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1
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Birth Rituals and Cultural Memory of Albanian Diaspora in Ukraine

100%
Dugushina A.
Poznańskie Studia Slawistyczne
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2019
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issue 16
89-100
EN
The article is devoted to the traditional birth rituals of Albanians of Ukraine reflected in their cultural memory. Several migrations from the South Albania since XV-XVI century, following by different geographic, political, ethnic and sociocultural surroundings influenced a lot Albanian traditional culture but ritual practices related to the human birth, still take a special place in the cultural memory of the Albanian diaspora. Memory on ritual practices related to the birth is mostly based on contrasting the past and present that illustrated by rituals related to the folk obstetrics and beliefs about protection, health and well-being of a mother and a child. Specificity of birth rituals is interpreted by bearers of tradition as representation of the group’s identity in a multiethnic environment in the South Ukraine and as a way for Albanians to save and transmit their culture.
2

„Такав обичај спроводе само педесетогодишње и више старице„ (1898): прагматика старости у традиционалној култури Словена

100%
Mykytenko O.
Slavica Wratislaviensia
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2016
|
vol. 163
665-675
EN
The age is one of the basic categories in the participants’ stratification in traditional rituals, and the age regulations are compulsory for the different spheres of folk culture. In accordance with the traditional notions, the old were parents who have married children, and especially if they had the grandchild. The ambivalent perception of the old is caused by their knowledge of life and wisdom, as well as by the ritual cleanness, but also their potential danger as persons who are before the death. These beliefs are manifested in the context of traditional family and calendar customs and rituals, in the first place those of the funeral and repast cycle, and on the whole with the semantics of safeguard or sacrifice. At the same time already at the end of the 19th century the transformation or destruction of many rituals caused that participants in them were only the old.
UK
Вік є однією з основних категорій стратифікації учасників традиційної обрядовості, а вікові регламентації обов’язкові для різних сфер народної культури. За традиційними уявленнями, старими вважали батьків, які видали заміж/оженили дітей, а особливо, якщо вже вони мали онуків. Амбівалентність сприйняття літніх/старих людей обумовлюється як їхнім життєвим досвідом та мудрістю, так і ритуальною чистотою, а водночас і потенційною загрозою як осіб, близьких до смерті. Ці уявлення знаходять вираження в контексті традиційних родинних та календарних звичаїв та обрядів, у першу чергу поховально-поминального циклу, і загалом тих, котрі мають семантику захисту та жертвоприношення. Разом із тим, уже наприкінці ХІХ ст. трансформація або занепад багатьох обрядів призводили до того, що участь у них брали тільки люди старшого віку.
3

The Mexican ‘Pueblos Mágicos’. A Qualitative Research Using Ethnological Methodology

100%
Uhnák A.
Ethnologia Actualis
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2014
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vol. 14
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issue 1
8-18
EN
The main focus of this study is on the ‘magical villages‘ in Mexico. The magical villages were originally established based on a political project with the aim to increase travel and tourism and revitalise the culture. In the introduction, the author describes the type, function and goals of this project based on the official requirements set by its originators. Firstly, the author explains the aims and methods of the intended research supported with theoretical hypothesis to analyse the project as a whole. Secondly, the author defines the methodology used to describe locations of the researched topic. In conclusion, the author provides own hypothesis and expected outcomes of the research.
4
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Geographic information dream

100%
Horáková A.
Prace Etnograficzne
|
2013
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vol. 41
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issue 4
287–295
EN
Geographic information system (hereinafter GIS) enables space data to save, operate and analyse. Therefore it is primarily defined for branches that are based on dealing with spatially usable data (e.g. cartography, transport, public administration etc.). Nevertheless, GIS has its use in other branches as well – it can be applied in such cases when information of focused phenomenon is operated and when at the same time this phenomenon is connected with specific area (e.g. in archaeology, architecture, preservation of monuments etc.).
5
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Between the Devil and the Deep Blue Sea? Tajik Women Coping with the Post-Soviet Reality

100%
Nieć N., Kopcewicz G., Olszanecka N., Urbański D., Piechowiak-Lamparska J., Bryc A., Bojarczyk B., Jorgensen F. A. E., Niedziołka D., Pacześniak A., Potorski R., Wincławska M., Włodkowska-Bagan A., Jeran A., Mol A., Solsbery A., Dąbrowska I., Głodkowski M., Kopcewicz G., Olszanecka N., Piechowiak-Lamparska J.
The Copernicus Journal of Political Studies
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2012
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issue 2 (2)
PL
The role of a Tajik woman had been impacted by two contrasting factors. On the one hand, the Soviet period created equal citizens that “knew no gender or social class”. Women were provided identical access to education, health care and a right to work professionally outside of home as men. The traditional Tajik culture, however, regarded woman as a center of the family home, installed in the private sphere, exclusively caring for the children and the household. Position of women in contemporary Tajikistan depends largely on the influence of geographical and cultural factors as well as religious traditions and deeply rooted mentality. The processes of transformation are at full speed, but the time needed to provide education, overcome poverty and the traditional gender role stereotype may be longer-lasting than in other nations with less culturally rooted customary roles.Full text: http://bazhum.muzhp.pl/czasopismo/589/?idno=14762
6
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Знахарскія тэксты ў кантэксце традыцыйнай культуры беларускіх татараў

100%
Сынкова І.
Poznańskie Studia Polonistyczne. Seria Językoznawcza
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2017
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vol. 24
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issue 2
177-194
PL
The healing texts of heterogeneous origin are preserved in the manuscripts of the Belarusian Tatars in large numbers. According to written sources, they have been widely used in the past in the Tatar environment. Recent field studies show that the healing texts have not yet completely disappeared from use. These texts have deep roots in the ancient Turkic culture, and also reflect various influences, mainly from the side of Islam, as well as from the Christian-Slavic environment. In general, the healing texts are very interesting sources for analyzing the traditional worldviews of the Belarusian Tatars.
7
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Образ мирового древа в традиционной культуре донского казачества

100%
Karpun M.
Przegląd Wschodnioeuropejski
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2018
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vol. 2
115-122
EN
The subject of this research is the image of a World Tree, its realizations and significances. Tree, as a representation of the axis of the world, so-called axis mundi has been conceptualized since ancient times. The image of a World Tree is relevant to many cultures, as well as the traditional culture of Don Cossacks, in which it is connected to with space zoning (structuring of the world). For example, the underworld (the so-called “тот свет”) is marked by trees, which are growing with their roots up. Moreover, time-characteristics are relate to the image of a World Tree too (marking of time, the point of a new life cycle). This investigation is based on data from dictionaries of Don dialect and materials from the interview with Don Cossacks’s, made by the author. Don traditional culture is in the tideway of an East-Slavonic tradition, but it has have some peculiarities, concerned with regional representations of an image (for instance, ковыла ‘feather grass’ as an embodiment of a World Tree in Don texts of charms).
8
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Using the elements of traditional culture in the teaching process from the perspective of ethnopedagogy and ethnology

88%
Slobodová Nováková K., Sirotová M., Urban M., Boghana J.
Journal of Education Culture and Society
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2021
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vol. 12
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issue 2
495-504
EN
Aim. The presented study aims to briefly present the possibilities of using and implementing elements of traditional culture in the teaching processat primary and secondary schools in Slovakia. It points out all the aspects and factors that enter the educational process when using these elements. Concept. Regional education is beingappliedin the educational environment of schools in order to develop the children with the right stimuli. The aim of including knowledge and partial topics of traditional folk culture in teaching is mainly to motivate students and arouse their interest in the cultural heritage of their ancestorsand country. We use comparative methods to clarify the relationships between ethnology, pedagogy, ethnopedagogy, and their interconnection in the pedagogical process. We define the primary goals of regional education, methods, and forms of teaching regional education, focusing on interactive forms of teaching. Results and conclusion. The values and the importance of traditional culture should be assessed in terms of the functions of education and training ina broader societal perspective.Regional education should make a significant contribution to the transmission of culture in education. The research results indicate the need to implement ethnopedagogy into the current educational process at all levels of education and scientifically verify its success. Research restrictions. The main research problems or limitations are related to the factthat this subdiscipline has not yet received attention in Slovakia. Originality. The paper presents an original view of ethnopedagogy and regional education issues through the lens of ethnology and pedagogy and defines key subjects of interest focusing on Slovak/Central European needs and contexts.
9
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Elementy trzeciej kultury w przekładach polskich wersji Mistrza i Małgorzaty Michaiła Bułhakowa

88%
Sadowska M.
Acta Polono-Ruthenica
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2018
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vol. Tom 3 Nr XXIII
141-155
EN
Nowadays the publishing market offers five Polish translations of Mikhail Bulgakov’s novel Master and Margarita, which appeared in the space of almost fifty years. The objective of the article is to concentrate on the way the components of third culture are rendered in the translations mentioned above. The author tries to draw the readers’ attention to the analogies and discrepancies within the translators’ choices. The analysis covers the names of natural phenomena, names of traditional culture phenomena, both material and spiritual, as well as the names of social and political life phenomena.
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Główne formy kultury

88%
Stanisławek J.
Edukacja Filozoficzna
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2017
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issue 64
77-87
EN
The author assumes an axiological understanding of culture (‘the culture is a system of man’s intrinsic values’). In his view, the spiritual history of mankind has been dominated by three forms of culture: primitive (xenophobic, naturalistic, related to security, collectivistic), traditional (hierarchic, idealistic, ascetic, collectivist or individualistic) and contemporary (egalitarian, utilitarian, hedonistic, auto-centric). They have appeared consecutively. Today they function side by side.
11
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Włodzimierz Zajączkowski – badacz folkloru ludów tureckich

88%
Godzińska M.
Almanach Karaimski
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2014
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vol. 3
37-40
EN
Zajączkowski was a historian and turkologist who was interested not only in language and literature but also in traditional culture, which was not so popular among colleagues of his own generation. He conducted ethnographic research among Turkish peoples in a very professional manner. The most important of his works concern the Tatars of Dobruja and the Gagauz people. His main monographs are dedicated to these two groups, their language, literature, traditions and rituals. Today, Zajączkowski’s works are extremely valuable and unique.
12
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«Воспой гласом, воспой духом». Духовная лирика старообрядческих поморских общин Верхокамья

88%
Поздеева [Pozdeeva] И. I.
Acta Baltico-Slavica
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2013
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vol. 37
EN
«Воспой гласом, воспой духом». Spiritual lyric poetry of Old Believers Pomors communities inhabiting Upper Kama RiverThe article contains broad discussion of well-preserved traditional Christian culture in the community of Priestless Old-Believers of the ‘Pomortsy-Vygovtsy’ faction located at the springhead of Kama River. The community of the Kama Old-Believers is situated on a small area (60 x 60 kilometers) where numerous oral and written relics of spiritual culture were found by the Moscow State University archaeographers. Unique richness and good preserving of a spiritual poem results from the division of the community in the middle of the 19th century into two groups – ‘dyomintsy’ and ‘maximovtsy’ for personal and geographical and not doctrinal reasons. Each group despite unity of faith tried to be more religious and better preserve their tradition. The introductory part contains general description of the lyrics which are the result of spiritual life of the Old-Believers community as well as detailed discussion of the research work and publications devoted to Kama Old-Believers. What follows is a deep analysis showing the character, depth of faith and preserving traditions which are included in the spiritual poetry of people working the soil who are directly connected with nature. Significant space devoted to quoting the proems and discussing the essence of numerous spiritual lyrics in the analytical frame proposed by the author.
13

Some Aspects of Ensuring Socio-Cultural Competence of the Student in the Content of Latvian Language

75%
Anspoka Z., Siliņa-Jasjukeviča G.
Signum Temporis
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2008
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vol. 1
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issue 1
18-27
EN
Introduction The more changeable social circumstances are, the more important is the responsibility of the teacher to help each student understand his/her specific identity. It is vitally important to realize and fulfil the learners' social role in the particular cultural environment.Aim of the Study To analyze a number of content aspects of the Latvian language as a subject in order to provide the socio-cultural competence of student and to indicate pedagogical tools used to improve it.Materials and Methods The theoretical method - the study and analysis of scientific literature.Results The folklore and the semantic aspect of the Latvian language in the context of providing the sociocultural competence are assessed in the educational provisions, study programmes and the Latvian language educational tools.Conclusions In order to prepare teachers for higher educational establishments it is necessary to include study subjects that would allow future teachers to gain theoretical and practical experience about the traditional culture and to master the proper methodology for learning the traditional culture, working with student not only in the Latvian language studies, but also in other study subjects in the elementary school.
14

Money Loves Silence: The Transformation of the Idea of Money in the Ukrainian Megalopolis in a Post-Socialism Era

75%
Tkhorzhevska T., Bohuslavska J.
Národopisná revue (Journal of Ethnology)
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2021
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vol. 31
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issue 4
310 - 321
EN
The study addresses the question of the place of the money in the modern big city citizen’s life and, by proxy, his ideas of money. We don’t emphasize the destructive kind of influence of the global capitalism on post-Soviet society but also don’t exclude the possibility of such reading. We state that modern urban citizens use quite archaic magical practices. We state that money for the big chunk of Odesa’s citizens are not rationally nominal equivalent of the effort but are the “wonderful gift” of the higher entities. We state that ideas about the supernatural power of money didn’t cease to exist in the socialism era and had been spread out in the post-socialist era. Using different methods, we examine the ideas of money of the people of various ages and conclude that the number of irrational views about money increases with the decrease of age. We talk about the visible formation of the new religion where the place of higher entity is occupied by exchange equivalent.
15
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Význam a funkce výročních obyčejů v činnosti spolku, jednotlivce a lokálního společenství (na příkladu dvou jihovalašských obcí)

75%
Románková E.
Národopisný věstník
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2008
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vol. 25_(67)
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issue 2
9-25
EN
While in the past customs and rituals formed completely natural part of people’s lives, as the old social structure fell apart, the original groups of bearers of community customs (young people working on the farms, recruits, etc.) disappeared and had to be replaced by organized bodies such as voluntary fire brigades. When some of the old traditions vanished, the need arose for new cultural elements to be created. thus organizations inspired by the legacy of their ancestors started their activities focused on saving residues of local traditional culture. Folk culture has a unique ability to represent people. This happens on three levels: communal, club and individual. Communities use traditional culture to express their uniqueness and belonging to an ethnographic region. The second level relates first of all to voluntary fire brigades for whom traditional events mean chances to take active part in the retention of annual customs, to show themselves in the most festive manner, and to raise money for their own activities as well as for public purposes. Individual efforts to keep traditions and to participate in creation of local identity constitute the third level. What makes people retain and renew old customs is the need to socialize, to share community values that distinguish them from other groups. Traditional culture is a source of self-identification and representation.
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Uniwersytety ludowe szkołą nowego regionalizmu: szanse i zagrożenia tradycyjnej kultury w globalizującym się świecie

63%
Błaszczak I.
Studies in Global Ethics and Global Education
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2015
|
issue 3
55-73
EN
In the globalising reality we observe the increase of various antagonistic phenomena with completely contradictory tendencies, as integration and disintegration processes. Disputes and disagreements go on constantly and hence arise a lot of anxiety and frustration in this important matter. In order to weaken the intensity of these feelings, a new dimension of European and world culture has to be created in which inhabitants will become aware and active co-originators of civilisation, development and progress. Educational institutions for rural youth established at the end of the 19th century in Denmark called Folk high schools are presented in this article as an example of shaping European and world cultural identity.
PL
W globalizującej się rzeczywistości obserwujemy narastanie różnorodnych antagonistycznych zjawisk o skrajnie sprzecznych tendencjach, jak procesy integracyjne i dezintegracyjne. Spory i różnice zdań ciągle się pojawiają, będąc przyczyną wielu niepokojów i frustracji w tej ważnej sprawie. Aby obawy te straciły na swojej sile, konieczne jest stworzenie nowego wymiaru kultury europejskiej i światowej, w której mieszkańcy staną się świadomymi i aktywnymi współtwórcami cywilizacji, rozwoju i postępu. Przykładem kształtowania europejskiej i światowej tożsamości kulturowej są przedstawione w artykule placówki edukacji dorosłej młodzieży wiejskiej, powstałe pod koniec XIX wieku w Dani pod nazwą - uniwersytety ludowe.
17
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Projekt badawczy (ETNO) EUROJOS a program etnolingwistyki kognitywnej

63%
Niebrzegowska-Bartmińska S.
Etnolingwistyka. Problemy Języka i Kultury
|
2013
|
vol. 25
EN
An observation is made that the linguistic worldview is grounded in values, which play a decisive role in the shaping of a given community’s (collective) identity. Therefore, it is postulated that the folk Slavic axiological system (the world of values cherished in folk Slavic traditions) be investigated. The project called (ETHNO)EUROJOS – parallel to EUROJOS, an international research programme headed by Jerzy Bartmiński and based on standard language varieties and “national” traditions – would thus be concerned with the values common to Slavic folk cultures. It has been shown that Slavic nations are much closer to one another at the level of folk cultures than at the level of national, elite-shaped cultures. A survey among distinguished researchers in various Slavic traditions reveals that the values important for Slavs are: health and life, family and kinship, home, land, work and diligence, love, beauty, happiness, wisdom, frankness, integrity, faithfulness, justice, freedom, honour, faith (religion) and God. A description of these values could follow the methodological assumptions of the Lublin Dictionary of Folk Stereotypes and Symbols.
PL
Autorka, wychodząc z założenia, że wartości leżą u podłoża językowego obrazu świata i stanowią o tożsamości wspólnotowej (zbiorowej), postuluje badanie ludowego słowiańskiego systemu aksjologicznego (świata wartości ważnych dla ludowych tradycji słowiańskich). Projekt pod nazwą (ETNO)EUROJOS – paralelny do międzynarodowego programu EUROJOS, realizowanego pod kierunkiem Jerzego Bartmińskiego na bazie języków ogólnych (standardowych) i tradycji ogólnonarodowych – miałby na celu analizę wartości wspólnych nosicielom słowiańskiej kultury ludowej. Na poziomie kultur ludowych narody słowiańskie są sobie dużo bliższe niż na poziomie kultur ogólnonarodowych, kształtowanych przez elity. Na podstawie sondażu przeprowadzonego wśród wybitnych badaczy różnych tradycji słowiańskich, można wstępnie przyjąć, że wartościami ważnymi dla Słowian są: zdrowie i życie, rodzina i ród/pokrewieństwo, dom, ziemia, praca i pracowitość, miłość, piękno, szczęście, mądrość, szczerość, uczciwość, wierność, sprawiedliwość, wolność, honor, wiara (wyznanie) i Bóg. Opis tych wartości mógłby zostać oparty na założeniach metodologicznych lubelskiego Słownika stereotypów i symboli ludowych.
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Русская культура как текст: диалоги со временем в творчестве Андрея Платонова и Венедикта Ерофеева

63%
Shemyakina O., Gushchina D.
Przegląd Wschodnioeuropejski
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2020
|
vol. 1
261-270
EN
The authors trace the functioning and interaction of cultural paradigms that determine the time of a long duration. The article discusses some mechanisms of the influence of these paradigms on the modern literary process. The focus of the authors of the article is the study of the literary process by the example of the work of Andrey Platonov and Venedikt Yerofeyev. Analyzed are the prerequisites for changing the boundaries of the dialogue with different cultures, which have become a spiritual reflection of the world-systemic connections of the modern world. The authors trace how spatial, temporal representations and ritual practices are reanimated in the imaginative world of writers, and also study the mechanisms that give rise to deep traditional layers of consciousness, such as trauma, disintegration and drama.
19
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Symbolika płodnościowa w polskim folklorze

63%
Niebrzegowska-Bartmińska S.
Etnolingwistyka. Problemy Języka i Kultury
|
2016
|
vol. 28
EN
The article discusses the treatment of fertility and the means of its expression in traditional culture. The relevant questions include: how to speculate about fertility, how to protect and stimulate it in communal and family customs, how to hinder fertility and cause infertility through word and gesture. The author argues that the verbal code as the carrier of symbolic meanings is inalienably linked with other cultural codes: material, personal, actional, involving music and dance, temporal, and locative. The codes function interchangeably, replacing and complementing one another.
PL
Autorka podejmuje kwestie płodności w kulturze tradycyjnej i sposoby jej wyrażania, charakteryzuje sposoby wnioskowania o płodności, możliwości wpływania na płodność, jej ochronę i pobudzanie w obrzędowości dorocznej i rodzinnej, daje przykłady hamowania płodności oraz powodowania niepłodności słowem i gestem. Dowodzi, że kod werbalny jako nośnik znaczeń symbolicznych, pozostaje w ścisłym powiązaniu z innymi kodami kulturowymi: przedmiotowym, personalnym, akcjonalnym, muzycznotanecznym, temporalnym i lokatywnym. Służąc wyrażaniu sensów symbolicznych, kody funkcjonują wymiennie, zastępują się, przedłużają i dopełniają.
20

W związku z tekstem R. Borocha

63%
Stanisławek J.
Edukacja Filozoficzna
|
2018
|
issue 65
185-194
EN
In Connection with the Article by R. Boroch
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