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The purpose of the following text is to show the local variant of after funeral custom “Fii marturia”, which was realized in the village of Harletz in the region of Vratza during the second half of the twentieth and the first decade of the twenty first century. The accent is on the algorithm of the custom which was discussed in two directions – outside – the stories of the local Harletz citizens and inside – the childhood memories of the author. In this research, the geographical, culture and historical, lingual and demographic sides of this occurrence are well shown and discussed. Ethnological analysis of the Hurletz’s version of this custom can also be found in this work.
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In our modern reality, one of the constantly relevant topics that excites the researchers, the teachers and the general public, is the content of the textbooks especially those on social and humanitarian subjects. The present study focuses on the analysis of a textbook from the beginning of 20th century – “Pictures from the general geography” of the Croatian Ivan Hoic. This work is characterized by a humanistic approach to the issue of otherness and the other. Hoic’ s work presents areal presentation of a foreign culture as a mandatory element of educational process. The view of Bulgarians presented by Hoic creates conditions for our self-knowledge even in the reality of the 21st century.
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Review of: Maja Flajsig - Ewa Wróblewska-Trochimiuk, Umjetnost na marginama. Hrvatski politički plakat u 19. i 20. stoljeću, Institut za etnologiju i folkloristiku i Institut za slavistiku Poljske akademije znanosti, Zagreb 2019., 281 str. Ines Prica - Sanja Đurin, “Hrvati su brand u Čileu”. Diskursi uspješnosti i pripadanja, Institut za etnologiju i folkloristiku, Zagreb 2020., 215 str. Ivana Hanaček - Lydia Sklevicky, Žene i moć. Povijesna geneza jednog interesa, ur. Andrea Feldman i Marijana Kardum, Institut za etnologiju i folkloristiku i Hrvatska sveučilišna naklada, Zagreb 2020., 280 str. Brigita Miloš - Lilijana Burcar, Restauracija kapitalizma. Repatrijarhalizacija društva, Institut za etnologiju i folkloristiku i Centar za ženske studije, Zagreb 2020., 373 str. Marija-Ana Dürrigl - Antonija Zaradija Kiš i Marinka Šimić, Cvijet kreposti. O naravi ljudskoj kroz narav životinjsku. Studija – transliteracija – faksimil, Hrvatska sveučilišna naklada, Institut za etnologiju i folkloristiku i Staroslavenski institut, Zagreb 2020., 367 str. Barbara Majnarić - Prvi svjetski rat u hrvatskim tradicijskim pjesmama, prir. Irena Miholić i Renata Jambrešić Kirin, Institut za etnologiju i folkloristiku, Zagreb 2019., 56 str. Josipa Tomašić - Davor Nikolić, Između zvuka i značenja. Fonostilistički pristup hrvatskim usmenoretoričkim žanrovima, Disput, Zagreb 2019., 336 str. Jadran Kale - Tomislav Oroz, Gdje si bio 1573? Lica i naličja Matije Gupca u praksama sjećanja, Naklada Jesenski i Turk i Kulturno informativni centar, Zagreb 2018., 303 str. Jadran Kale - At Home but Foreigners. Population Transfers in 20th Century Istria, ur. Katja Hrobat Virloget, Catherine Gousseff i Gustavo Corni, Annales University Press, Kopar 2015., 229 str Lada Stevanović - Disrupting Historicity, Reclaiming the Future, ur. Silvana Carotenuto, Francesca Maria Gabrielli i Renata Jambrešić Kirin, Unior Press (“L’Orientale” Università degli studi di Napoli) i Institut za etnologiju i folkloristiku, Napulj, Zagreb 2019., 368 str. Ana Smokrović - Kamen na cesti. Granice, opresija i imperativ solidarnosti, ur. Lada Čale Feldman, Lidija Dujić, Maša Grdešić, Renata Jambrešić Kirin, Anita Dremel i Nataša Medved, Centar za ženske studije i Institut za etnologiju i folkloristiku, Zagreb 2019., 146 str. Orlanda Obad - Framing the Nation and Collective Identities. Political Rituals and Cultural Memory of the Twentieth-Century Trauma in Croatia, ur. Vjeran Pavlaković i Davor Pauković, Routledge, New York 2019., 245 str. Monika Bregović - Folklore. Electronic Journal of Folklore 77. Tematski broj “Human-Animal Relationship in Belief Narratives”, ur. broja Mirjam Mencej, ur. Mare Kõiva i Andres Kuperjanov, Folk Belief and Media Group of Estonian Literary Museum, 2019. Monika Bregović - Americana 8/2. Tematski broj “Interspecies Dialogue in Postmillenial Filmic Fantasies”, gost. ur. Anna Kérchy, ur. Réka M. Cristian i Zoltán Dragon, Department of American Studies, Institute of English and American Studies, University of Szeged, 2017. Nada Kujundžić - Teaching Fairy Tales, ur. Nancy L. Canepa, Wayne State University Press, Detroit 2019., 478 str. Dubravka Zima - Stoljeće djeteta u Hrvatskoj. Djetinjstvo i školovanje u 20. stoljeću, katalog izložbe, ur. Štefka Batinić i Elizabeta Serdar, Hrvatski školski muzej, Zagreb 2019., 277 str. Vilma Benković - Kazivač. Časopis za etnološke i kulturnoantropološke teme 3/3. Klub studenata etnologije i kulturne antropologije (KSEKA), Zagreb 2019., 250 str. Marijeta Bradić - Konferencija Filozofsko-znanstveni aspekti veganstva, Novoosnovano udruženje studenata filozofije NOUS, Odsjek za filozofiju Filozofskog fakulteta Sveučilišta u Zagrebu, Zagreb, 29. 5. – 1. 6. 2019.
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The article traces the regained popularity of a healing water source, promoted by the feigned healer and wonder-worker Angelush. The activities of Angelush are connected with the appearance of the Great Comet, observed in Europe in 1861. Many newspapers from this period reflect the miracles and the impressive crowds of people that visited the healing water source in Northeast Bulgaria, near the Danube River. The present-day ‘intervention’ in media background seems to result from the need of shedding light on the visible traces of the ‘heroic time, which are pertinent due to the proximity to the anniversary of the April 1876 uprising and to the exploit of Hristo Botev’s rebel band and the use of ‘Radetzki’ steamship in the same year. The text analyses a concrete case of inventing tradition, which appears necessary for present-day political and social purposes. The significance of the Well of Angelush as a sacred place is constructed entirely in media background, creating the myth that ‘Radetzki’steamship was built with the money earned from transporting visitors to the healing water source. In this case, the theme of the ‘heroic time’ and the immediate relation with the national narrative is used to testify the significance of a religious site, the belief in which should be a sufficient justification for its existence. Thus, in the 21st century, we witness how an increasing number of churches and monasteries in Bulgaria construct their past through the links they establish with nationally significant topics, characters and images. They do so by emphasizing not that much the spiritual and religious aspects – as connected with faith or with sacred scriptures, but rather – with the presence of traces of the heroic time, which inscribe the cult sites in the toponymic space of the nation.
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This article deals with a corpus of little known archival documents dating from 1888-1889, stored in the deposits of the Scientific Archives at the Bulgarian Academy of Sciences and concerning the population in the territory of present-day Bulgaria as well as the prevailing way of dressing of different groups towards the end of the 19th century. A number of photographs are included as illustrations in support of the textual descriptions. The author’s attention is focused on such archival units containing descriptions of women’s garb, attesting to the fact that during the period under review, part of the Gagauz women wore shalwar. The evidence presented shows that towards the late 19th century, this type of garment established a solid presence among the Gagauz community inhabiting the Black Sea coastal areas of Bulgaria. The styling, cut and manner of wearing of that garment comes as evidence that while originally the shalwar was worn exclusively by Muslim women, during the period of modernization of the Ottoman empire, they were ‘adopted’ by the Christian Orthodox Gagauz women.
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The article elaborates the crossborder experiences and strategies of family divide and unaccompanied childhoods in the context of crossborder migrations and smuggling across Bulgaria-Turkey border between the years of 1990-2001. The authors dig into the longrun impact of smuggling and imposed illegality on the migrant children and the means, manners, strategies and dangers hidden within crossborder cyclical mobility and administrative construction of illegality under the political and economic transitions and turbulence across sending and receiving countries. Left to the forgetfulness of the history unaccompanied child migration experiences between Bulgaria and Turkey contain significant lessons in regard to the role of restrictive and security based visa and migration policies. Our study aims at further investigation and understanding of these experiences via fieldwork containing semistructured interviews with 13 smuggled children and their parents. The article begins with introduction to the political and economic conditions that led to irregularization of child migrations across Bulgaria-Turkey border between 1990-2001. It follows presentation of data collected during the Istanbul University BAP Research Center supported fieldwork and follows elaboration on the memories, experiences and prevailing perceptions of these crossborder experiences by the trafficked children and their parents.The article elaborates the crossborder experiences and strategies of family divide and unaccompanied childhoods in the context of crossborder migrations and smuggling across Bulgaria-Turkey border between the years of 1990-2001. The authors dig into the longrun impact of smuggling and imposed illegality on the migrant children and the means, manners, strategies and dangers hidden within crossborder cyclical mobility and administrative construction of illegality under the political and economic transitions and turbulence across sending and receiving countries. Left to the forgetfulness of the history unaccompanied child migration experiences between Bulgaria and Turkey contain significant lessons in regard to the role of restrictive and security based visa and migration policies. Our study aims at further investigation and under-standing of these experiences via fieldwork containing semi-structured interviews with 13 smuggled children and their parents. The article begins with introduction to the political and economic conditions that led to irregularization of child migrations across Bulgaria-Turkey border between 1990-2001. It follows presentation of data collected during the Istanbul University BAP Research Center supported fieldwork and follows elaboration on the memories, experiences and prevailing perceptions of these crossborder experiences by the trafficked children and their parents.
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This study, based on the idea assessed by Hannah Arendt in The Human Condition according to which the storytelling is a strategy „for transforming private into public meanings”, and further discussed by Michael Jackson in his book, The Politics of Storytelling, who underlined that the storytelling is also a strategy „for sustaining a sense of agency in the face of dis-empowering circumstances”[ Michael Jackson, The Politics of Storytelling..., p. 34. ], aims at developing even further those two ideas arguing that storytelling is also fashioned by the social, cultural and political context as well as by the „social realms of memory”. Using the findings of a research among women, former political detainees during communism in Romania, this article emphasizes the role of storytelling in helping those women to overcome the trauma of the repression as well as in enhancing their agency while building an identity of anti-communist fighter.
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The article deals with the way history is experienced today. In Bulgaria it tends to move from the high rituals of the nation-state towards the realm of popular culture, being consumed in the form of entertaining fantasy plots, amateur science, touristic kitsch or historic reenactments (the latter are at the centre of the present text). Such consumerist attitude operates an invisible turn: it is not the past that ethically predetermines present actions, it is the contemporary consumer who chooses a past to experience.
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This paper explores the interactions between Thracians and Romans visible in historical reenactments in Bulgaria. Situated at the periphery of Classical Antiquity, Bulgarianhistoriography is strongly interested in the indigenous past. The idea of an alternative national Antiquity where autochthonous Thracians are imagined as equally important as Ancient Greeks and Romans has been promoted intensively through academic and cultural activities since the late 1960s. Beyond the official discourse, however, the Roman past appears to be more common among reenactors in Bulgaria than the Thracian one. Drawing upon ethnographic fieldwork during thematic festivals in several heritage sites, the article traces some of the contemporary representations of the Thraco–Roman relations. It examines the simultaneous heritagization of Classical and native Antiquity, and questions how modern identities are connected to living history and its ambivalent dependency on cosmopolitism and ethnonationalism.
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The paper is focused on historical reenactments of the so-called Bulgarian NationalRevival Period. The main approach is history-based, using the well-known periodization. It starts with the first documented historical reenactments, following with later history reconstructions, which can be observed nowadays. Historical reenactments are studied in close relation with their history narrative versions – official, unofficial, popular, banal, academic while being largely based on the official-unofficial dichotomy, putting it into question. The empirical material is drawn from the initial footsteps of the historical reenactments, which took place after the co-called Liberation (3.3.1878) to the First World War, following the interwar period, socialist nationalism, and the post-socialist decade sat the end. Numerous interviews, made by the “Historical reenactments as a cultural phenomenon” research project team are involved. A set of questions are raised: which episodes of Master narrative of the NationalRevival are subject of particular interest by reenactors; why they prefer them; howreenactors conceptualize processes of globalization of society and deconstructiveapproaches in social sciences; how they consider their own reenactments ideas – asofficial, or as unofficial, alternative ones; when they claim for alternativity, how thisnotion is regarded and what they see as official; why narrative for history, seen byreenactors as official, is perceived as unsatisfactory; how their claims unofficiality paradoxically leads to reinforcing the official Master narrative. One of the main points of the research is tracing the history the relation between popular nationalism and institutionalized one from the last decades of 19 c. to the first 20 years of 21 c.
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In recent years, so-called historical reenactments have become quite popular. Over time were formed groups of its “fans“ as well as critics. Thus, different research views on this phenomenon are a logical fact. By coincidence of life circumstances, I am in a position to allow a specific study of historical reenactments “from within“, because, in addition to being an ethnologist and museum curator, I am also an active historic reconstructor who participates in reenactments. In this study, I am looking through six historical reenactments in which I have directly participated, recreating three types of personalities – an ordinary unmarried young man from pre-industrial Bulgarian society, a clergyman from the Middle Ages and the Revival and a Bulgarian volunteer from the Russo-Turkish Liberation War(1877 – 1878). My target is, based on the “experience“, to look for the parameters of merging the present with the past in historical reenactments. What is the main reason for a modern person like me to look for a merger with a person from a bygone historical period and is it possible to do more than “playing“ in two events happening simultaneously – “once there“ and “here and now“. To answer this question, I use the method of personal history and critical self-reflection, analyzing the personal experience.
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The periods of crisis that certain societies go through change the already established order. They provoke a rethinking of existence and the need to seek protection from above against what cannot be driven away by any means known to man. The late medieval post-Byzantine Balkan churches fully illustrate this. Some of them, especially those in the places directly affected by a certain epidemic, appear after such critical moments, and in their collection of images, the disease itself finds its own place, acquiring at the same time a set of anthropomorphic features. The protection of God or some of His saints is sought after when it comes to acting against the plague. The article tries in an interdisciplinary way (combining history, culturology and theory of art) to emphasize on the image of the plague in the Orthodox Christian image system. The motif of the Dance of Death (Danse Macabre), in which rulers,clergy and peasants are involved, was influenced by the “procession” of the infection throughout Europe and has been repeatedly discussed in the scientific literature.Within the Balkan Orthodox Christian folklore, the plague appears as a strange girl who is constantly scratching herself, or as an old crone - in most cases presented as a witch. People turn to St. Charalambos to be their intercessor before God and to relieve them from the trouble that befell them. The vernacular idea of St. Charalambos as a victor over the plague, which he captured and chained, is reflected in the church’s visual tradition.
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On April 26, 1986, the accident at the Chernobyl nuclear power plant in Soviet Ukraine occurred and it is known as one of the greatest disasters in the history of nuclear energy. Immediately after the accident, dozens of people lost their lives, hundreds developed the so-called radiation sickness, hundreds of thousands have been evacuated and displaced, and the surrounding flora and fauna were severely affected. The resulting cloud of radioactive particles passed through a number of countries in Northern, Eastern and Southern Europe and led to long-term negative consequences in the health of a significant part of the population. The following article introduces the primary results of a joint historical and ethnological study, conducted both in Russia and Bulgaria, on the memories of contemporaries of this technological disaster which had global consequences. The aim is to analyze how the population today in both countries is reflecting on the Chernobyl accident in terms of its awareness and the degree of the impact; its reaction and preparedness; the measures applied by the responsible institutions; short-termand long-term consequences. The methodology of the study at this stage includes a comparative analysis of the results of in-depth interviews among Russians and Bulgarians conducted in early 2021.
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Words and images, literature and space, texts and a map, a museum and a city – these are the most important pairs of concepts that summarise the assump-tions and results of the research and publishing project of the Museum of Warsaw,Words and images, literature and space, texts and a map, a museum and a city – these are the most important pairs of concepts that summarise the assumptions and results of the research and publishing project of the Museum of Warsaw,the output of which is the anthology Legendy warszawskie [Legends of Warsaw], selected by Anna Marta Zdanowska, edited by Julia Odnous, and with graphic design and illustrations by Wojciech Pawliński, that was published in 2016 (English edition – 2020). The author of the article looks at Mapa legend warszawskich [Map of Warsaw Legends] included in the book and analyses what it shows in the context of research on the relations of territories, their graphic representations, and the accompanying text.
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This article describes the methodology and the findings of a research about women, former political detainees, memory discourse about the communist period and political persecutions. It points out the difficulties and the unexpected results of such sensitive work. It argues that the narratives of former political detainees about their life experiences are influenced by both frameworks of memory as well as by their habitus of modern women belonging to the Romanian interwar middle class.
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The study is an attempt to outline the mechanisms of memory and forgetting by narratives about displaced and destroyed villages Zhivovtsi and Kalimanitsa, to trace the rural history and individual life trajectories before and after creating the dam, to analyze ritual practices in the past and nowadays. Attention is paid to the processes sacralisation-desacralization-resacralization.
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There is an old legend that tells a story about the origins of the name of the town Vinica, which is located in the east of R.N. Macedonia. According to the legend, long time ago there was a severe drought in the town and because of the lack of water and abundance of wine, when 163 building houses people used wine to make mortar. And the town got its name. But opposed to the legend there are old written sources in which the toponym Vinica is mentioned. It was first documented in the Slavic written monuments from the 16th century. The name is of Slavic origins and means a place where vine grows, vineyard. People of Vinica have always been known for growing large areas of quality vine and production of good quality wine. We have learned from the historical sources that the first vineyards here were cultivated even in the ancient times, at the time of Roman arrival. During the archeological excavations in Vinica area various mobile materials made of metal and ceramics from different periods was found on which vines (grapes) are engraved as decorative ornaments. Among the most exhibited is the ceramic relief ‘79 Psalm of Asaf” (Grapevine), part of the world famous Terracotta reliefs, on which, in the central part a grapevine with grapes is depicted. This relief that has inscription VINEAM in its upper part today is recognizable trademark of the town under Vinichko Kale.
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