Search results - CEJSH

1

Folklore Festivals in Moravia in the Light of Social Development

100%

Pavlicová M.

Our Europe. Ethnography – Ethnology – Anthropology of Culture

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2014

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issue Vol. 3

61-68

EN

The contribution Folklore Festivals in Moravia in the Light of Social Development deals with the interest in folk culture, or rather folklore expressions and their presentation at ethnographic festivities and folklore festivals. It pays attention to the first impulses for these activities, the struggles of individuals and institutions and especially the social connections of the mentioned cultural stream. As to the territory, the study of this development focuses on Moravia where since the late-19th century the living folk culture blended with the efforts to safeguard it, and where currently ethno-cultural traditions develop, which many cases have their roots in the legacy of folk culture.

2

Folklor w edukacji muzycznej – metoda projektów

87%

Andrys M.

Studia Edukacyjne

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2018

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issue 50

399-411

EN

In times of prevailing mass pop-culture there is almost no space for traditions and customs connected with folklore. Educationalists and music teachers continue to pursue progressive methods demonstrating the artistic values of folklore. Project-based learning is a method which can be the beginning of forming an attitude of respect and cultivation of national heritage. This method may not only can develop social abilities, teach self-reliance and organization, but also create an opportunity to find interest even among most difficult problematic issues. A recent project ‘Muzyczna Kawaleriada z Uśmiechem – Regiony kulturowe Polski’ has already created a possibility for researching if the above method can be applied for musical education for grades 4-6. Folk culture, especially songs and dances, has become a subject of observation for teachers and at the same time an evaluation for students. A questionnaire was used for that purpose. All three stages of the project, preparation, realization and presentation as well as the results of conducted research show that project-based learning is an attractive and effective method of music education. Certain values of the beauty of Polish folk songs and dances are also indicated.

3

Folkloor ja eluloolisus Venemaa eestlaste malestustes

80%

Korb A.

Mäetagused

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2018

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vol. 71

55-88

EN

The article analyses the extent to which Estonians born and grown up in Estonian settlements in Russia have used folklore in transmitting their personal life history. The sources used in the article are memories collected in the first decades of the 21st century from the Estonians who repatriated from Russia to Estonia in the Soviet period. The memories were collected as responses to an appeal to collect village and family history. I came to collecting life histories and personal memories through folkloric research after having collected folklore (songs, tales, rituals and traditions, etc.) in Estonian settlements in Siberia and elsewhere in Russia for more than ten years. In the recollections of Estonians born and grown up in Russia I focused on analysing the origin stories of their ancestors and names, narratives about settling in the new homeland, the impact of dramatic historical events in the lives of their families and communities, and major life cycle events. The time of the narrated event, the time of narrating, and the temporal space between the two interplays are creating memories of life history, as cultural memory mediates the transference of the past experience to the present day. In collective life, folkloric environment is closely embedded in the life history environment. The collected memories contain authentic folktales, popular interpretations of history, spells, descriptions of rituals, belief reports, etc. The knowledge, experience and traditions that are passed on from one generation to another, but also stories heard, have a significant influence on an individual and are reflected also in personal history. Narratives shape the local tradition, and a fact of personal life can turn into social experience. The life history of Estonians in Russia is highly collective, bound by folklore, because this is how the community communicated. Approaching personal experiences of individuals from a more general (economic or political) perspective helps to better understand also the general processes. The life history memories of Estonians born and raised in Estonian settlements in Russia could be viewed as oral narrative history based on the group’s interpretation of the past. This allows us to observe also the regional differences in the rituals and customs of Estonians as well as changes in their mentality.

4

Antropologia – folklor – historia. Piotr Kowalski (1952-2011) – in memoriam

80%

Kowalewski J.

Rocznik Antropologii Historii

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2017

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issue 10, Antropologia - folklor - historia

11–13

XX

Editorial

5

Rethinking folklore as economical pattern: Overview of sustainable, creative and popular strategies in Italian domestic life

80%

Giancristofaro L.

Human Affairs

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2015

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vol. 25

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issue 2

173-188

EN

The way in which folklorists study their “scientific subject”, that is the creativity and the rich ways people attach meanings to their existence, has often been considered to be static and decontextualized. An interest in popular culture for propaganda purposes is associated with past regimes. Therefore, the notion of “folklore” still carries contradictory meanings and connotations. The author starts from a debate prompted in Italy by Alberto M. Cirese: in recent decades, Italian “native” ethnology has focused on endangered village traditions rather than opening itself up to new instances of cultural change. The main risk was misrepresenting the methodology proposed by Antonio Gramsci in 1929. Today Italian research into folklore places the subject of “folklore” in its broadest context, investigating developments in society associated with the shift from a peasant to an industrial society, and embarking on additional research domains through transnational cultures. This research draws on the growing interest in cultural heritage in the public sphere, and, simultaneously, draws on recent advances in the study of uses of culture and memory. The paper studies two aspects of daily life: pure yarn handmade clothes and ornaments, and long-life tomato sauce. The study concludes that contemporary everyday folklore takes on many free and unofficial forms that call for a renewed approach. To evaluate the multiplicity of folklore meanings and their capacity to integrate interactions between the traditional and the contemporary in specific contexts, the author explores the practicality of a new idea of folklore as sustainable, popular, domestic creativity using material and immaterial goods. This idea implies a rethink of the concept of heritage and of the complexity of its increasingly official, bombastic and rhetorical manifestations

6

К проблеме „Своего” и „Чужого” - образ еврея в белорусской сказке

80%

Chernyavskaya Y.

Acta Polono-Ruthenica

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2007

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vol. Tom 1 Nr XII

61-75

EN

Belarusian taleThe article considers the character of the incomer as a constituent part of the ethnic self-image of the nation. The story is about the image of Jew as seen with eyes of Belarusian peasantry as imprinted in tales collected by folklorists on the verge of the 19th and 20th centuries. It is represented by „the Mine Foreigner” living in the same life and financial conditions as a Belarusian peasant, from one point, and different form a Belarusian due to another ethnic and confessional membership and the relevant customs, from another point. The character of Jew in Belarusian tale is defined through binary oppositions mine vs. foreigner, wealth vs. poverty, cunning vs. naivete, etc. Cultural necessity of foreigner inside his/her own nation is defined by two functions, the function of comparison (and relevant specification of own identity) and function of complementarity as soon as he/she posesses skills that aboriginals do not posess. Differences between the Mine Foreigner vs. Foreign or Another characters are stated.

7

Rusałki – słowiańskie ondyny

80%

Fijałkowski M.

Acta Philologica

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2014

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issue 45

219-227

PL

Artykuł, wzorując się na pracach powstałych w orbicie kultury zachodnioeuropejskiej, w sposób komparatystyczny nakreśla motyw rusałki, który, według różnych teorii, ma bądź rodowód rdzennie ludowy, bądź też został zapożyczony z literatur zachodnich (głównie niemieckiej) i zesłowiańszczony. Omówione są również nowe ścieżki interpretacyjne motywu, które, odchodząc od baśniowości i folkloryzmu przekazu, doszukują się w nim psychologicznego kodu wykorzystywanego przez poetów i pisarzy różnych epok.

8

Folklor ludyczny – prawdziwy i literacki na przykładzie twórczości Janiny Porazińskiej

80%

Olszewska B.

Filoteknos

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2019

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issue 9

195–205

PL

W twórczości Janiny Porazińskiej folklor odgrywa doniosłą rolę. Pisarka traktuje go jako źródło inspiracji formalnych i tematycznych, co ujawniają jej zbiorki poezji oraz poemat Wesele Małgorzatki. Świadectwem bliskiego związku liryki z pieśnią ludową i kołysanką jest ich poetyka, kompozycja, liczne zabiegi transformacyjne (parafrazy, trawestacje, naśladownictwa wzorców ludowych) oraz motywy zaczerpnięte z przysłów, zagadek. Związki z folklorem ludowym podkreślają umiejętnie wprowadzone wyrażenia gwarowe. Nie mniej ważny jest tez folklor spod znaku wielkiej zabawy. Należą do niego formy zaczerpnięte z folkloru dziecięcego. Poetka proponuje czytelnikowi zabawę i grę z wyobraźnią, zabawę słowną, wprowadza humor, postacie strzyg i innych fantastycznych stworów, zwierzęcych bohaterów, sięgając po wypróbowane chwyty: paradoksalne zestawienia, łączenia rzeczy przeciwstawnych, niemożliwych czy absurdalnych. Poszerza też repertuar gatunków folkloru dziecięcego.

EN

Folklore plays a significant role in Janina Porazińska’s works. She treats it as a source of formal and thematic inspirations, which manifests itself in her volumes of verse or her poem Wesele Małgorzatki [trans. Meg’s Wedding]. The close connection between verse, and folk song and lullaby is visible in their poetics, composition, transformational devices (paraphrases, travesties, imitation of folk patterns), as well as in motifs taken from proverbs and riddles. The connection to ludic folklore is also emphasized with adept introduction of dialectal expressions. Nevertheless, folklore of great entertainment is just as important. It includes forms inspired by children’s folklore and offers the reader games of imagination, puns, humor, fantastical creatures, and animal protagonists. It also uses proven devices: combinations of paradoxes, opposites, and impossible or absurd elements. Moreover, it broadens the repertoire of children’s folklore genres.

9

Pająk w folklorze rosyjskim

80%

Gołębiowska-Suchorska A.

Acta Polono-Ruthenica

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2007

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vol. Tom 1 Nr XII

31-37

EN

The article is a synthesis of the research on a spider creation in Russian folklore as far thread mythologem is concerned. As traditional oral folk composition genres analysis proves there are spider relations to a sphere of sacrum. The spider, able to weave and move in all directions, is seen in fairy-tales as a saviour. The result of its activities is restoring of order in the world. Christian legends of aethiology show the spider as a trickster acting against God. In many genres of folk literature its web functions as a guide, saviour or liason between earth and heaven. Folk ideas connected with the spider stored in traditional folklore are genetically connected with mythological weaving-cosmogony idea and demiurge-weaver creation.

10

Gatunkowe uwarunkowania znaczeń symbolicznych

80%

Niebrzegowska-Bartmińska S.

LingVaria : Półrocznik Wydziału Polonistyki UJ poświęcony zagadnieniom języka i językoznawstwa

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2016

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issue 22

203-224

EN

Folklore texts operate on two levels: inside the folk culture in combination with traditional beliefs and customs, and within the national culture as a point of reference and source of inspiration for writers and poets. Individual words also function on those two levels, as they can be understood ‘the literary way’ or ‘the folk way’. The paper presents two units of the vocabulary of the national language (jabłoń ‘apple tree’ and jabłko ‘apple’) which have fixed base meanings but which also accommodate additional senses on a higher semantic level and thus become the signifiant for a new sign. In folklore texts, depending on the genre, the images of apple tree and apple accept the symbolic senses of happy and fulfilled love (in love and courting songs), fertility and vitality (in wedding songs), of readiness for marriage and the stable, cosmic order (in wishing carols), of temptation and sin (in nativity plays), richness and ability to regenerate and renew life (in fairy tales), of the sense of security and parental care (in orphan songs), of the value of family home and proximity to the loved ones (in soldiers’ songs). These symbols can be explained using extralinguistic data (beliefs and customs) as the same senses can be expressed through words, rituals, or objects. The analysis reveals that the images of apple tree and apple serve to communicate values underlying the image of the world contained within the specific genre. The same images, transplanted to a different domain, outside of their particular social group, lose their value, become illegible, incomprehensible, and are viewed as merely a signal of folksiness.

11

Benefits of Rereading Texts about Folklore by Professor Kazimiera Zawistowicz-Adamska

80%

Wieruszewska M.

Zeszyty Wiejskie

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2017

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vol. 23

11-21

EN

The paper presents and analyses views of the scholar, ethnographer and founder of the so-called Łódź school of ethnography, Kazimiera Zawistowicz-Adamska (1897–1984) concerning the issues of cognitive difficulties they encountered – as well as some that are still experienced by folklore researchers. While perceiving a close relationship between folklore and folk artistic culture this scholar emphasized the extent of studies devoted to these issues in the global science and their popularity in non-scientific circles. Simultaneously, she presented an opinion that ethnographers should not be constrained to studies on so-called material culture that is always conditioned socially and always appears in the context of phenomena (fairly conventionally) of both, social and spiritual culture. Thus, the scholar’s standpoint functions as a kind of conciliation for op-posing standpoints – supporters of things, on the one hand, and defenders of symbols on the other.

12

Горизонты интерпретации литературного текста в фольклорных вариантах: Умирающий В. И. Немировича-Данченко

80%

Трубицына В.

Acta Universitatis Lodziensis. Folia Litteraria Rossica

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2012

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issue 5

48-54

EN

This article defines the originality of the poem by Nemirovich-Danchenko Dying (1882) in the context of literary traditions of Russian gaol songs and poems about imprisonment. The directions of the reception and variation have been analyzed. The focus is also on the aesthetic principles and techniques of reproduction of a literary source in folk song culture in the Kemerovo region and its folklore.

13

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

80%

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.

14

A general overview of the literature for children in the first part of the 20th century

80%

Alimerko R.

Academicus. International Scientific Journal

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2011

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issue 04

69-80

EN

Although in the first decades of the 20th century the Albanian literature for children did not recognize any distinguished literary work, a series of liberation insurrections in north and south as well as the Declaration of Independence in 1912 show the great efforts of our Renaissance figures who were teachers, ideologists and active participants in the armed movement. All this big issues in the life of Albanian people as well as their freedom-loving spirit become the inspiration of many themes, details and motives in the Albanian literature for children. Some of well-known representatives of our national Renaissance such as: Çajupi, Asdreni, Fishta, Mjeda, Gurakuqi, Xanoni, J.Bageri etc., continued writing even during the first decades of the 20th century. In their poetic and literary writings, one could distinguish the romantic spirit of the exuberance of the love for the country, for the nature, for the universe, and sometimes there could be distinguished even a realistic tone which described the Albanian life. Throughout all this literary work, the love for the country was connected with the love for the language and with the great efforts that were made for founding Albanian schools, with the reverberation of the wars for freedom, with the description of nature, birds and flowers as well as with the inspiration taken from the fantastical and fabulous world of the world literature.

15

Odysseus’ most memorable exploit

80%

West S.

Classica Cracoviensia

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2013

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issue 16

189-206

EN

The paper discusses the meaning and development of Odysseus’ meeting with the Cyclops as described in the Odyssey, taking into account its possible origins and parallels in folklore.

16

Suulisus kirjakultuuri ajajargul

80%

Jaago T.

Mäetagused

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2018

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vol. 70

39-66

EN

The article focuses on the question of the orality and literacy of folklore on the example of Estonian folklore research. When folklore is defined in academic and popular-science papers, its orality has a significantly more prominent role than in practical studies. For instance, in the period when folkloristic standpoints were modernised in the 1930s, orality was a requisite in the definition of folklore. At the same time, folklorists also studied the written forms of folklore (e.g. works by Walter Anderson). When assessing the authenticity of earlier folk songs and tales, the decisive aspect was the oral origin and spread of the texts. However, older folk songs as well as folk tales were mostly written down in the era when the performers of these songs or tales were literate. It was common that newer folk songs spread in writing, but researchers nevertheless used them to the same extent as archival texts that had been written down based on oral performance. They argued that the texts which were spread in manuscript songbooks could also be performed orally, and this justified their treatment as folklore even though they were written texts. In parallel with the development of folkloristics, the question of the relationships of folklore and literature and folklore and (oral) history has continuously been on the agenda. In both cases, folklore opens up from the viewpoint of written culture. The topic of the orality and literacy of folklore also emerges in connection with the recording of oral performances, as well as creating and organising archives of manuscripts. It similarly extends to research: written records of oral presentations were analysed, using the methods for the analysis of written texts. In the second half of the 20th century, however, the question of the orality of oral sources was increasingly raised. In these cases, orality is important from the aspect of performance and the creative process, differently from the earlier notion, which saw the oral creation, origin, and spread as the prerequisite of folklore. It is also significant that orality studies are interdisciplinary (involving, for example, the research methods of linguistics, anthropology, history, etc.).

17

Pseudolingvistika kui folkloorinahtus

80%

Maarja V.

Mäetagused

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2014

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vol. 58

125-146

EN

The article discusses pseudo-linguistic theories about the kinship of the Estonian language published since the 1920s. The author describes these theories, pointing to their characteristic features and causes of origin, and then proceeds to give an overview of the non-scientific theories of the kinship of the Estonian language devised by Henrik Juhankatti, Arthur Gleye, Edgar Valter Saks, Jüri Härmatare and Oskar-Adolf Põldemaa. All the authors, none of whom are linguists, attach great importance to the Estonian language (resp. Baltic-Finnic languages) in the past, about which there are no corresponding data. They also connect the Estonian language (resp. Baltic-Finnic languages) to the old languages of culture (e.g. Etruscan). These theories have deserved much criticism and they have even been regarded as adverse. The author reaches the conclusion that pseudo-linguistic theories are not necessarily detrimental, but should rather be treated as folkloric manifestations deserving to be studied.

18

Elulugu folkloristlikust vaatepunktist

80%

Jaago T.

Mäetagused

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2018

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vol. 71

5-24

EN

Research of present-day life stories is multidisciplinary. At the same time, life story research is also disciplinary – the analysis of life stories supports, more or less, the specific features of one or another historically evolved discipline, developing it further. The Estonian folkloristic life story research is associated with literary science and history as well as ethnology. Folkloristics and literary science share a common interest in the narrative. However, they are different in how life narratives are related to other texts: while literary science relates life stories with writing genres, such as autobiography, life writing, memories, and biographical fiction, in folkloristics life story is connected with concepts like, for example, thematic narrative and personal experience story. In addition to coherent life story texts, folkloristics also studies stories that have been presented in different genres or as single episodes (for example, associating nightmares with everyday or historical events). Folkloristics is related to the ethnological research of life stories through shared interest in performance. However, while folklorists are primarily interested in how the narrating situation influences text creation, ethnologists are interested in the connection between the narrators’ and the public discourses. The article introduces the evolution of life story research over the 20th century, drawing on the example of Estonian folkloristics. It shows that first there was a deepening interest in narrating real-life characters and in the biographies of folk singers and story-tellers (starting in the 1920s–1930s). During the same period, researchers started to distinguish between stories according to whether the described experience was mediated or first-hand. In the former case, the main character in the story was another person, maybe unknown, but in the latter case, the story concerned an event in which the narrator (i.e. first-person character) was involved. Nevertheless, folklorists were more interested in the storyline than the first-person character’s point of view. The first studies in which the narrated plot and the first-person character’s experience were viewed as an integrated whole were published in the 1970s. The new approach did not employ earlier research methods (those based on the plot of the story) but, rather, broadened the ways and possibilities of folkloristic narrative research at the end of the 20th century and today.

19

Le ceremonial nuptial dans le folklore musicalo-poetique des Tatars de Dobroudja

80%

Suliteanu G.

Rocznik Orientalistyczny

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vol. Rocznik Orientalistyczny, T. 42, Z. 2 (1982)

20

Folklore’s Horizon: the French Legacies of Félix Arnaudin (1844-1921)

80%

Pooley W. G.

Our Europe. Ethnography – Ethnology – Anthropology of Culture

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2015

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issue Vol. 4

73-84

EN

‘Folklore’ has not been a powerful academic discipline in France. This is not just a question of an alien term that failed to take root: the paradigm of folklore studies has never enjoyed much success. While part of the explanation for this concerns the association of folklore studies with nationalist and regionalist movements and with the Vichy régime (1940-1944), this article argues that the folklorists themselves, men like Félix Arnaudin (1844-1921) are partly to blame. Although Félix was an assiduous and careful ethnographer, he was largely typical of the French folklorists in eschewing theory and lacking respect for the practitioners of folk traditions. Rather than a coherent methodology, Félix pursued a chimera of exhaustivity which was undermined by his own inexplicit exclusions. While it would be unfair to say that there is no interest in folklore in France, its horizons have been seriously curtailed by the shortcomings of Félix’s generation.

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