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Problematike naratívnej každodennosti socializmu sme sa začali venovať v grantovom tíme pri príležitosti 15. výročia Nežnej revolúcie. V roku 2004 zorganizoval Ústav etnológie SAV v spolupráci s Ústavom pamäti národa medzinárodnú interdisciplinárnu konferenciu Malé dejiny veľkých udalostí v Česko(a) Slovensku po roku 1948, 1968, 1989, kde sme sa zamerali na aktuálne a mnohé dovtedy tabuizované témy vedeckého výskumu spoločnosti v období totality (dávam prednosť slovu socializmus). Výstupom konferencie bola publikácia s rovnakým názvom Malé dejiny veľkých udalostí v Česko(a) Slovensku po roku 1948, 1968, 1989. L, 11. (Profantová, ed. 2004), a tiež anglicky dopracovaná verzia Small History of Great Events in Czechoslovakia after 1948, 1968 and 1989 (Profantová, ed. 2006). V publikácii sme prevažne metódou oral history a ďalšími kvalitatívnymi metódami poukázali na mnohé problémy minulosti, ale aj transformujúcej sa spoločnosti.
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This paper provides a cross-section of the scientific interests of Nenad Ljubinković. Particular attention is paid to the polemical elements in the opus of this author. His polemical moments are viewed as essentially constructive, due to the fact that, from a polemic, as if from some kind of focal point, there arises a succession of texts of a theoretical bent, from which one can read the author’s concept of folklore and folklore studies, in a nutshell, the poetics of oral culture. We analyse the specific features of Ljubinković’s contextual approach to studying folklore and point out the stylistic characteristics of his polemically intoned texts (I-statements, contamination of stylistic registers, methods of decanonisation and dethronisation of authority). Our analysis of Ljubinković’s studies of oral epic poetry reveals the modernity of this author, in view of the fact that he raises a number of exceptionally complex and topical issues (the issues of the second-degree ideologisation of folklore, acceptance of history as a social construct).
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Even though it seems that the recurrent image of drinking wine is one of those constants that are neutral in terms of the sujet, it encompasses a number of structural factors (chronotope, hero, metrical organisation, the context of improvisation, etc.). Being very flexible, this formula can be found in all positions in the “text“, and it supports the meaning of numerous situations that are stylised in accordance with the rules of oral epic poetry, lyrical and lyrical-epic genres. A stable minimum model manifests a broad spectrum of meanings, along with activating the pagan and Christian layers of our heritage, the ethnographic basis, the reality of the collective and reminiscences of the historical past. In this paper, we follow the functions and meanings of the formula of drinking and serving wine that are connected with the poetics of oral forms andvarious models (initiation of the bridegroom; a slandered hero; refilling a glass; self-praise and realisation of a plan; unfaithful relatives, etc.). Most frequently found in the initial position of a “text“, the formula also gets shifted towards other syntagmatic levels, whereby its semantic and sujet-related potential is increased (from a reflex of a ritual act to complications essential for the development of the sujet and the characterisation of the protagonists, from initiation of the horizon of expectation and emotional involvement of the reader, through making a point, to parody). The manifold functions and possibilities of its application are adjusted to the symbolic values of wine, the genre rules and the circumstances of realising the variants.
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In Kim Scott’s novel Benang: From the Heart (1999), the narrator Harley—“the first white man born” and a product of his white grandfather’s personal eugenicist project—attempts to write down, in a subversive and rebellious gesture, “the most local of histories,” in order to articulate alternative perspectives on both Indigenous and non-Indigenous identity and belonging. In this “counter-project,” Harley must not only trace his Indigenous family lineage and their stories, but he must also learn to listen to and negotiate these stories. Gradually his endeavour comes to be characterized by what Lisa Slater, in her critical essay on Benang, calls “an ethics of uncertainty,” pointing to Harley’s, and by extension to Scott’s, preoccupation with cultural dislocation—a sense of not belonging fully to either culture—and the ways this can be reflected in his writing style, language, genre and frame. Harley, the indeterminate and uncertain narrator in Slater’s terms, can be read, I would suggest, as an archetypal Indigenous life chronicler, an embodiment of the position occupied by many contemporary Australian Indigenous storytellers/writers who use the genre of life writing to re-create their stolen identities while exposing and “writing back” to the (post)colonial narratives of the settler nation.
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Limnos, like many parts of Greece, experienced successive and long periods of foreign domination, traumas of war and economic devastation. During the decades of 1950’s - 1970’s, compounded by social and economic instability, many Limnian islanders arrived as young immigrants to Australia looking to build a ‘normal’ life. In this paper, through oral history case studies, I examine how the first and subsequent generations of migrants engage with concepts of home and belonging and the role of ethno-regionalism in the reconstruction and redefinition of identity in the diaspora. Ethno-regional identity, of interest in this research, remains both durable and significant as it reforms on foreign soil though it has received comparatively little academic attention. Identity formation and reformation and the role of ‘return’ visits to the ancestral home emerge as transnational patterns that lead to a rediscovered identity shaping the next generation. This ‘history from below’ is not only about the potential loss of Australian migration historiography, but also the legacy of the oral narrative that links the past with the lives and memories of the present and future descendants galvanising this community’s continuity.
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April to June every year, Rwandans commemorate the 1994 genocide. Extensive oral historical narratives are brought to life. Under the Aegis Trust for the prevention of genocide and crimes against humanity, stories are re-enacted and shared. Narratives of memories are seen as instruments to heal historical trauma. Rwanda has since moved from ravages of the genocide to political and economic stability. Although, Rwanda records a history of ethnic killings and near genocide from 1950s, it is the 1994 genocide that rocked its fabric of peace. Des Forges (2007) argues the genocide was not an outburst of uncontrolled rage of ethnic hatred, but a discontent to historical grievances and widening economic disparities between the Hutu elites and Rwandan poor. To suppress dissent, state and militia extremists planned and orchestrated the genocide. After the genocide, an International Criminal Tribunal for Rwanda (ICTR) was set up to try suspects. It was supplemented with Gacaca courts - a modified traditional conflict resolution system. In this paper, I aim to analyse oral history as a qualitative methodology. The narratives archived on video recount how Rwandans heal the genocide trauma through remembering. According to Moyer (1993) oral history involves a systematic gathering of testimonies of people who have experienced a significant event. It is not based on non-factual information, rather on verifiable facts that can be analyzed and placed in accurate historical contexts. This paper will adapt an oral historical narrative analysis of video testimonies from the Aegis Trust.
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Željko Obradović rođen je 1967. u Donjem Lapcu. Uspostavom ‘’SAO Krajine’’ bio je mobiliziran u krajinsku vojsku. U svibnju ‘95 su ga zbog kritiziranja srpskih političkih lidera uhitile krajinske vlasti pa je 22 dana zatvoren u zatvoru u Frkašiću. Nakon VRA Oluja s obitelji je otišao u izbjeglištvo u Srbiju. Iz Srbije je pokušavao s obitelji otići u ‘’treće zemlje’’, no kako nije uspio, 1999. odlučio je vratiti se u Hrvatsku. Nakon rata aktivirao se u lokalnoj politici kao član SDSS-a. Danas živi s obitelji u Donjem Lapcu i zauzima se za prava srpske nacionalne manjine.
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Publikacija Sjećanja na rat u Pakracu, Lipiku i okolnim mjestima nastala je kao rezultat nastojanja Documente da se zabilježe sjećanja ljudi koji su preživjeli rat na području Pakraca, Lipika i okolnih mjesta. Cilj nam je bio zabilježiti nepisane priče iz ne tako davne prošlosti koja će nas, htjeli mi to ili ne, još dugo zaokupljati. Vjerovali smo da će pokušaj rekonstrukcije ratnih zbivanja na tom području i prenošenje subjektivnog iskustva ljudi koji nisu bili nositelji političke moći, ni kreatori političke povijesti, omogućiti uvid u naizgled skrivene aspekte života na području zapadne Slavonije i produbiti spoznaju o prirodi i tijeku ratnih sukoba 90-ih.
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Mnogi se pitaju, na prvi pogled logično i opravdano, koja je uopće svrha suočavanja s prošlošću. Prema njima, umjesto bolnoga i beskorisnoga pa i štetnoga suočavanja s minulim nasiljem i zločinima, pojedinci, narodi i društva trebaju ostaviti prošlost iza sebe i sasvim se okrenuti (boljoj) budućnosti. Iako prihvaćamo dobrohotnost većine tih kritičara, nas troje autora ove knjige spadamo među ljude koji se ne slažu s tvrdnjama o uzaludnosti ili štetnosti suočavanja s prošlošću, i to iz više razloga. Ponajprije ističemo razlog koji je po našem mišljenju najvažniji: suočavanje je ne samo potrebno nego i nužno zbog svih kojima prošlost uopće nije prošlost, već je traumatiziranost zbog neposredno ili posredno pretrpljenoga nasilja u ratnim i drugim sukobima osnovna odrednica njihove sadašnjosti, a nekima i budućnosti. Takav odnos prema prošlosti imaju milijuni ljudi koji žive u mnogim zemljama i na različitim kontinentima.
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Both literally and figuratively, war has always been an arena for encounters with the otherworld. From the interventions of the gods in the Trojan War to the Angels of Mons in the 1916, the mythology of conflict has offered resolution in the shape of alternative realities. As if war is too materialist, it must be endowed with magic. This might be from outside (the Angels of Mons) or through the appeal to internal anxieties implied by the famous question 'What did you do in the Great War, Daddy?' This paper examines the ways in which contemporary songs explored alternative representations of the First World War, asserted a critical consciousness of the paradoxes and ironies involved, and also, in many cases, asked whose interests the War served. The study is based on a huge international initiative to gather oral and written narratives from all the countries taking part in the 1914-18 War. It takes examples of songs from both ‘sides’ in a war in which the ideologies of each were, in fact, remarkably similar.
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Oral-prose forms as parts of the structure in the novel Grozdanin kikot by Hamza Humo have been analyzed in this work. The focus of the analysis is to abstract the oral tradition and reveal its function in the novelistic structure.
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Štúdia skúma metódou mikrohistorickým pohľadom holokaust v moravských obciach Svatobořice a Strážnice. Premeny lokality „Baráky“ vo Svatobořicicích ako i rozprávanie preživšej Ruth Felixovej o jej živote sú odrazom „veľkých dejín“ 20. storočia. Štúdia čerpá informácie k obom miestam z orálnych prameňov uložených v archíve svedectiev Visual History Archive (Univerzity v južnej Kalifornii). Prezentácia z terénneho výskumu sa týka lokality Baráky (Svatobořice – Mistřín), bývalej rómskej osady pri Svatobořicích, synagógy a židovského cintorína v Strážnici a domu Ruth Felixovej na Bzeneckej ulici.
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My jsme ze Slovenska, máma pocházela z Hrabušic v okrese Spišská Nová Ves, táta kousek odvedle. Byla jsem malá, když jsme se přestěhovali do Ostravy, měla jsem rok, takže nevím, jak to tam vypadá, byla jsem tam jednou. To jsme byli malí, máma nás tam vzala a od té doby jsem tam už nebyla. Už tolik roků. A neláká mě tam jet. Já jsem jako děcko tam na Slovensko chodit nechtěla, protože máma mluvila, že to tam bylo děs a hrůza. Romové kradli, neměli kde brát, dávku jim pozastavili, museli krást v obchodech, na polích. Brambory, zelí, takový ty věci.
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Expedition Podyjí is desing both for teacher and pupils of low secondary and secondary schools as well as for those who are interested in history of the region of the Podyjí National Park.
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Starting with the ’70s until the revolution of December 1989, Alexandru Siperco conducted several hundred unofficial interviews, totaling thousands of pages, with 350 members and sympathizers from illegality of the Romanian Communist Party (RCP) – among them many former members of the Communist nomenklatura or of the repression apparatus during the Gheorghiu-Dej regime – but also with representatives of former historical parties, including Corneliu Coposu, Ioan Hudita and Camil Demetrescu. No one, neither in Romania nor in the rest of the states of the former communist bloc, has initiated and even less has managed to achieve such an approach that concerns the uncosmitized history of communism. For Alexandru Siperco, the determinant was his desire to know as much as possible of the period between April 4, 1944, and the moment of March 19, 1965, the death of Gheorghiu-Dej. From the interviews given to Alexandru Siperco are not missing events such as: the act of august 23; actions for the conquest of power; liquidation of the political opposition; the struggle for power in the RCP and its consequences; collectivization and monetary reform; the role of Soviet advisers; the activity of repressive bodies; the regime in communist prisons; relations with Moscow leaders; the Rajk, Slansk and Kostov trials; foreign policy; blackmail, betrayals, assassinations; friends and rivals. There are also memories of illegals regarding the period of political detention, the Civil War in Spain, the French Resistance and the political emigration to the U.S.S.R. The testimonies present in this volume: Adriana Moscuna, Sanda Movila, Aurel Munteanu, Nicolae Munteanu, Nicolae Gurgu Munteanu, Ana Naum, Petre Navodaru, Andrei Neagu, Vasile Negrea, Serghei Nicolau, Alexandru Nicolschi, Iuliu Orban, Petre Pandrea, Tatiana Pauker, Gheorghe Bratescu, Andrei Pacuraru, Andrei Patrascu.
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Starting with the ’70s until the revolution of December 1989, Alexandru Siperco conducted several hundred unofficial interviews, totaling thousands of pages, with 350 members and sympathizers from illegality of the Romanian Communist Party (RCP) – among them many former members of the Communist nomenklatura or of the repression apparatus during the Gheorghiu-Dej regime – but also with representatives of former historical parties, including Corneliu Coposu, Ioan Hudita and Camil Demetrescu. No one, neither in Romania nor in the rest of the states of the former communist bloc, has initiated and even less has managed to achieve such an approach that concerns the uncosmitized history of communism. For Alexandru Siperco, the determinant was his desire to know as much as possible of the period between April 4, 1944, and the moment of March 19, 1965, the death of Gheorghiu-Dej. From the interviews given to Alexandru Siperco are not missing events such as: the act of august 23; actions for the conquest of power; liquidation of the political opposition; the struggle for power in the RCP and its consequences; collectivization and monetary reform; the role of Soviet advisers; the activity of repressive bodies; the regime in communist prisons; relations with Moscow leaders; the Rajk, Slansk and Kostov trials; foreign policy; blackmail, betrayals, assassinations; friends and rivals. There are also memories of illegals regarding the period of political detention, the Civil War in Spain, the French Resistance and the political emigration to the U.S.S.R. The testimonies present in this volume: Elena Patrascanu, Constantin Parvulescu, Mihai Popescu, Tudor Radu Popescu, Ion Popescu-Puturi, Vasile Posteuca, Constantin Predulea, Sanda Ranghet, Anton Ratiu, Grigore Ion Raceanu, Nicolae (Nicu) Radescu, Dan Rautu, Leonte Rautu, Andrei (Bandi) Roman, Valter Roman, Eugen Runcan, Victoria Sarbu, Tudor Sepeanu.
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The text deals with life in the 1930s and 1940s in the area of today's western and northern Bohemia, southern Poland and northern Moravia, based on the autobiographical prose of Ota Filip and Horst Bienko. The texts of these authors refer mainly to northern Moravia and the historical region of Upper Silesia. The memoirs of other authors - Frank Sikora, Eva Althammer-Švorčíková, Hubert Sigmund and Gerold Tietz - deal with life in western and northern Bohemia. In addition to the texts of these authors, the writings of other memoirists (oral history), publicists (contemporary and contemporary texts) and historians (monographs, historiographical studies) are also taken into account.
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