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This is an attempt to get into the study of the new creative process of folkrore, which is coming into being in the big cities, and which is nurtured by the modern informa¬tion media. It has been my objective to show how the daily press takes part in the creation of folklore and its presentation within a certain context. Subject to observations has been the set of problems, becoming well-neigh a hit for the mass media, viz. crime and its "heroes", the members of the private security and insurance companies. That core of salient features of the underground "heroes" is coming into being and is becoming reaffirmed in the daily press, which further on develops to a greater or lesser degree in the folklore of the new time.
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The magic words, formulas and incantations, perpetuated by the oral folklore tradi¬tion, have both a magic and an aesthetic function. The ratio between these functions changes. The aesthetic rendition of the magic develops from the immanent aesthetic foundations of language and of magic, whereby the magic elements often acquire aesthetic independence in folklore. In the oral tradition, magic is present as a cteative principle within the wide range of structuring of speech: from the combination of phonemes to the highest levels of organisation of the text. In the magic recreation of the objects, language makes use of the logic of tropes, relying on the intricate paradigmatic coding used in traditional cuiture. Any change in the text or context of the magical action in the oral tradition changes likewise the relationship between its functions. Along with the increasingly more aesthetic recreation of certain words, phrases and patterns, what is also per¬petuated in the folklore text is idea of their magic significance.
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This article studies the various spells cast 'against fear', as a way of treating fright in Bulgarian folk medicine. The study is based on general Bulgarian materials covering the period from the mid-19th to the early 20th century. The author describes and analyses spells cast with flour, wood" ash, 'left', 'returned' and 'silent' water. A special place is given to treatment with fire and also to the combined use of fire and water. Depending on the way in which the spells are cast, they are divided into two groups: 1) removal of fear by dissipating it with a figural image; 2) driving fear out with apotropaic objects. This folk psychotherapy is defined as curative magic of the type of catharsis, accomplished by imitative and apotropaic means.
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In the second half of this study (the first appeared in Bulgarian Ethnology. No 2, 1983) the spread of the wooden house in the Sredna Gora region and its connection with the Koprivshtitsa typological group is examined, together with the Rhodope house and the Rhodope typological group, and the Strandja Uplands with their West Strandja, Central Strandja and East Strandja houses. The wooden houses of each typological group are studied in the towns and villages of the respective region, the specific features which determine the individual typologies being found. A square plan, the group of 'house-rooms' and a hallway ('proust') are characteristic of the Koprivshtitsa typological group, while the Rhodope house has a lengthened or square plan and a slate roof. A lengthened plan with a corner hearth is typical of the West Strandja typological group. The Central Strandja one has a lengthened plan and the hearth is built by the wall. The East Strandja house has a rectangular plan and a large 'char-dak' (porch) in the front part. A differentiated system of the wooden house is offered according to the territorial, regional and settlement typology. The outer aspect of the houses, their ornamentation with its details are studied together with the development of their plans, architecture and artistic features. The interior furnishings are also studied, and (his makes it possible to draw conclusions not only abut the architecture, but also about the way of life of the Bulgarians in the 17th to 19th century.
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Certain questions connected with trade and cultural relations between the Balkan countries and Central Europe are studied in connection with their influence on the wine-making tradition of the Balkans. The tunnel-shaped wine cellars of Melnik are the result of the trade relations between that town and the villages around it with Transylvania and Austro-Hungary. Comparing the region of Melnik with that of Assenovgrad. an equally well developed wine-making centre, the authoress finds similarities between the population, the geographical conditions, wine-making and its economic importance in both regions. She also finds deviations from the premises used to store the wine in Melnik from the usual development and from the wine-making tradition of the Balkans. This difference is due to the historical and economic development of the Melnik region and to the fact that it had trade relations with Central Europe as early as the 16th-19th century. Source data show that the Melnik merchants were actively engaged in trading with wine which they sent to the Austro-Hungarian Empire. In comparing the structure, functions and types of wine cellars in Melnik with those of Central Europe and, more precisely, with the Eastern regions of Hungary, and juxtaposing data on the quality of the Melnik wines with those of the celebrated region between Tokay and Miskolc— Eger, the technology of wine maturing in Melnik and Eger, the authoress finds similarity between the regions. Having noticed the features of wine cellars in Austro-Hungary, the Melnik wine merchants were interested in improving and maintaining their own production of wine. On returning to their homes they created the tunnel-shaped wine cellars, an isolated and narrowly local phenomenon in the Balkans. In time these wine cellar sacquired their own specific features and signs, imposed by the conditions and traditions of the Melnik region.
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The salt extraction on the southern Black Sea Coast is evidenced from prehistoric times, and this is proved by archaeological excavations in there historic times, and this is proved by archaeological excavations in there pre-historic settlements near the lake of Pomorije. Salt extraction is mentioned by antique authors (Heredities) and medieval crones (Barbarous). The author of this article examines two traditional means of salt extraction - Animal type, considered local, and Fochenski type, introduced from Asia Minor. In the first type the salt-mine consists of two parts - an evaporator, called "a pan", and a salt-pit. constructed of 10 different in size rectangular pools. The second type has the same structure. Nevertheless there are some differences in the applied technology. According to the author the first type of salt extraction is more frequently used, because it corresponds to the local geographical and climatic peculiarities; it is less gangers for the workers and the quantity extracted salt is higher as well.
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This elaboration represents some ethnographic aspects of the process of socialization of the individual from the stand point of the basic theoretical formulations of contemporary social anthropology and ethnopsychology. On the basis of a working definition of the socialization process, an attempt is made to build up its theoretical model of operation in traditional Bulgaria family for the period of childhood in the development of human personality. The process of socialization is investigated from two different points of view - of the community and of the individual. The basic biological and social preconditions for the process are shown and its main problems and goals are outlined. Parallelly to the commonly accepted and obligatory dimensions of this phenomenon, an analysis of the ethnographic aspects of implementation of socialization is made in this feature. On one hand, the major agents, who are detached by the basic social institution - the family, and on the other - the ways and means, which they use to introduce the individual with in the culture of the group, whose member he is, are concerned. A special place of priority is devoted to the mechanism of ritualist, by scrutinizing the basic functions of custom and ritual and their part in the accomplishment of the global goal of socialization - the translation of ethnospecific cultural values between the generations.
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In the article is summarized the information from the end of 19-th C./V. Bogies, D. Marino, K. Riche/, about a practice in some West Bulgaria and Makedonian regions, of replacement of the underage or absent bridegroom by his father (the father - inlay), or the alderman large families. The custom is rather ancient (it is evidenced among the Russians still in 11-th C), and probably is common to all the Slavs. That is reason why it is not accepted the thesis that misalliances between juvenile boys and much elder mature maids are a consequence only of economical reasons - the need of labour hands in extended families. The explanation that it was a remnant of group marriage, is untenable as well. In the paper is made a differentiation between the replacement of the bridegroom by his brother (the "devour"), and "snahachestvo" itself - the replacement of the bridegroom by his father (the "skiver") and his cohabitation with the bride until her husband comes of age. Here an attempt is made to seek parallels in folklore themes connected with the mythical character of the dangerous bride before the defoliation and the character of the sacral, endowed with magical powers and knowledge bridegroom assistant, who takes his role during the first night, According to some motives from West Bulgaria, it is the priest (the "pop"), who replaces the bridegroom or "helps to make the knit" of the young woman. A set of examples from Bulgaria ritual practices show that even in the beginning of 20-th C, the bridegroom father, the elder of the extended family, and the priest, are mutually replaceable in all crisis rites, and especially in the wedding ritual and in rites connected with ancestor worship. In this sense the roots of "snahachestvo" are sought in rituals, connected with ancient institutions of folk culture - the initiating and marriage, despite that in the end of 19-th C, predominates its economical motivation, and its perception as a sin under Christian influence.
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The ornamentation of the traditional Bulgarian iron cart and horse trappings is studied in this article together with the technique and technology of the process of decorating them, and the dynamics of this phenomenon from its appearance up to the present is described. In following the development of ornamenting a cart, the author reaches the conclusion that the cultural influences of Russia, Bessarabia and Romania were paramount here, having penetrated into the country through Northern Dobroudja after 1830, first into North-Eastern Bulgaria, and later into the remaining regions of the Bulgarian ethnical territory. Systematically and consecutively the author traces the ornamentation of the wooden and the metal parts of the carts in Bulgaria, the ornaments used in this work, the ornamentation of horse trappings and the functions which this type of folk art fulfilled. Special attention is paid to the so-called 'singing carts' in which the Bulgarian wheelwrights and cart makers expressed their skill and musical talent. By studying the cart as an object of folk art the author has shown the specific Bulgarian nature of this type of folk art, the world outlook and rich mentality of the Bulgarians which are reflected in ornamenting the traditional Bulgarian cart.
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This article deals with characteristic features in the life, studies, games and interests of children in Varna from the end of the 19th century up to the first three decades of the present century. After Liberation from Ottoman rule this city was one of the large, comparatively rapidly developing ports and trade centres in Bulgaria. The penetration of European influences, begun at an earlier time, was intensified during the period indicated and was reflected in the domestic and social way of life in the city. It also affected the world of the children. The impact of social polarization on the upbringing and all-round formation of the young generation is also taken into account. The part played by family environment, which is the decisive basis in this respect, as well as by the school, is also studied. The author notes the preservation of all that is traditionally Bulgarian in the upbringing of the city children: accustoming them to work, thrift, mutual help, love for learning, modesty and respect for parents and older persons in the broad stratum of working class families. He outlines the part taken by children in traditional popular holidays, as well as the newly created public holidays in which they joined through their schools. The author also studies certain specific interests and creative enthusiasms of the city children, as well as the games most popular among them and their role in building up personality within the framework of a group of children. He puts forward the idea that in the environment of working class families, who divided the functions of bringing up their children with the school and in which relations between young and old were more democratic, the young were more independent in deciding on the choice of a profession and their life in general, as well as in building up their own ethical aspect.
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