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MYTHOLOGY IN THE CONTEMPORARY LIFE OF NORTH-RUSSIAN VILLAGES (Mytoloogilist pohjavene kylaelus tanapaeval)

100%
Ilyina T., Toporkov A.
Mäetagused
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2009
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vol. 42
77-90
EN
The article, which is based on materials collected in the course of the four summer expeditions of the Marc Bloch Russian-French Centre for Historical Anthropology (RSUH) in 2003-2006, attempts to answer the question to which degree have mythological conceptions preserved their topicality among the population of North-Russian villages; which folklore texts have been actively preserved in their repertoire; and how these texts have been adapted in modern life. Relying on informant narratives, the authors agree that irrespective of the introduction of general literacy and mass media and even at the onset of the 21st century, many women in these North-Russian villages still live as if in an enchanted world where there is no clear boundary between the living and the dead, where the forests are the realm of spirits of nature, and family conflicts are believed to result from the casting of 'evil eye' by some elderly female relative. The majority of the narratives have been collected from women and specifically reflect women's perspective to the situation. While the main focus of the article is dream narratives, the authors also discuss the topicality of mythological beliefs for the modern people. In the community which has been deprived of religious understanding of what will happen after death, dreams play a rather important role because they are the only available and the most trustworthy evidence of the world beyond the grave. The content of these beliefs, however, is bound to transform in a society where churches have been demolished, icons have been destroyed or removed, and atheism has been officially endorsed for dozens of years. Despite contemporary adaptations, the texts collected by the authors are rather archaic in nature. The fact that they are still part of active repertoire points to the viability of folk culture in the villages under investigation. And still, rituals such as communicating with the deceased relatives or casting an 'evil eye' at weddings continue to be practised not because of sociological or cultural reasons but also of personal psychology. It could be agreed that individual mythology feeds on isolation and misfortune in life.
2

ROLE OF SUBTLE SIGNALS LINKED TO RELIGIOUS RITUALS IN THE EVALUATION OF NEWCOMERS BY A VILLAGE COMMUNITY

100%
Uhrin M., Bužeková T.
Slovenský národopis (Slovak Ethnology)
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2022
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vol. 70
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issue 2
210 – 227
EN
The purpose of the paper is to explore the role of religious rituals in assessing the behaviour of new people who come to live in their locality. It presents ethnographic data collected in a village in western Slovakia to demonstrate that participation in rituals plays an important role in the old settlers’ descriptions of newcomers. To interpret their statements, we refer to the signalling theory which was applied in the cognitive and evolutionary approach to the study of socio-cultural phenomena. Empirical work in this field has shown that participation in low-frequency and high-cost religious rituals is perceived as an honest signal of group commitment. We argue that if such rituals are absent in a particular locality, then trustworthiness, commitment to the group, and compliance with group norms are communicated by other types of signal, in particular high-frequency low-cost subtle signals, such as participating in various activities related to religious life, in particular regular religious rituals. This paper is a preliminary study which aims to draw attention to subtle religious signals in particular socio-cultural settings.
3
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Vesnická obec a tzv. „druhé nevolnictví“ v raně novověkých Čechách

88%
Ogilvie S. C.
Český časopis historický (The Czech Historical Review)
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2009
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vol. 107
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issue 1
46-94
EN
This article explores the role played by the village community in the so-called 'second serfdom', using a database of manorial court records, serf petitions, and other micro-level documents for the Bohemian estate of Frydlant between 1583 and 1692. It casts doubt on 'manorial dominance' theories which assume that the 'second serfdom' succeeded because manors were all-powerful and communes supine. But it also questions 'communal autonomy' theories, according to which villagers were largely unconstrained by manorial regulations and serfdom did not actually matter. Instead, the Frydlant evidence supports a theory of communal-manorial 'dualism', whereby serfdom required both strong manorial institutions and strong communal institutions. The Frydland findings vividly illustrate the dark side of both manorial regulation and communal 'social capital', showing how overlords and village oligarchies systematically colluded to coerce weaker villagers.
4
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Řemenářský fenomén v Metylovicích v druhé polovině 20. století

75%
Michalicka V.
Národopisná revue (Journal of Ethnology)
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2011
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vol. 21
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issue 2
115-123
EN
Metylovice used to be a village in which the leather handicraft prevailed since the 17th century, changing the location's nature at all. The sudden and in fact unexpected decline of leather belt production and group of belt producers meant a great change in the appearance and structure of the village. Metylovice lost its regional exclusiveness and it blended with the nature of surrounding villages to a certain extent. Based on the extinct phenomenon of local leather belt production the process of the village community self-identification began gradually. It resulted in a strong relation to the past reality within a complicated process of forgetting and remembering in the course of the past fifty to sixty years. The specific extinct phenomenon of leather handicraft with whip production gained new qualities in the constructive process of collective memory strengthening. In the above case, the transformed ideal of leather-belts producing Metylovice plays a significant role in the development of strong local identification of the inhabitants with their village and its history.
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