village and they organize a festival of entertainment – Harhovske čuda a zabaviska (Harhov’s curiosities and funs). The festival represents the handicraft traditions in the village and a peculiar sense of humour and hyperbolism of Spiš/Hrhov.
12
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Konštruovanie tradícií prostredníctvom činnosti folklórnych súborov

63%
Mušinková M.
Studia Ethnologica Pragensia
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2017
|
issue 1
118-126
EN
This study deals with constructing folk tradition by means of activities of local folklore ensembles whilst paying attention to continuous, interrupted and invented traditions. It also deals with terms folk and folklorism and interaction between them while focusing on the activity of a folk ensemble (= folklorism) which repertoire is based on folk origins, and its influence on preservation and development of local folklore. The research was conducted in two Ruthenian villages in the northeast Slovakia; in one of them operates a folklore ensemble. The starting point of the study is a hypothesis that a folklore ensemble helps to revitalize local traditions. From methodological point of view the study is based on field research. The main goal of the work is confirmation or disproval of the hypothesis using an example of a local tradition — wedding ceremony. Using detailed analysis, the study is looking for analogical and differential elements between the individual weddings in one locality while paying attention to the change of wedding in time (comparison of current weddings from the recordings with traditional Ruthenian wedding described in literature by folklorists) and comparing this ceremony in both localities. The study is also trying to determine to what extent is a group/absence of a group affecting the individual wedding ceremonies.
13
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Ekspansja ludyczności w kulturze współczesnej

63%
Hajduk-Nijakowska J.
Studia Etnologiczne i Antropologiczne
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2020
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vol. 20
EN
The process of the carnivalization of urban space is aided by contemporary media, which, in popularizing myriad events, amplifies community activities ranging from festivals to mass public shows connected with historical events. Contemporary fascination with such phenomena finds its sources in ritualized models of paratheatrical activity rooted in the traditions of peasant culture, as well as in forms of mass folk protest. As a result, we can observe the rapidly-developing ability of citydwellers to occupy public space while creating emotional communities that extend into virtual, and other, realms, with the aim of realizing political goals.
14
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Dzieje pojęcia „folklor” w polskim dyskursie humanistycznym

63%
Sobczyk U.
Ogrody Nauk i Sztuk
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2014
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issue 4
417-425
PL
Termin folklor jest jednym z najmniej precyzyjnych i funkcjonalnych pojęć polskiej humanistyki. Użycie do analizy jego ruchu, metody historii pojęć w ujęciu Reinharta Kosellecka, umożliwia uchwycenie zmian obsługiwanych przez nie znaczeń oraz związanych z nimi horyzontów ludzkich doświadczeń – od pierwszych folklorystów badających „wiedzę ludu” w czasie szczytowego rozwoju jego kultury, poprzez działających w PRL-u badaczy folkloru wtórnego, rozumianego jako ludowa twórczość artystyczna, po autorów współczesnych, podkreślających jego nieoficjalny, interspołeczny oraz powszechny charakter.
EN
The term folklore is one of the least precise and functional concepts of the humanities. Its use for analysis in the polish discourse, the history or terms method in Reinhart Koselleck’s approach enables one to grasp the changes serviced by meanings and connected with them horizons of human experiences – from the first folklorists who researched "the folk knowledge" in times of high development in its culture, through explorers of secondary folklore operating in socialism meant as folk artistic output, to current authors who underline its intersocial and common character.
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Druhý život "pařenic“. K fenoménu popularity a univerzálního využívání šňůrování tradičních mužských kalhot z oblasti polských Karpat

63%
Maurer J.
Národopisný věstník
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2019
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vol. 36_(78)
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issue 1
67-82
EN
The article deals with the modern forms of parzenica - a traditional decorative pattern on male trousers of the Gorals (highlanders), an ethnographic group from the Polish Carpathian region. Traditionally placed on the Gorals trousers, the pattern has found a new application in the last several years. Its imitations are placed on various objects of everyday life; it is used as a wall decoration, a pattern on ordinary clothes, which are not part of traditional costumes. It is also used in tourism as a symbol of folk and authenticity, and sometimes even Polishness. These could be seen as the second life of the pattern, within the context of folklorism. The pattern, however, is still very popular in its place of origin and many highlanders use it to present their local identity. The article describes some of new functions that the pattern has nowadays.
16
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НАЦІОНАЛЬНО-КОНЦЕПТНИЙ ПРОСТІР У РОМАНІ ПАНАСА МИРНОГО ХІБА РЕВУТЬ ВОЛИ, ЯК ЯСЛА ПОВНІ?: ПАРАЛЕЛЬНЕ ПРОЧИТАННЯ (топос “Дім”)

62%
Янковська Ж.
Studia Ukrainica Posnaniensia
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2019
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vol. 7
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issue 1
175-185
EN
Contemporary Ukrainian scholarship in the humanities taps into the interdisciplinary research methodology which can likewise be used for literary works interpreting. This allows a different perception and a deeper non-linear understanding of the works. This paper is an attempt to analyze Panas Myrnyi’s novel Does an Ox Bellow when it has Fodder? through the prism of a philosophical and cultural concept Home - Field - Temple (topos “Home”), which was fi rst used in his research by S. Krymskyi to elucidate the reality of a national culture.
PL
Metoda interdyscyplinarna ma dzisiaj szerokie zastosowanie w humanistyce ukraińskiej, w tym także dla odczytania dzieł literatury pięknej, co pozwala na głębszą, "nielinearną" refleksję. Niniejszy artykuł przedstawia próbę analizy powieści Panasa Myrnego Хіба ревуть воли, як ясла повні? Analiza została przeprowadzona przez pryzmat filozoficzno-kulturowego konceptu Dom - Pole - Świątynia (topos "Dom"). W praktyce badawczej koncept ten został wykorzystany po raz pierwszy przez S. Krymskiego dla przedstawienia realiów kultury narodowej.
17
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„Сік українських пісень народних”, „перетворений в кипучу кров поета”: Франкове прочитання Шевченкового Перебенді

51%
Пилипчук С.
Pomiędzy. Polonistyczno-Ukrainoznawcze Studia Naukowe
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2015
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issue 1
207-217
RU
В статье проанализирована Франковская концепция прочтения поэзии Шевченко Перебендя. Отмечено, насколько органично ввел Тарас Шевченко в текстуру произведения устно-словесные злементы разного уровня, и насколыко глубоко Ивану Франко удалось прочесть фольклорный код поэтического мира Кобзаря. Подчеркнуто особенное присутствие жанра баллады в творчестве Шевченко. Акцентировано на правильности балладных инкрустаций, которые выполняют важную функцию психологических маркеров.
EN
The article analyzes Franko's conceptual reception of Shevchenko's poem Perebendia. It has been remarked how organically Shevchenko wove oral elements belonging to different levels into the text canvas and how scrupulously Franko managed to trace the folklore code of Kobzar's poetic world. It has been emphasized that the ballad genre performed a special role in Shevchenkols oeuvre. Focus has been placed on the effect of ballad components, which are significant psychological markers.
18

Tomasz Ujazdowski (1796–1836) — pedagog, publicysta, wydawca, „starożytnik”, miłośnik książek i zabytków przeszłości, działacz polityczny

51%
Ptaszyk M.
Roczniki Biblioteczne
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2017
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vol. 61
85-133
PL
Biografia Ujazdowskiego. Pierwsze publikacje. Redagowanie „Pamiętnika Sandomierskiego”. Publicystyka czasu powstania listopadowego („Tandeciarz”). Redagowanie „Rozmaitości Krakowskich”. Pomnik rycerstwa polskiego z wieku XV. Prywatny księgozbiór Ujazdowskiego i kolekcjonerstwo zabytków przeszłości.
EN
Tomasz Ujazdowski was born in 1796 in Vilnius. In 1812 he graduated from a school in Węgrów. The need to become financially independent prompted him to join the Piarist Order in Opole Lubelskie, where he took his perpetual vows. After completing his studies in Opole and Warsaw in 1817, he began to work as a teacher in Piarist-run schools. In 1819 he began his efforts to have his vows annulled. Despite the consent of his order’s authorities, we was not released. He started a family. His longest stint as a teacher was in the regional school in Kielce (1822–1826), from where he was transferred to the regional school in Kalisz. In the summer of 1827 he was dismissed and excluded from the teaching profession. In 1828–1830 we worked in the Public Library at the University of Warsaw. During the November Uprising he was active in the Patriotic Society. In 1826 he began to publish short articles in the Warsaw press about Polish monuments he encountered during his travels. He continued writing about them in Pamiętnik Sandomierski, a quarterly he published (1829–1830). He also included there old literary works as well as documents and articles concerning the regions of Podlasie, Sandomierz, Kraków and Kalisz. During the uprising he published a satirical magazine, Tandeciarz, where he fi ercely denounced traitors and those reluctant to fight against the partitioner. He used contemporary and old works, particularly those from the last years of the Polish-Lithuanian Commonwealth. After the uprising he moved to Kraków, where he was most likely involved in illegal patriotic activities. In 1836 he was deported to Trieste, where he died.
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Folkloryzm i mistyfikacja w kulturowej działalności gospodarstw agroturystycznych – nieformalny sposób przekazywania wiedzy o kulturze ludowej

51%
Pabian B.
Turystyka Kulturowa
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2014
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issue 9
32-45
EN
Nowadays agritourism is a viable alternative to other methods of leisure time activities. It carries certain socio-economic values, such as the development of farms, labor market activation, modernization of infrastructure and additional income for farm families. In order to stand out in the crowded tourism market the farms’ owners try to ensure their guests not only a higher standard of accommodation, but also a broad range of services with additional attractions, including those of cultural provenance. They organize various competitions, workshops, demonstrations of old farm work and endangered professions, play amateur folk gatherings, they found mini open-air museums and zoos, prepare regional dishes and so on. Studies conducted by the author showed that such initiatives can be considered as an excellent idea for business activity, since the reference to the folk culture, which is a priceless collection of heritage values, allows for positive discernible against the background of other competing firms. But the thing is that some of them are in conflict with the values of traditional culture, leading to the eclecticism and misstatements in the sphere of regional tradition and culture. Although their real character is culturally alien they are undertaken under the banner of cultural education. One example is eclecticism of some regional restaurants’ folk interior design. Another: Easter eggs made of ostrich eggs or demonstration farms, where apart from typical livestock can be seen ostriches, kangaroos, llamas, alpacas and camels, generally speaking animals that are not congruent to the declared folk-profile regional farm. These and similar actions are no longer even a manifestation of ambivalently assessed in science folklorism, but bear the traits of mystification. Under the banner of education creates in fact a reality that really has little in common with traditional folk culture. The subtle boundary between the desire to preserve and promote regional heritage and this is what comes purely from commercial motives is lost in this way. This type of dysfunction should be prevented, for example by organizing training for willing farm owners or by providing opportunities to consult mentioned types of activities with experts, such as ethnographers, folklorists, museum specialists who have the knowledge and a good understanding of the details of the regional culture. It is important because education agritourism is popular among children, the youth and their parents. There is even a new trend of combining family celebration rituals with departures for recreation and cognitive to the selected working farms.
PL
Agroturystyka stanowi obecnie interesującą alternatywę dla innych sposobów zagospodarowania czasu wolnego. Niesie za sobą określone wartości społeczno-gospodarcze, takie jak: rozwój gospodarstw rolnych, aktywizację rynku pracy, modernizację infrastruktury, dodatkowe dochody dla rodzin rolniczych. Właściciele gospodarstw, chcąc wyróżnić się na zatłoczonym rynku turystycznym, starają się zapewnić swoim gościom nie tylko wysoki standard zakwaterowania, ale poszerzają też własną ofertę usługową o dodatkowe atrakcje, także te o proweniencji kulturowej. Organizują różne konkursy, warsztaty, pokazy dawnych prac gospodarskich i ginących zawodów, uprawiają amatorskie zbieractwo rzeczy ludowych, urządzają w starych chałupach muzealne ekspozycje rustykalnych przedmiotów, przygotowują regionalne potrawy i in. Badania prowadzone przez autorkę wykazały, iż tego typu inicjatywy są przykładem trafnego pomysłu na prowadzenie działalności gospodarczej, gdyż odwołanie do kultury ludowej, stanowiącej bezcenny zbiór wartości dziedzictwa, pozwala na pozytywne wyróżnienie obiektu na tle innych, konkurencyjnych firm. Rzecz jednak w tym, iż niektóre z nich pozostają w sprzeczności z wartościami i wzorami kultury ludowej, prowadząc do eklektyzmu i zafałszowań w sferze tradycji i kultury regionalnej. Mają charakter kulturowo obcy, choć podejmowane są pod hasłem edukacji kulturowej. Przykładem jest eklektyzm stylizowanych na ludowo wnętrz niektórych regionalnych restauracji, nieprofesjonalne zbieractwo rzeczy ludowych, pseudoludowe stroje, pisanki na strusich jajach, pokazowe hodowle, w których obok typowych zwierząt gospodarskich oglądać można strusie, kangury, lamy, alpaki czy wielbłądy, niezbyt przystające do deklarowanego ludowo-regionalnego profilu gospodarstwa. Takie i podobne działania nie są już nawet przejawem, skądinąd ambiwalentnie ocenianego w nauce, folkloryzmu, lecz noszą znamiona mistyfikacji. Kreuje się bowiem rzeczywistość, która nie do końca zgodna jest z tradycją. Zatraca się w ten sposób subtelna granica między pragnieniem zachowania i promocji regionalnego dziedzictwa, a tym, co wynika z pobudek wyłącznie komercyjnych. Tego typu dysfunkcjom należy zapobiegać, np. poprzez organizowanie szkoleń dla chętnych właścicieli gospodarstw czy stwarzanie możliwości konsultowania się z ekspertami, tj. etnografami, folklorystami, muzealnikami, którzy mają wiedzę i dobre rozeznanie w szczegółach regionalnej kultury. Jest to ważne, ponieważ edukacyjna agroturystyka cieszy się dziś popularnością nie tylko wśród dorosłych, ale również wśród dzieci i młodzieży. Pojawiła się nawet nowa tendencja łączenia uroczystości obrzędowości rodzinnej z wyjazdami o charakterze rekreacyjno-poznawczym do wybranego gospodarstwa agroturystycznego.
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Folkloryzm w oporze społecznym: studium przypadku Białorusi 2020–2021

51%
Marmysh T.
Studia Białorutenistyczne
|
2022
|
vol. 16
67-84
EN
The article presents an analysis of selected examples of the use of traditions in Belarusian protests of 2020–2021 caused by the presidential election in August 2020. The arrangement of protest messages with elements of folklore and folk culture is a part of the phenomenon of folklorism. Folklorism based on the deliberate use of the content and forms of folklore extracted from the natural environment or folklore documentation and placed in current life situations. Traditional, deeply symbolic content, rooted in the people’s world picture in order to show civic resistance was relocated to the urban ground and actualized according to the current socio-political situation. The use of traditional rituals was changed into the form of performative actions, demonstrating the protest based on traditional symbols. The return to tradition contributed to the unity of protesters. It was affected on the construction of ethno-cultural identity of the protest based on elements of Belarusian folk culture. These elements of the tradition were meant to symbolically resolve national tasks important for the protest.
BE
У артыкуле прадстаўлены аналіз асобных прыкладаў выкарыстання традыцый у беларускіх пратэстах 2020–2021 гг., выкліканых прэзідэнцкімі выбарамі ў жніўні 2020 г. Пратэстнае выказванне з дапамогай элементаў фальклору і народнай культуры з’яўляецца часткай феномена фалькларызму, які заключаецца ў наўмысным выкарыстанні ў актуальных жыццёвых абставінах зместу і форм фальклору, запазычаных з натуральнага для іх асяроддзя або з фальклорнай дакументацыі. Традыцыйны, глыбока сімвалічны змест, укаранёны ў вобразе свету народа, з мэтай выяўлення грамадскага супраціўлення быў перанесены на гарадскую глебу і адаптаваны ў адпаведнасці з сучаснай грамадска-палітычнай сітуацыяй. Выкарыстанне традыцыйных рытуалаў мела форму перфарматыўных дзеянняў, дэманструючых пратэст праз традыцыйную сімволіку. Зварот да традыцыі спрыяў згуртаванню пратэстоўцаў і пабудове канструяванню этнакультурнай ідэнтычнасці пратэсту, заснаванай на элементах беларускай народнай культуры, якія павінны былі сімвалічна вырашаць агульнацыянальныя задачы, важныя для пратэсту.
PL
Artykuł przedstawia analizę wybranych przykładów użycia tradycji w białoruskich protestach 2020–2021 r., spowodowanych wyborami prezydenckimi w sierpniu 2020 r. Aranżowanie przekazów protestowych w oparciu o elementy folkloru i kultury ludowej mieści się w ramach zjawiska folkloryzmu, polegającego na celowym wykorzystywaniu w sytuacjach bieżącego życia treści i form folkloru, pochodzących z środowiska naturalnego lub z folklorystycznej dokumentacji. W białoruskich protestach treści tradycyjne, głęboko symboliczne, zakorzenione w ludowym obrazie świata w celu ukazania protestu społecznego zostały przeniesione na grunt miejski i zaktualizowane według obecnej sytuacji społeczno-politycznej. Wykorzystywanie tradycyjnych praktyk obrzędowych przybrało formę akcji performatywnych, demonstrujących opór przez tradycyjną symbolikę. Odwoływanie się do kultury ludowej przyczyniło się do jednoczenia uczestników protestu oraz do konstruowania tożsamości etnokulturowej protestu w oparciu o elementy bialoruskiej kultury ludowej, które miały symbolicznie uporać się z ogólnonarodowymi zadaniami, ważnymi dla protestu.
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