Search results

1

Filozof czyta teksty kultury, albo dlaczego zapominamy o Kołakowskim

100%

Czyżak A.

Zagadnienia Rodzajów Literackich

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2016

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vol. 59/120 z. 4

63-71

EN

The main goal of the article is approaching the peculiar character of Leszek Kołakowski’s textual activities. Polish philosopher used the most important textes of European culture (especially the Bible) to create his own works — renarration of myth was a vehicle to understanding contemporary problems. His compositions were also connected with oral tradition and philosophy of dialogue. Those choices had also genological effects — in Kołakowski’s litterary and popularizing output prevailed lectures, tales, sermons, parables and allegories.

2

Kramářská píseň jako inspirační zdroj české písně lidové (na základě analýzy textových i melodických variant písně Jaký mám trápení...)

88%

Thořová V.

Český lid: etnologický časopis (Český lid: Ethnological journal)

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2010

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vol. 97

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issue 1

51-74

EN

The oral tradition preserved several dozens of folk songs that arose out of the broadside ballads. In these cases the broadside ballad was shortened, the strophes that included verses and formulations not reflecting the popular experience were omitted and the vulgar words replaced by formulations typical for folk song. The tolkative character of the broadside ballad was substituted by the concise way of folk song. The texts were supplemented by folk melodies. These statements can be proved by the case of the song Such a sorrow I have, cloth trousers… that arose out of the broadside ballad. This folk song existed in many textual and melodic variants and under various incipits on the whole territory of Bohemia and parts of Moravia and Slovakia. Some formulations in the broadside ballad indicate its origin in the period of 1811–1816, while the folk song appeared for the first time in the collection of K. J. Erben from the year 1864. In published and manuscript collections were ascertained in the whole 23 textual and 18 melodic variants. The tunes come out of the traditional melodies and usually imitated some concrete folk song. The songs are mostly dance songs, in triple time, mostly in the rhythm of „sousedská“, ländler or round-and-round („kolečko“). The instrumental recordings of closing parts of some songs as well as the notes of the collectors prove that these songs accompanied the dance at dance evenings or weddings. Their humorous text and dance rhythm probably contributed to their popularity and wide spreading, especially on occasions of high-spirited wedding celebrations. The song had been preserved in oral tradition, in numerous variants, for almost 200 years, and this constitutes one of the main attributes of a folk song.

3

J.M.G. Le Clézio, l’écrivain de l’oral. Étude d’Ourania

75%

Nielipowicz N.

Kwartalnik Neofilologiczny

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2018

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issue 3

4

"Ještě je 400 míst volných v tachovském okrese!": příspěvek k "malým dějinám" reemigrace a dosídlení Tachovska v narativních inteview na začátku 21. století

75%

Kotrbatá I.

Český lid: etnologický časopis (Český lid: Ethnological journal)

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2010

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vol. 97

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issue 3

265-280

EN

The article presents the results of the social-anthropological field research realized in the town of Tachov and several adjacent villages (especially Lesná, Mýto). It focuses on the mapping of the so called small history, identified through the biographical method, that is, stories related to the lives of the interviewed persons. It analyzes the situation during and after the return migration and final settlement of the region, as it is presented in the memories of the participants of the provesses of settlement, as well as their descendants. The article is structured into several blocks according to the priorities of the narratives, ascertained during the field research. These priorities are: memories of the industry of the pre-war era, the theme of return migrants and settlers, their integration and mutual relations with other ethnic groups. At the same time, it was possible to create an image of the spontaneous tale-telling repertoire. The main purpose of the research was to follow-up with the researches of the region realized in the 1970s and 1980s and to supplement them with new data.

5

Unnoticed Epic: Metrical (Re)Evaluation of 'The Tale of Bygone Years and Song of Igor Campaign'

75%

Nazarow N.

Slavia Orientalis

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2019

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vol. LXVIII

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issue 2

6

Thomas Dekker and the Spectre of Underworld Jargon

75%

Sarkar A.

Anglica. An International Journal of English Studies

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2014

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issue 23/1

129-139

EN

My paper seeks to locate Thomas Dekker’s handling of underworld jargon at the interface of oral and literary cultures. The paper briefly looks at a play co-authored by Dekker and then examines two “coney-catching pamphlets” by him to see how he tries to appropriate cant or criminal lingo (necessarily an oral system) as an aesthetic/commercial programme. In these two tracts (namely, The Bellman of London, 1608; Lantern and Candlelight, 1608) Dekker makes an expose´ of the jargon used by criminals (with regard to their professional trappings, hierarchies, modus operandi, division of labour) and exploits it as a trope of radical alienation. The elusiveness and ephemerality of the spoken word here reinforce the mobility and deceit culturally associated with the thieves and vagabonds – so that the authorial function of capturing cant (whose revelatory status is insistently sensationalized) through the intrusive technologies of alphabet and print parallels the dominant culture’s project of in-scribing and colonizing its non-conforming other. Using later theorization of orality, the paper will show how the media of writing and print distance the threat inherent in cant and enable its cultural surveillance and aesthetic appraisal.

7

Recenzja dwóch książek o powstaniu państwa Zulusów i innych państw w Afryce Południowo-Wschodniej. Elisabeth A. Eldredge, The Creation of the Zulu Kingdom, 1815-1828, Cambridge 2014, ss. 419; idem, Kingdoms and Chiefdoms of Southeastern Africa. Oral Traditions and History, 1400-1830, Rochester, NY 2015, ss. 450.

75%

Leśniewski M.

Afryka

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2017

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issue 45

144-152

EN

In the space of just a few months, two books by Elisabeth A. Eldredge, a renowned specialist in pre-colonial and early colonial history of southern Africa, were published. Both books, although separate, were evidently written concurrently or in a very short span of time. Their subjects are similar enough do one review of both of them. They deal with very similar topics, although approached from two different angles. Both finally are examples of the changes which took place in last thirty years in South African historiography, especially in relation to the history of the Zulu, South-Eastern Africa and state traditions among South African indigenous populations.

8

Píseň k patronům Moravy Slávo markrabství v rukopisu z roku 1906 : Ke studiu české cyrilometodějské tradice v lidovém duchovním zpěvu a ke vztahu kontrafakt mezi ústní tradicí a písemnictvím

75%

Frolcová V.

Český lid: etnologický časopis (Český lid: Ethnological journal)

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2014

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vol. 101

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issue 2

129-148

EN

The case study presents the analysis of Slávo markrabství (Oh, Glory of Margraviate), a folk spiritual song celebrating St. Cyril and Methodius, the patron saints of Moravia. The song was recorded in 1906 according to oral interpretation on the village of Vnorovy in Moravia. The author investigates the relationship between function, history, and music in the document.

9

Gordāfarid of Šāh-nāma, the woman, who revolutionized the naqqāli tradition

75%

Szklarz J., Moradi M.

Historia i Świat

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2023

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vol. 12

193-206

EN

Šāh-nāma of Firdowsī and the naqqāli tradition are two distinctive traditions of Iran. Šāh-nāma, an epic that tells the story of pre-Islamic Iran, focuses on a heroic narrative. The naqqāli’s distinctive feature, against the background of other oral traditions, is the combination of heroic and religious narrative in order to spread Shiism in a way that is interesting to the audience. Ferdowsī's work and the naqqāli tradition represent two periods in Iran’s history and its traditions and culture. These periods are separated by the Islamic invasion and the fall of the Sasanid dynasty. Despite some ideological differences, the Šāh-nāma was for a number of centuries one of the sources for naqqāli and from the early period of the Pahlavi dynasty became its main focus. The article briefly discusses the naqqāli tradition, Šāh-nāma of Firdowsī and the relationship between the two. It also introduces the figure of Gordāfarid, daughter of Gaždaham, who, being the heroine of the Persian national epic, became the inspiration for a revolutionary change in the naqqāli tradition – the first naqqāl woman.

10

Индивидуальное и общее в фольклорных семантических моделях: опыт анализа современной фольклорной традиции

63%

Лабащук O., Тернопольский национальный педагогический у. и. В. Г.

Acta Universitatis Lodziensis. Folia Litteraria Rossica

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2015

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vol. 08

RU

Структурно-семантическое исследование современной устной традиции позволяет уви- деть в индивидуальных исследованиях о персональном опыте беременности и родов явления схематизма и повторяемости. Мотив можно рассматривать как ключевой элемент анализа современных натальных нарративов. Часть мотивов аккумулирует традиционную фольклор- ную и мифологическую семантику.

EN

Structural and semantic study of contemporary oral tradition reveals in the individual studies about the personal experience of pregnancy and childbirth the phenomena of schematization and repetition. This can be seen as a key element in the analysis of modern natal narratives. Certain motives accumulate traditional folkloric and mythological semantics.

11

Medieval Karaite Exegesis as Evidenced in Selected Examples from Yefet Ben Eli’s Commentary on the Book of Hosea

63%

Stefański J.

Collectanea Theologica

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2020

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vol. 90

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issue 5

335-351

EN

For many years, Karaite exegesis was relatively unknown to numerous Biblical scholars. This situation has been changing with an increasing access to source materials. As a result, more and more Karaite exegetical treasures representing the trends of Karaite Judaism have come to the fore. Among them, there is the Commentary on the Book of Hosea by Yefet ben Eli, one of the most significant representatives of Karaism in the tenth century. Yefet ben Eli exhibits a remarkable knowledge of Hebrew etymology, which enables him to provide unique answers to the interpretative problems in the Masoretic Text. His apologetic concern for prospective Muslim readers of his commentary is also noteworthy. Although, in general, Karaism sought to concentrate on the literal sense of the Scripture, Yefet ben Eli does not shy away from recourses to rabbinic oral tradition. Nevertheless, his exegetical contribution remains unique, as clearly demonstrated by the selected examples from his Commentary.

12

Regionalne i ponadregionalne cechy podhalańskich pieśni zbójnickich

63%

Sicińska K.

Rozprawy Komisji Językowej ŁTN

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2018

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vol. 65

155-180

PL

Przedmiotem artykułu jest ukazanie wymiaru regionalnego i ponadregionalnego tekstów folkloru poetyckiego. Podstawą rozważań są pieśni zbójnickie z Podhala, zapisane w kilku zbiorach etnograficznych, przede wszystkim w Dziełach wszystkich Oskara Kolberga. Do znamion regionalnych (podhalańskich) omawianych pieśni należą: tematyka zbójnicka, cechy fonetyczno-gramatyczne i leksykalne gwary podhalańskiej, a także użyte w funkcji poetyckiej zapożyczenia słowackie. Wymiar ponadregionalny nadaje zaś owym pieśniom operowanie typowymi środkami poezji ludowej, takimi jak zdrobnienia, archaizmy leksykalne i gramatyczne, transakcentacje, asemantyczne słownictwo meliczne, zgodność granic wersów z granicami zdań i grup składniowych, system sylabiczny, rymy żeńskie, dublety morfologiczne, powtórzenia. W tekstach pieśni zbójnickich ujawnia się też typowa dla folkloru różnych regionów wariantywność tekstów.

EN

The aim of the article is to present the regional and general dimension of poetic folklore texts. The analysis is based on outlaw songs of Podhale recorded in several ethnographic compilations, above all in Oskar Kolberg’s Dzieła wszystkie. The regional hallmarks of Podhale include outlaw themes, phonetic, grammatical and lexical features of the local dialect of the Podhale region and Slovak borrowings used as poetic devices. The universal dimension of these songs is seen in the use of typical devices of folk poetry such as diminutives, lexical and grammatical archaisms, displaced accent, non-lexical vocables, end-stopping, feminine rhymes, morphological doublets and repetitions. The great variation of texts of each song is also universally typical for folklore.

13

Utjecaj hrvatske usmene tradicije u suvremenoj književnosti za djecu i mlade

63%

Zalar D., Ribičić G.

Libri & Liberi

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2013

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vol. Vol 2

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issue No. 1

162-165

HR

Izvještaj s četiri okrugla stola u organizaciji Gradske knjižnice Marka Maručića u Splitu na temu zavičajnosti u knjigama za djecu i mlade.

EN

Report on four round tables on the influence of Croatian oral tradition in the contemporary Literature for children and young people. The round tables were organized by the City Library Marko Marulić in Split.

14

Analiza biblijnych odniesień w genezie ludu Ewe na podstawie przekazów ustnych o królu Agokoli

63%

Sito E.

Nurt SVD

|

2014

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issue 2

46-63

PL

Zamiarem autora jest analiza biblijnych odniesień w genezie ludu Ewe na podstawie przekazów ustnych o królu Agokoli. W latach 60. XX wieku, kiedy kraje Afryki Zachodniej uzyskiwały niepodległość, w Togo uaktywnił się ruch mono-etniczny pan-ewe, który wyznaczył sobie za cel zjednoczenie ludu Ewe i stworzenie jednolitego państwa, niezależnie od istniejącej granicy politycznej pomiędzy Ghaną i Togo. Na uzasadnienie swych roszczeń liderzy pan-ewe powoływali się na historyczność króla Agokoli – praojca ludu Ewe. W zależności od metod interpretowania źródeł historycznych i tradycji ustnej, naukowcy przedstawiają kilka hipotez genezy ludu Ewe. R. Pazzi, wskazując na podobieństwa terminologii w językach egipskim i ewe twierdzi, iż lud Adja-Ewe pochodzi z Etiopii. R. Cornevin, bazując się na badaniach archeologicznych sytuuje początek ludu Ewe w Nigerii wśród ludu Yoruba. J. Spieth i C. Reindorf, na podstawie analogii przesłania Dekalogu oraz tradycji ludów Nyiko-Ewe, wskazują na biblijne pochodzenie ludu Ewe (Izrael w niewoli egipskiej). Również A. Kobla Dotse twierdzi, że zwyczaje i obrzędowość Ewe pochodzą od Egipcjan i Hebrajczyków. H. Kwakume, analizując przekazy tradycji ustnej, sytuuje początki ludu Ewe w Nigerii (Ketu). Badacz wykazuje też, że lud ten nie gloryfikował króla Agokoli ze względu na jego tyranię. Dopiero ideologiczna reinterpretacja historii króla Agokoli w latach 60. XX wieku – w kontekście roszczeń niepodległościowych – wyniosła tę postać w poczet wielkich, mitycznych szefów Czarnej Afryki.

EN

The author’s intent is to analyse the Biblical references in the genesis of the Ewe people on the basis of oral traditions about the King Agokoli. In 1960s, when Western African countries gained independence, in Togo a pan-Ewe mono-ethnic movement became active that aimed at the uniting of the Ewe people and the creation of a single state, regardless of the existing political border between Ghana and Togo. In support of its claims, the leaders of the movement referred to the historicity of King Agokoli – the father of the Ewe people. Depending on the methods of interpreting the historical sources and oral tradition, the researchers set out several hypotheses concerning to Genesis of the Ewe people. R. Pazzi, pointing to the similarity of terminology in Egyptian and Ewe languages, claims that the Adja-Ewe people comes from Ethiopia. R. Cornevin, basing on archaeological research, situates the beginning of the Ewe people in Nigeria, among the Yoruba people. J. Spieth and C. Reindorf, basing on the analogy to message of the Decalogue and traditions of the Nyiko-Ewe peoples, indicate the Biblical origin of the Ewe people (Israel in Egyptian slavery). A. Kobla Dotse also argues that the Ewe’s customs and rituals come from the Egyptians and the Hebrews. H. Kwakume, analysing the remittances of the oral tradition, situates the origins of the Ewe people in Nigeria (Ketu). The researcher also shows that the people did not glorify King Agokoli due to his tyranny. Only the ideological reinterpretation of the history of King Agokoli in the 1960s – in the context of the claims for independence – exalted him to the galaxy of the great, mythical Black African chefs.

15

Idee i wzorce muzyczne luteranizmu w zderzeniu z kulturą ludową

63%

Nawrocka-Wysocka A.

Aspekty Muzyki

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2011

|

vol. 1

141-155

EN

The clash of Lutheranism with traditional culture is the subject of research by contemporary Scandinavian hymnologists, who propose a creation of a separate research discipline: ethnohymnology. The use of traditional historical methods and those borrowed from anthropology and ethnomusicology allows for observation of normative and unchanging ideas (i.e. contained within sources of ideas and patterns) on one hand, and dynamic elements transmitted by oral tradition on the other. According to Martin Luther’s presumptions, an excellent and widespread model of music should be a monophonic religious hymn inspired by Gregorian chant, pre-Reformation church hymns, and German folk songs. A huge role in the dissemination of such a repertoire among the common people was played by songbooks used during individual and family prayers. For local communities, they were almost relics that were not parted with both in everyday life and during holidays. Most often, the songbooks contained no musical notation, so people were learning the melodies of the songs by ear during church services, or at home from their parents and grandparents. In 19th-century sources, the predominant level in the liturgy of the Lutheran rural churches was evaluated as appalling, and congregation singing was described as chaotic and devoid of any artistic rules. According to contemporary scholars, calls to unify and improve the artistic merit appeared in Scandinavian churches with the wave of a widespread movement of renewal, which emerged in the German Lutheran Church in the early 19th century. These relations also confi rm the presence of a characteristic style of Lutheran singing called “the old way of singing” in Scandinavia and the Baltic countries. Originally, the term used to describe a singing style that existed during several centuries in the parish churches of England (from the 15th to the 18th century), and it was later adopted, by analogy, from English musicology. As the main determinants of the old practice, the following factors are mentioned: isolated communities, diffi cult access to churches, replacing church services with family prayer, lack of organs in churches, and lack of codifi ed collections of hymn tunes. Characteristic features of the style are: slow tempo, very loud singing, a melismatic richness and heterophony resulting from superimposing variants of the melodies. After the reform, this style was eliminated from the liturgy and survived only fragmentarily within situations outside the church (during individual prayer, work, folk customs), or was cultivated by pietistic religious communities. This is confi rmed by fi eld recordings conducted in the 20th century in the Scandinavian countries, the Baltic countries, as well as Masuria.

16

¿El canto a San Francisco o las exequias de Sebastián Ramírez de Fuenleal? Una aproximación al llamado Pipilcuicatl o “Canto de niños” del manuscrito de Cantares mexicanos

63%

Szoblik K.

Sztuka Ameryki Łacińskiej

|

2019

|

issue 9

19-67

PL

Celem prezentowanego artykułu jest dokonanie przekładu krytycznego jednego z utworów zebranych w szesnastowiecznym manuskrypcie znanym jako Cantares mexicanos. „Pieśń dzieci”, w języku nahuatl Pipilcuicatl, jest jedną z nielicznych pieśni z tego zbioru, której przypisany został konkretny kontekst przedstawienia, co pozornie w znacznej mierze powinno ułatwić poprawną analizę tekstu. Jednakże jak wykazały przeprowadzone badania, analizowany utwór jest w rzeczywistości przeróbką kilku starszych dzieł. Nakładają się w nim znaczenia pochodzące z różnych kultur, ideologii i kontekstów społeczno-politycznych, między innymi: dawnych rytuałów indiańskich, obrzędów pogrzebowych, wierzeń popularnych rozpowszechnionych w średniowiecznej i wczesnorenesansowej Europie, a także estetyki charakterystycznej dla wczesnokolonialnej Nowej Hiszpanii. Celem prezentowanej pracy jest wskazanie różnorakich znaczeń i możliwych interpretacji elementów symbolicznych zawartych w badanym utworze.

EN

The article presents a critical interpretation of one of the songs collected in the 16th-century manuscript known as Cantares mexicanos. “The Children’s Song”, in Nahuatl Pipilcuicatl, is one of the few pieces of this manuscript provided with clear information on the context of its performance, which apparently should facilitate its correct interpretation. However, as the present analysis shows, the song in question is in fact a result of various reelaborations of the more ancient models. It is an overlap of diff erent semantic levels corresponding to diverse ideologies, objectives, events and socio-politic contexts, such as: the ancient indigenous rituals, funerary celebrations, Medieval and Renaissance Christian popular beliefs and aesthetics, as well as the contemporary Colonial aesthetics of the New Spain. The objective of this article is to indicate the possible meanings that might have been attributed to diff erent elements of this song by the Spaniards and the indigenous participants of the celebration.

17

Średniowieczna egzegeza karaimska na przykładzie wybranych zagadnień z komentarza Jefeta ben Eliego do Księgi Ozeasza

51%

Stefański J.

Collectanea Theologica

|

2016

|

vol. 86

|

issue 4

205-222

EN

For many years, Karaite exegesis had been relatively unknown to numerousBiblical scholars. This situation has been changing with an increasingaccess to source materials. As a result, more and more Karaite exegeticaltreasures representing the trends of Karaite Judaism have come to the fore.One of them is the Commentary to the Book of Hosea by Yefet ben Eli, oneof Karaism’s tenth century most significant representatives. Yefet ben Eliexhibits a remarkable knowledge of Hebrew etymology which enables himto provide unique answers to interpretative problems in the Masoretic Text.His apologetic concern for prospective Muslim readers of his commentary is also noteworthy. Although, in general, Karaism sought to concentrate onthe literal sense of Scripture, Yefet ben Eli does not shy away from recourseto rabbinic oral tradition. Still, his exegetical contribution remains unique,as selected examples from his Commentary clearly show.

18

POTWÓR JAKO ZWIERCIADŁO HEROSA EPICKIEGO

51%

Zieliński K.

Rocznik Lubuski

|

2016

|

vol. 42

|

issue 2

167-188

PL

Przedmiotem artykułu jest kwestia wizerunku bohatera i jego adwersarza w epice oralnej. Przedstawiony został model ewolucyjnego przekształcania się wizerunku potwora w zgodzie ze zmianami funkcji i opisu herosa. Zmiany te odpowiadają wymogom struktury narracji oralnej w specyficzny sposób budującej napięcie. Przejście od eposu baśniowego do historycznego znamionuje wyrównanie sił obu walczących stron, w którym adwersarz, tracący rysy potworne, przejmuje poszczególne elementy charakterystyki herosa (począwszy od magicznych artefaktów mających wcześniej wyrównać szanse herosa w walce ze "smokiem" a na szlachetności natury skończywszy) stając się jego zwierciadlanym odbiciem.

EN

In oral epic an image of the hero and his adversary is correlated. In the article there has been presented a model of the evolutionary transformation of the image of a monster in line with changes in the function and description of the hero. These changes correspond to the requirements of oral narrative structure, which is dynamic because singer’s main task is to build tension during performance of songs. The transition from the fairytale to historical epic marks the alignment of forces of the two warring parties, in which the adversary, losing monstrous scratches, takes over the individual elements of the hero (beginning from magical artifacts, which previously were to equal opportunities of the hero in the fight against the "dragon", and on the generosity of nature ending) becoming its mirror image.

19

Como preservar a memoria coa música – tradicións de Galicia e música de Luar na Lubre

51%

Pawlikowska M.

Estudios Hispánicos

|

2019

|

vol. 27

81-93

EN

Music has been and still is a basic medium through which mankind preserves its traditions, history and habits. Nowadays, oral traditions have different ways of spreading, for example, through the Internet, social media or music platforms, but they still need musicians and people who will create the content. Luar na Lubre is one of the most important Galician folk groups, which unites traditional Galician music with Celtic instruments but at the same time rooting it in medieval traditions of Galicia and combining it with Portuguese and Latin-American elements. Through the analysis of Luar na Lubreʼs releases from 2005 to 2012 it is possible to observe how the different parts of wide Galician patrimony unites in their music to help preserve it for new generations by recreating it.

20

Kontext als Grundlage für Kommunikation in Afrika

51%

Pawlik J. J.

Nurt SVD

|

2013

|

issue 2

240-254

PL

Artykuł ukazuje znaczenie kontekstu w interpretacji wydarzeń oraz w międzyetnicznych relacjach w Afryce Zachodniej. Społeczeństwa tradycyjne, traktujące tożsamość człowieka w kategoriach relacji, kładą nacisk na interpretację okoliczności zaistnienia wydarzeń. Ważną rolę w życiu codziennym odgrywa tzw. kontekst sytuacyjny, który pozwala na uzupełnienie komunikacji werbalnej. Jest on przedmiotem pierwszej części artykułu. Druga część odnosi się do kontekstu społeczno-politycznego. Kontekst pozwala na nadanie właściwej interpretacji wydarzeniom, ponieważ w przekonaniu Afrykanów nic się bez głębszej przyczyny nie zdarza. Ponadto, autor wskazuje na rolę paniki moralnej, jako ramy kontekstualnej, która narzuca interpretację, na przykład, zgodną z paradygmatem czarownictwa. Trzecia część artykułu poświęcona jest roli kontekstu w przyjmowaniu obcych przekazów. Na podstawie przykładu masowych nawróceń u ludu Dagbani, autor ukazuje znaczenie zbiegu pewnych zewnętrznych okoliczności w ewangelizacji tego ludu.

EN

The article indicates the importance of the context in the interpretation of events and the inter-ethnical relationships in West Africa. Traditional societies, treating human identity in terms of relationships, insist on the interpretation of the circumstances of the events happening. An important role in the everyday life is played by the so-called situational context that allows the supplementing of verbal communication. It is the subject of the first part of the article. The second part refers to the socio-political context. The context allows giving a proper interpretation of the events, because Africans believe nothing happens without a profounder reason. Moreover, the present author points to the role of moral panic as a contextual framework that imposes an interpretation which is, for example, in accordance with the paradigm of witchcraft. The third part of the article is devoted to the role of context in the adoption of foreign remittances. Based on the example of mass conversions of the Dagbani people, the author shows the importance of the confluence of certain external circumstances in the evangelisation of the people.

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