Различните аспекти на социалните роли на мъжа и жената в циганското/ромското семейство се учат още от ранна детска възраст

Author(s): Evgenia I. Ivanova,Velcho Krastev / Language(s): Bulgarian Issue: 1-2/2016

The group consciousness has a strong and long lasting impact on the biases and attitudes towards children. Children are specific members of the Romagroups. They live in enlarged families of several generations and they have to socialize in such communities. The children follow the behavior patterns of the adults. They live together with them in the private and public sphere – the neighborhood, and are considered as members not only of the families but of the group as a whole. The aim of the research is to consider the criteria for upbringing Roma girls and boys based on the comprehension of different traditional roles of the males and females in the Roma societies. The boy, being the family’s pride is more free. The limitations imposed on him are symbolic. He is brought up to show high self- esteem, not just as a man, but also as the future head of the family, as a bearer and protector of the family prestige. The approach applied to girl’s upbringing is a lot more demanding, and the requirements – heavier.

POINTS OF VIEW REGARDING THE ORIGIN OF THE LIPOVAN ETHNONYM

Author(s): Cerasela Dobrinescu / Language(s): English Issue: 1+2/2015

The Russian ethnics who live on the Romanian territory are known under the name of Lipovans and the official given name is Russian Lipovans. These are the descendants of the old rite Christians who at the half of the 17th century did not accept the religious reforms imposed by the Russian Orthodox Church, choosing the path of exile. In the Romanian space the Russian Lipovans found the religious tolerance they needed, they had their rights respected and they could keep their traditions, language and customs, becoming one of the ethnicities which complete in a special way the ethnic mosaic of the Romanian land and implicitly the ethnic mosaic of Dobrogea. The Lipovan ethnonym has generated over time much controversy related to its origin. Numerous researchers, not only historians and linguists but also foreign travellers who passed through settlements with Russian-Lipovan population have tried, in their published studies, to explain the genesis of this term which gives a name to the Russian ethnics who settled on the territory of our country.

Review of: Prof. dr. Hysen Matoshi, Hapësira etnike e kulturore shqiptare dhe Kisha Ortodokse Serbe, Shkup 2012

Author(s): Xheladin Shala / Language(s): Albanian Issue: 45/2015

Култови места и култови практики: примера с циганите в България

Author(s): Evgenia I. Ivanova,Velcho Krastev / Language(s): Bulgarian Issue: 2/2017

Characteristic of the gypsy community is heterogeneity through religion. In the daily round that is religious mixture which can be characterize by the combination of different religious practices which are changing dynamically. We analyze the manifestations of religious mixture of Christian, Muslim and folk believes close to gypsies (with samples from regions of Stara Zagora, Nova Zagora, Tar-govishte, Haskovo, Sofia and others). Typical for Gypsies is adoption of places of cult, related to Muslim religion but also paying respect to different Christian and Muslim saints. Cult places and practices, connected with respects to phantom, known as “Boba/ Buba/ Baba” is familiar in the community of Horohane Roma and is localized in a differ-ent settlements.

ЕТНОГРАФІЧНІ МАТЕРІАЛИ ДУХОВЕНСТВА ЧЕРНІГІВСЬКОЇ ЄПАРХІЇ НА СТОРІНКАХ ЖУРНАЛУ «ВЕРА И ЖИЗНЬ» (1912-1917)

Author(s): K. Litvin / Language(s): Ukrainian Issue: 27/2016

The article highlighted the involvement of the clergy of the Diocese of Chernigov to problems of study and promotion the spiritual and cultural heritage of the land in the late XIX – early XX century. There was the deliberate policy of diocesan leaders in stimulating the ethnology research among church clergy by introducing and expanding the network of diocesan printed publications (“Chernyhovskye Diocesan Gazette” (1861-1911), the initiator of the founding of it was the Archbishop of Chernigov and Nezhin Filaret (Gumilevsky), and “Faith and Life” ( 1912-1917) also was published with initiatives of the local Bishop Vasyl (Bogoyavlenskyi).Close cooperation between the active members of the diocesan clergy of the Diocese of Chernigov in specified period in the field of ethnographic study and print media diocese and publications on the pages of these periodicals was the result of it. The article presents ananalysis of intelligence data that reveals the range of ethnographic issues which were regularly raised by the local church on the pages of publications, including diocesan periodicals, and also “Faith and Life” (1912-1917). Thus, among the ethnology materials that were published by the clergy, main features of the celebration of the church dates (Vaiycelebration of Sunday, Christmas, Easter), folk festivals, events of human life cycle became the dominant. The attention of parish priests also covered daily living, social and moral problems of parishioners(alcoholism, suicide).Note that the range of subjects which were joined by the diocesanclergy, was wide enough, and also included questions on the history of the church, orthodox theology and philosophy, archeology, and theological and philosophical nature, canon law, organizational issues of organizing parish life.Observations submitted by churchmen in the pages of the printed edition Chernigov diocese - “Faith and Life” still have not lost its weight as a source of knowledge about traditional Ukrainian culture.

The haidamaks and Koliyivshchyna in the Polish and Ukrainian historiography The Polish-Ukrainian duet

Author(s): Władylena W. Sokyrska,Tadeusz Srogosz / Language(s): English Issue: 3/2017

In the article Polish and Ukrainian historians will analyze scientific achievements of researchers, who in the Polish and Ukrainian historiography occupy a prominent place as regards the haidamak movements and Koliyivshchyna, i.e. Franciszek Rawita-Gawroński, Władysław A. Serczyk, Petr Mirchuk, and Grigorij Hraban. Authors agree with the opinion that the historian does not judge, but tries to understand. The common Polish-Ukrainian research program on the haidamaks and Koliyivshchyna, thanks to which at least necessary queries and a discrepancy report will be developed, remains a main postulate. Only in that way the vivid use of history for current ideology and shaping of young generation will be minimized. Unfortunately, apart from substantive arguments, still there will remain other arguments of ideological or political context. The point is, however, that a discourse on Polish-Ukrainian relations in various epochs should be reduced to a normal scientific discussion that should take into account limitations resulting from cultural imputation only, the fact that has not been preserved on the part of both Ukrainian, and Polish side so far. // W pracy analizowany jest z punktu widzenia historyków ukraińskiego i polskiego pochodzenia dorobek naukowy badaczy, którzy w historiografii polskiej i ukraińskiej zajęli poczesne miejsce w zakresie badania ruchów hajdamackich i koliszczyzny, czyli twórczość Franciszka Rawity-Gawrońskiego, Władysława A. Serczyka, Petra Mirczuka i Grigorija J. Hrabana. Autorzy zgadzają się z opinią, że historyk nie sądzi, ale stara się zrozumieć. W dalszym ciągu w sferze postulatu pozostaje wspólny polsko-ukraiński program badawczy dotyczący hajdamaków i koliszczyzny, który przynajmniej pozwoli na wykonanie niezbędnych kwerend i wypracuje protokół rozbieżności. Tylko na tej drodze można będzie zminimalizować jaskrawe wykorzystywanie interpretacji dziejów do bieżącej ideologii i kształtowania młodego pokolenia. Niewątpliwie oprócz argumentów merytorycznych wciąż niestety funkcjonować będą inne, związane z kontekstem ideologicznym, politycznym etc. Chodzi jednak o to, aby dyskurs na temat stosunków polsko-ukraińskich w różnych epokach sprowadzić do naukowej dyskusji zbliżonej do normalności, która miałaby na uwadze jedynie ograniczenia wynikające z imputacji kulturowej, co nie było dotychczas zachowane zarówno ze strony ukraińskiej, jak i polskiej.

Who was countess Dorothea von Helfenstein? A contribution to the genealogy of the Kurzbach and the Helfenstein families in the 15th century

Author(s): Zbigniew Anusik / Language(s): English Issue: 3/2017

Hrana rituală și ceremonială la rușii-lipoveni din nordul Dobrogei

Author(s): Alexandru Chiselev / Language(s): Romanian Issue: X/2017

The Russian-Lipovan cuisine uses a limited number of ingredients. The main cooking items are the products of wheat or wheat flour (bread, cooked, roasted or baked pies, kutea, Liturgical bread), vegetables, especially prepared in the form of soups. The meat is prepared for celebrations or important events in the life cycle. The fish is more consumed, many days of Wednesday and Friday having permission to eat fresh or dry fish.Various dichotomous structures can be decoded in their alimentation like pure-impure, edible-inedible, with oil-without oil, hot dish-cold dish that varies the menus, the ways of cooking and nourishing.

Istorie, tradiţie, conservatorism

-

Author(s): Dan Marian Ungureanu / Language(s): Romanian Issue: 07/2017

This article is about the „tradition” in Romanian culture. There is an internal contradiction in the concept of "traditional product": it is something loaded with local symbols, whose meaning is lost at a distance (popular costume) or fragile products, not adapted to mass production . What, then, is a traditional family? In the interwar period, she is a 15-year-old pregnant woman with four classes who weaves, cooks, spits, digs under the eyes of the mother-in-law and in her house.

O pseudo-legendă bizantină şi implicaţiile ei politice în bazinul Dunării la jumătatea secolului al X-lea

Author(s): Dragoş Boicu / Language(s): Romanian Issue: 23/2016

The thirteenth chapter of the De administrando imperio, attributed to Emperor Constantine VII Porphyrogennetos, brings out a series of “improper demands” of the people living into the Danube basin and around the Black Sea that could threaten the Byzantine hegemony. This text aims to explore a Byzantine myth made out in order to discourage all those who dared to claim the imperial insignia on which they could subsequently legitimate the claim to exercise political power as equals of the Byzantine emperor.

Pe scenă sau colindând prin sat? Măștile de Anul Nou, la Țibănești (Iași), 2015

Author(s): Astrid Cambose / Language(s): Romanian Issue: 2 (30)/2019

This paper deals with the question of how and how much of the Romanian folk traditions related to New Yearʼs Eve celebration have been transmitted from the last century to the present days in some Moldavian villages from the Eastern part of the country. It brings into discussion the specific alterations induced by communist cultural politics during the second half of the twentieth century, among which the most relevant for the ethnographic field seems to be the establishment of official festivals such as Cântarea României, comprising bits and pieces of popular rituals, reshaped by the former political regime according to its ideological criteria. In order to evaluate the present situation, in 2015 I conducted a field research in Țibănești and the surrounding villages in Iași county. There are two basic approaches in ethnographic research: studying the literature previously written on a particular topic, and backing it with specific fieldwork. This paper reflects the sequential use of both methods, which enables the results of one approach to respond in a better understanding of the other. Masque carolling and offering symbolic, as well as proper gifts on New Yearʼs Eve – a custom most germane to traditional life in small communities – represent the main focus of the first part of my paper. Romanian ethnology has identified five traditional ways of carolling, of which masque carolling seems to be the most ancient. Romanian term colinda means both the custom of wandering through the village on festive occasions such as Easter, Christmas Eve, New Yearʼs Eve or individual celebrations, in order to offer gifts and propitious wishes, and the songs sung on Christmas Eve by children or/and adults who go from one house to another bringing the good news of Nativity or awakening various mythological elements in the memory of the community. On the one hand, the continuity of such practices is guaranteed by the long-term mechanisms of tradition. On the other hand, communist authorities have interfered by trying to recreate the folklore and the popular culture according to their ideological criteria. Thus, a new series of (official) celebration emerged, aimed at replacing the old, untamed, and seemingly “irrational” popular ones. Official festivals turned peasants into stage performers. Could those peasants have regained their ancient heritage by now, after decades of ideological forced compliance? Applying this conceptual framework, I expected to find on the ethnographic field the results of merging the two sets of practices. Indeed, the celebration of New Yearʼs Eve started in 2015 at Țibănești as an official contest among peasant companies delivering a stage performance. Then, once the winners had been declared and rewarded by the local authorities, the “performers” got off the stage and gathered at the local pub, which proved to be a real centre of community festive life. The atmosphere changed into that of an authentic popular feast, with people carousing and getting ready for the next part of the celebration, which was masque carolling through the village. The masque troupe is locally called Capra (The Goat). It is an assembly of dancers and instrument players who perform folk dances and drama, with the aim of symbolically putting an end to the ancient year and starting over a new one, which is meant to be perfect in every aspect of community and individual life. The troupes go from one house to another, wearing the Capra (Goat) mascoide, along with some heavy, furry masques such as the ones called Moșnegii (Old Men), ritual attires such as Ursarul (the Bear Master), grotesque ones, such as Țiganca (The Gipsy Woman, always performed by a man) or frightening ones, such as Lupul (the Wolf) and Moartea (Death). This paper contains the first part of the description of the present ritual New Yearʼs Eve masque carolling in Țibănești (Iași county) and some hypotheses on the dynamics of the phenomenon. The topic will be continued in a future article, where the second part of the description and the conclusions will be delivered.

Protectori zoomorfi ai casei. O perspectivă deschisă de documente inedite aflate în Arhiva de Folclor a Moldovei și Bucovinei (I)

Author(s): Adina Hulubaş / Language(s): Romanian Issue: 2 (30)/2019

Belief in animal protectors from around the home managed to reach present times almost unchanged in Romania. In this respect, the paper publishes for the first time information gathered in The Folklore Archive of Moldavia and Bucovina, founded in 1970. The two sub-sections are based both on a bibliographic and field information perspective on swallows, storks, and on the snake of the house respectively. The close relationship with these animals is on one hand created by the conviction that birds bring good fortune to the house they nest in, and on the other hand by the belief that each house has a protecting serpent. None of these can be killed or even disturbed by people since great misfortune will follow. The swallows and the storks will set the house on fire if their nests are destroyed and the death of the snake will also end the life of the inhabitants, because they are presented as double egos. This later perspective can be supported both by personal stories and folk ballads on the lad who grew together with the serpent beneath the house. There are also many legends on swallows and storks backing up the mythological image of these migratory birds. The active beliefs also influenced architecture and crafts, since people felt the need to decorate their houses, gates and house objects mainly with the image of the snake, but also with representations of the swallow. The conviction is so strong that even animals who harm the birds are believed to suffer from their revenge. The portraits are obviously drawn in a humanizing manner in order to support the idea of special creatures coming to help the entire household. While the birds have a solar projection, since they come in Romania with the spring and leave when the day is getting shorter, the serpent keeps his sepulchral aura that has been documented ever since Roman Antiquity.

MODES OF RELIGIOUS SELF-REPRESENTATION ON THE EXAMPLE OF GOTTSCHALK OF ORBAIS: IN THE QUEST FOR GOTTSCHALK’S MODELS

Author(s): Bojana Radovanović / Language(s): English Issue: 68/2019

Gottschalk of Orbais (ca. 804–868) was condemned for heresy by the Synods of Mainz and Quirzey (in 848 and 849) due to his doctrine of double predestination, and spent the last twenty years of his life in confinement in Hautvillers. Throughout Gottschalk’s last years, and perhaps due to the severe punishment he had suffered, another facette of this monachus gyrovagus surfaced. The image of a rebellious figure, somewhat subversive in his heretical self-defence, resorting to subterfuge, and endowed with protruding features, announcing the penchant to martyrium, prophecy and some uncommon strategies of religious self-representation for the Carolingian era, came to light.

PERSONALITĂȚI FEMININE ALE FOLCLORISTICII ROMÂNEȘTI. ELENA NICULIȚĂ-VORONCA (1862–1939)

Author(s): Elena Pascaniuc / Language(s): Romanian Issue: 1/2019

The History of Romanian Folkloristics, written by Ovidiu Bîrlea, mentions only three female names that contributed, more or less controversial, to the development of this science in the late nineteen than dearly twentieth century. Elena Didina Odorica Sevastos distinguishes herself through studies and folklore collections in Moldavia, Pauline Schullerus is collecting and translating Romanian folk narratives from Transylvania, and Elena Niculiţă-variance is among the first Romanian florists to make regional typologies and text corpuses of Romanian folklore, with a massive collection of folk customs and popular beliefs representative of Bukovina: The Traditions and the Beliefs of the Romanian People Collected and Placed in Mythological Order (1903). She is also the author of the volumes: Studies in Folklore (1908, 1912) and Sărbătoarea Moșilor în București (i. e. an orthodox feast honoring one’s dead parents and ancestors) (Bucharest, 1915). Elena Niculiţă-Voronca, settled in Bukovina by marriage, dedicated herself to the folkloric activity with the clear conviction that she did this “for the benefit of the nationˮ, following Simion Florea Marian’s example. Known representative personalities of folklore and culture referred to and use din formation from her writings in their own works: Andrei Birseanu, Simion Florea Marian, Artur Gorovei, Tudor Pamfile, Elena Sevastos. Subsequently, others criticized them hard or appreciated them: Ion Bogdan, Ion Muşlea, Ion Diaconu, Romul Vuia, Petru Caraman, Ovidiu Bîrlea, Iordan Datcu, Lucia Berdan. The collection The Traditions and the Beliefs of the Romanian People Collected and Placed in Mythological Order, marked at the time of its appearance by a “harshdestinyˮ, went through critical reevaluations (made by Ovidiu Bârlea, Iordan Datcu, Lucia Berdan) and was re-edited three times in a decade: twice in 1998, once in 2008). Elena Niculiţă-Voronca is regarded today as the author of a representative writing for Romanian ethnology, whosevaluelies not only in therichness of folkloric information but also in linguistic terms and semantic meanings that can contribute to a better understanding of the history of Romanian linguistics.

OBICEIURILE TRADIȚIONALE DE ÎNMORMÂNTARE ÎN COMUNITĂȚILE POLONEZE DIN BUCOVINA

Author(s): Magdalena Pokrzyńska / Language(s): Romanian Issue: 1/2019

The article is devoted to the issues of the death and cultural customs associated with the human corps practiced in the Polish communities in Bucovina. In the first part of the text the author presents relationships between death, culture and social life. There are aimed the social functions of funeral, as well as durability and changes in terms of attitudes toward human death and human corps, that are happened in the modern and postmodern societies. In the main part of the article, the author follows the traditional “lastway” of human being – from his/her dying, through caring for the corps and burial, to the habits expressing individual or collective memory about a died person. The article is based on the empirical data collected during field research 2016-2018 among Polish people who are living in two parts of the historical region of Bucovina: both in Romania (Suceava County) and in Ukraine (Chernivtsi Oblast).

UNIREA BUCOVINEI ȘI GRUPURILE ETNICE

Author(s): Ştefan Purici / Language(s): Romanian Issue: 2/2019

The geopolitical realities of the early twentieth century and the way political-military alliances had been set up made the national unification of all Romanians impossible. The Central Powers and Allied Powers were trying to attract different nations to their side by making political promises that were to be met at the expense of the other alliance. The union of Bukovina with the Kingdom of Romania was possible because the Romanian identity was preserved and developed in this province of Cisleithania. In 1918, the national councils of the ethnic groups in Bukovina advanced various projects to solve the Bukovina matter after the end of the Great War. Of all the advanced projects, the Romanian one turned out to be a realistic one and it was successful.

Consideraţii cu privire la originea şi aria de răspândire a unor proprietăţi laice din ţinutul Iaşi (III)

Author(s): Alexandr Furtuna / Language(s): Romanian,Russian,Estonian Issue: 1/2019

This study is developed based on documents included in prestigious collections of documents: Documenta Romaniae Historica. A. Moldova; Documents on the history of Romania. A. Moldova; Documents on the history of Moldova in the XVIII century; Moldova in the era of feudalism, etc. Thus, aspects of the origin and the area of spread of secular land ownership in Iasi County were investigated. These properties belonged to the well-known and influential boyar clans: Ciogolea, Chiritsa, Paleologul, Prajescu, Baciok and Buhush. Following the investigations, we state that the property owned by the above-mentioned families was acquired in various ways: by inheritance, in the form of donation, through exchange and purchase/sale. Most of the land in villages and parts of villages in Iasi belonged to Chiritsa and Paleologul boyar families (about 17) and to Prajescu (about 10). The property of Ciogolea, Chiritsa, Paleologul, Prajescu, Baciok and Buhus clans was spread along both sides of the river Prut, as well as its right and left tributaries.

Recenzie la monografia lui S. Zipperstein „Pogrom: Kishinev and the tilt of history” (Liveright Publishing Corporation, 2018. 288 p.)

Author(s): Irina Șihova / Language(s): Romanian Issue: 1/2019

O enciclopedie a bulgaristicii istorice din Republica Moldova

Author(s): Angela Olărescu / Language(s): Romanian Issue: 1/2019

Первый советский журнал на ромском языке: к проблеме датировки выпуска

Author(s): Viktor V. Shapoval / Language(s): English,Romanian,Russian Issue: 2/2019

The first issue of the magazine Romany Zorya (The Romani Sunrise) attracts our attention for a number of reasons. Its publication was scheduled for November 1927 and this date is shown in the magazine. Formally, the next issue appeared after about 2 years. Such a long break is not usual for periodicals; it may indicate some sort of difficul-ties. The article argues that the first issue had been most likely delayed hence the very important aim of its publi-cation (to be timed to the 10th anniversary of the October revolution of 1917) has failed. In search of the reasons for this delay, the author found evidence of a later than for-mally shown publication date (this conclusion is possible because a person who played a leading role in creating, preparing for printing, and publishing the first issue of the magazine, Alexandr Germano, has given controversial in-formation about the date of issue, as one can suppose, try-ing to hide some sensitive facts) Alexandr Germano, who played a leading role in creating, preparing for printing and publishing the first issue of the journal, provided con-flicting information about the date of issue, as you might guess, trying to hide some delicate facts), or a very strange period of official of disregard for the first issue of the first Soviet Romani magazine. It was not mentioned among Romani publications in 1929. The latter could be linked with a serious “political mistake” the absence of the main proletarian slogan Workers / Proletarians of all countries, unite! in the title page header).