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Еволюция на представите на бесарабските българи за етноидентификационните възможности на родноезиковото образование в поликултурна среда

Еволюция на представите на бесарабските българи за етноидентификационните възможности на родноезиковото образование в поликултурна среда

Author(s): Elena Raceeva / Language(s): Bulgarian Issue: 2/2018

The present paper provides a historical perspective of representations of Bulgarian immigrants in Bessarabia and their descendants on how it is possible to preserve their own ethno-cultural identity in the conditions of a multiethnic environment, how to resist assimilation, and subsequently – what tasks have the community and its leaders assigned to native language education. Several attempts by Bulgarian immigrants to organize native language education are considered; the author analyzes whether – and to what extent – there were special requirements for the content of the training. Summing up the history of the education of the Bessarabian Bulgarians, we can conclude that it is in fact a history of contradictions between the aspirations of Bulgarians to teach their children in their native language and the state policy of Russia, Romania, the USSR and the Republic of Moldova. Based on the documentation and scholarly papers on the issue at hand, the following conclusions have been made: until the 1930s, the very right to learn one’s native language was denied per se, whereas recognizing the ethno-identification content of the native language as well as understanding the need to overcome ethnocentrism in the process of teaching and learning the native language and culture have been characteristics of the late 20th and early 21st centuries

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NIŠTA NOVO, ALI DOSTUPNO JE I BRZO SE ŠIRI

NIŠTA NOVO, ALI DOSTUPNO JE I BRZO SE ŠIRI

Author(s): Amela Delić Aščić / Language(s): Bosnian Issue: 22/2023

Review of: Predrag Krstić, O čemu govorimo kad govorimo o (post)istini, Institut za filozofiju i društvenu teoriju, Beograd, 2022

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Идея «святого покровителя Белоруссии» в XIX – начале XX в.: Альтернативы и противоречия

Идея «святого покровителя Белоруссии» в XIX – начале XX в.: Альтернативы и противоречия

Author(s): Viktor Iliich Koronevskii / Language(s): Russian Issue: 2 (32)/2022

The article is devoted to the problem of the origin and formation of the idea of the patron saint of the Belarusian territories and the Belarusian people in the period up to 1914. First of all, the history of the «Belarusian» component of the cult of St. Euphrosyne of Polotsk is analyzed. For the first time in the Belarusian context, she appears as early as 1663 in the poems of Simeon of Polotsk, however, in the future, the correspondingidea of the «patron saint of Belarus» was actualized only in the 1830s and then in the early 1870s. Until the 1890s it is mentioned only situationally: in periods that are especially important for local Orthodoxy, individual representatives of the Orthodox clergy of Polotsk and Vitebsk position the saint as the patroness of not only the Polotsk, but also the Belarusian region. However, at the turn of the XIX–XX centuries the idea of the «Belarusian Euphrosyne» is becoming more popular, and not only the Belarusian region, but also the Belarusian people are increasingly being called the object of the patronage of St. Euphrosyne. The idea reached its peak in 1910, when it was loudly declared that Euphrosyne of Polotsk was the patroness of the Belarusian branch of the «triune Russian people». In addition, the existence of the idea of a «Belarusian saint» among the leaders of the Belarusian national movement at the beginning of the 20th century is considered. It is established that as such they positioned the traditionally revered in the region Polish Catholic saints, and, first of all, St. Andrew Bobola, while the image of St. Euphrosyne did not play a prominent role in their narrative. The common and special features in the processes of origin and development of two «projects» of Belarusian saints, their correlation with each other are singled out.

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Stalinistlik keelediskurss: Keskkond ja pärilikkus

Author(s): Jaan Undusk / Language(s): Estonian Issue: 1-2/2023

The battlefield of linguistic policy in the 1920s to 1950s Soviet Union centred around two authoritarian figures: in Saint Petersburg the orientalist and active member of the Academy of Sciences Nikolai Marr, and in Moscow the dictator of the workers’ empire Joseph Stalin, an honorary member of the Academy of Sciences since 1939. Both spoke Georgian as their mother-tongue. Marr’s “new theory of language,” which was at times reminiscent of Medieval kabbalism (the descent of all languages from four original words, etc.), aspired to the status of the official linguistic doctrine of the Soviet Union between 1928 and 1950. Stalin initially gave it his endorsement. Marr explained the similarities between languages not through genetic relationships (language families), but by socioeconomic contact resulting in the intermingling or crossing of ethnic languages (“hybridization”), which gave rise to an explosion of new languages. The common features of languages derived also from the level of social development during which they emerged (the theory of stadialism). In Estonia, Marrism had an influence on linguistics in 1940–1941 (Marr’s ¬disciple Kristjan Kure played an important role in this) and particularly during the heyday of the Marrist campaign in 1948–1950. Professor Paul Ariste of the University of Tartu suffered the most: he was forced to publicly promote Marrism in 1949 and then denounce it in 1950. Secondary school textbooks discussed Marrism above all in the context of the historical evolution of the meaning of words. The second stage of the linguistic discourse of Stalinism began in 1950, when Stalin personally disproved Marrism, essentially re-establishing the tenets of historical-comparative linguistics. Unlike Marr, Stalin did not conceive of language as a property of the ruling class, but as a tool common to all the social strata within a nationality – a tool immune to rapid changes in the social order. Although everyone was now required to cite Stalin’s “brilliant linguistic ideas,” a more or less normal work climate had thus been restored in linguistics – unlike in literature and the arts. The historical metanarrative behind this debate was the antagonism between heredity and the environment. Both Marrism and the “agrobiological” theory of Trofim Lysenko that had come to dominate agricultural science since 1948 challenged the emphasis on the genetic component in the cultivation of plants and livestock as well as human culture, regarding it as a racist and colonial mysticism of heredity. Lysenko drew on Jean-Baptiste de Lamarck’s theory of evolution, which posited that the characteristics acquired by an organism during its lifetime and through the environment can be passed on to its offspring. This originally bourgeois notion was meant to contest the hereditary privilege of the nobility. The rejection of heredity carried over to the socialist ideology, which contrasted racial uniformity with proletarian solidarity resulting from the social division of labour. Both Marrism and Lysenkoism wanted to liberate the society from “the bondage of genes,” believing that physical and mental development can be guided by changing the environmental conditions. The fact that Stalin decided at one point to defend the hereditary traits of language instead can be explained in a number of ways, for example with the desire of an autocrat to remain unpredictable.

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MASSEMPEK FOLK GAMES IN THE TOLOTANG COMMUNITY, INDONESIA

MASSEMPEK FOLK GAMES IN THE TOLOTANG COMMUNITY, INDONESIA

Author(s): Tini Suryaningsi,Ansaar Ansaar,Iriani Iriani,Sritimuryati Sritimuryati / Language(s): English Issue: 2/2023

The Tolotang community has a traditional game called massempek. This paper aims to explain the procedures for the massempek game. The qualitative approach results showed that massempek is only conducted once a year when the ritual is carried out at the Perrinyameng. The ritual in Perrinyameng is to visit the ancestral graves of the Tolotang people. This massempek game is carried out as entertainment for the people in Perrinyameng. Massempek is a game that requires courage to kick the opponent and dodge the opponent’s kick. This game is only played by small children who are brave and not afraid. The children’s players are those from the Tolotang community. That is done to avoid conflicts with the surrounding community who are not from the Tolotang community. Massempek is included in agility games that require physical endurance. Folk games are part of the culture of society and as a characteristic of the identity of the wearer. The values of sacredness, caring, and familiarity are the unifying tools of the nation. Massempek folk games are part of the Tolotang people’s culture that should be preserved.

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მიხა ხელაშვილის „ლექსო ამოგთქომ“ და მისი ფოლკლორული ძირები

Author(s): Khvtiso Mamisimedishvili / Language(s): Georgian Issue: 6/2023

In the Soviet period, the stories about Mikha Khelashvili’s hectic life and his poems were spread by word of mouth. Mikha Khelashvili’s poetry was particularly popular among the mountain peoples due to some reasons. First, the poems the poet composed mainly with Pshavi dialect were close to folklore and folk motifs. The topics and motives Mikha Khelashvili wrote about were a subject of interest and concern for people. Another reason for his popularity was that Mikha Khelashvili remained in the memory of the people as a hero who fought for the freedom of his homeland. Mikha Khelashvili, a prominent fighter of Kakutsa Cholokashvili’s Band of Sworn Men, lived and died in such a way, which are often the topics of big tragedies in the works by genius writers. The killers hired by the Bolsheviks betrayed 25-year-old Mikha Khelashvili and killed him. The betrayal was especially appalling as the young poet’s closest friends were its accomplices. Mikha Khelashvili’s poetic masterpiece "The poem to utter" has root parallels with one of the Chechen folk songs " The earth will dry upon my grave", which L. Tolstoy attributed to the number of "wonderful songs expressing revenge and strength". This old Chechen song was first included by I. Ipolitov in his publication "Ethnographic Essay of the Arghun District", published in 1868 in Tbilisi, in Russian "Collection of data about Caucasian mountains" (Сборник сведений о кавказских горцах). The report uses historical-comparative and structural methods to analyze the parallels between Mikha Khelashvili’s poem and the Chechen folk song.

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Голод в Казакской АССР в 1930-е годы: историографический дрейф

Голод в Казакской АССР в 1930-е годы: историографический дрейф

Author(s): Gennady E. Kornilov / Language(s): Russian Issue: 42/2023

The famine in the USSR in the early 1930s as a historical fact has been the focus of scholarly journals over last 30 years; the media are especially active in Ukraine and Kazakhstan. The article analyzes historiography of famine in Kazakhstan by Kazakh and foreign (Russian, Ukrainian, American, Italian and German) scholars. A noticeable increase in special publication activity took place in the first half of the 1990s; a new surge of interest in the topic emerged in the 2010s, especially among Western European and American historians. In Kazakhstan, it continues to this day and is increasingly acquiring a political connotation. Some Kazakh historians interpret asharshylyk (famine in Kazakh) as famine, that is, following the Ukrainian interpretation of famine as genocide, ethnocide of the Kazakh people. Such publications are characterized by the neglect of available historical documents on the topic and a descriptive method of research, when the main emphasis is placed on suffering of the starving people. The article focuses on the analysis of three debatable issues: the time of the famine, losses in manpower, and mass resettlement of the population. Currently in historiography there are different interpretations of the chronological framework; the scale of the catastrophe; various estimations of the losses and population migration (migration, as a result of sedentarization and collectivization) in the Autonomous Republic under conditions of famine; there is no clear definition of the geography of famine. The article attributes it to different methodological approaches. The greatest results in the study of the topic can be obtained by means of approaches proposed by the Russian researcher P.A.Sorokin and the Irish scholar Komrak O’Grad. Further research is impossible without a thorough study of the already published documents and expanding the source base.

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The Nexus between Performance, Aesthetics and Philosophical Motifs in Indigenous Festivals

The Nexus between Performance, Aesthetics and Philosophical Motifs in Indigenous Festivals

Author(s): Segun Omosule / Language(s): English Issue: 114/2023

The idea of expediency that is identified with the two mythical sisters that were abducted during the era of slavery and slave trade may have been constructed to sensitise folks about the need to be prepared at all times and probably informed by their social status, and without the instruments of state to enforce security, they might have been exposed to orgies such as slavery and kidnapping. The same measure may not be attributed to powerful members in view of their ability to provide apparatus for security. This exposure to economic wherewithal, however, does not preclude them from relating with the philosophical tempo of the milieu such as consciousness of the place of time in whatever they do or intend to do. Using aesthetics as a theoretical springboard, the study concludes that indigenous performances are means of regulating behaviours.

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საერობო ხმოსანთა არჩევნები ზუგდიდის მაზრაში (1920 წ.)

საერობო ხმოსანთა არჩევნები ზუგდიდის მაზრაში (1920 წ.)

Author(s): Bakur Lashkhia / Language(s): Georgian Issue: 1/2023

In November 1917, the National Council of Georgia passed a resolution on national reform, according to which a three-stage national system was to be introduced in Georgia: a small national-territorial unit, uyezd and province, or district.National elections were to be held under a universal (regardless of gender), direct, equal, secret and proportional system.On February 10, 1918 the Transcaucasian Seim began to work and urgently established the Commission of Local Government and Self-Government. On February 18, the Secretariat of the Nation’s Introductory Instructor was established, which began establishing national uyezd commissions.On October 16, 1919, Chairman of Zugdidi Board Leo Shengelaia resigned from his post, and the Zugdidi Board asked the Georgian government to hold new elections of voters in Zugdidi Uyezd. On January 25, 1920, a second national election was held in Zugdidi Uyezd. There were 65,728 registered voters in Zugdidi Uyezd. 20,841 voters participated in the election; 19 ballots were declared invalid.The results for different political parties were as follows: Social-Democratic Workers’ Party of Georgia: 10,436 votes; National-Democratic Party of Georgia: 2,890 votes; Socialist-Revolutionary Party of Georgia: 5863 votes; Revolutionary Party of the Socialists-Federalists of Georgia: 1,633 votes.

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კულტურისა და ხელოვნების ზოგიერთი საკითხი XIX საუკუნის გურიაში (ალეგრობა)

კულტურისა და ხელოვნების ზოგიერთი საკითხი XIX საუკუნის გურიაში (ალეგრობა)

Author(s): IRMA GHONGHADZE / Language(s): Georgian Issue: 1/2021

Guria with all its culture, morals and customs and only its characteristic mosaic is an interesting region for everyone. It is said that the character of the nation is expressed in its nationaldance and song, and Gurian folklore furthermore emphasizes mosaic character of the Gurians. Gurian folklore is distinguished. Gurian “Krimanchuli” is considered to be the peak of Georgian polyphony. Anzor Erkomaishvili compared it to a swallows’ flutter. Gurian “Kanuri” or “Naduri” are also well-known. From the old Gurian dances are known: “Partsakuku”, “Kalmakhoba”, “Leaf dance” and others. “Partsakuku” is a mass dance of war-winning horsemen and is performed with women. It is known the three-storey “Partsakuku” in Guria. Gurians and in particular the intelligentsia of the whole Rioni district to raise the level of education and culture used such means as – sport spectacles, alleys, donations, beauty prize draws. Progressive-minded intelligentsia knew perfectly well how great the role of culture was in educating the society, it is therefore noteworthy that Lanchkhuti has become one of the important hotbeds of theatrical culture. Guria is an interesting place for everyone with all its culture, morals and only its characteristic color. It is said that the character of the nation is seen in its national dance and song, and Gurian folklore further emphasizes the already colorful nature of the Gurians. Gurian folklore is distinguished. Gurian “Krimanchuli” is considered to be the peak of Georgian polyphony. Anzor Erkomaishvili compared it to the flight of swallows. Gurian “Khanuri” or “Naduri” is also known. From the old Gurian dances it is known: “Partsakuku”, “Kalmakhoba”, “Dancing with leaves” etc. “Partsakuku” is a mass dance of war-winning horsemen and is performed with women. They knew the three-storey “Partsakuku” in Guria. “Alegroba” is a holiday spread in Guria centuries ago. “Allegro” is an Italian word and means “fast music”. It is true that the Gurians can not be compared to the Italians in terms of music, but so many Italians visited Guria, suddenly theycopied the spectaclefrom them and one day they organized a Gurian-Italian celebration, which was called “Alegroba” by the guests.

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ISELJAVANJE TURAKA IZ JUGOSLAVIJE U TURSKU: 70. GODINA OD "DŽENTLMENSKOG SPORAZUMA"

ISELJAVANJE TURAKA IZ JUGOSLAVIJE U TURSKU: 70. GODINA OD "DŽENTLMENSKOG SPORAZUMA"

Author(s): Salim Kadri Kerimi / Language(s): Bosnian Issue: 9/2023

This (2023) year marks the 70th anniversary of the achievement of the so-called “Gentlemen’s Agreement”, for the emigration of Turks from FPR of Yugoslavia to the Republic of Turkey. According to some indications and documents, this agreement was reached between the President of FPR of Yugoslavia Josip Broz Tito and the Minister of Foreign Affairs (MFA) of the Republic of Turkey, Fuad Koprulu, in Brioni, on January 22nd or 23rd, 1953. In order to operationalize this agreement, about three months later an “Agreement between the State Secretariat for Foreign Affairs of the FPR of Yugoslavia and the Embassy of the Republic of Turkey in Belgrade, for the emigration of Turks”, was signed. After reaching the two aforementioned agreements the process of emigration of the Muslim population of Yugoslavia to Turkey gained dramatic proportions. Beside the Turks, especially between 1953 and 1968, a large number of Albanians, Bosniaks and Pomacs immigrated to Turkey. In other words it was the largest exodus that took place in Europe in the period after the Second World War. As it is already known, the emigration of Turks and other Muslim populations of Yugoslavia to Turkey in the 50's and 60's of the 20th century was not new, because the emigration of the aforementioned population began in the second half of the 17th century - after the second defeat of the Ottoman army at the gates of Vienna in 1683, and continued in the period after the Second World War. In a period of more than 300 years, the most massive emigrations of the Muslim population from the territory of former Yugoslavia took place especially after the Russo-Ottoman War of 1877-1878, after the Balkan Wars (1912-1913) and the First World War (1914-1918). The emigrations which took place after the Second World War, that I am writing about, are characteristic in that they took place in a peacetime period, as a result of the insidious abuse/ disrespect by the Yugoslav side of the agreement from 1953, which was signed between representatives of Yugoslavia and Turkey. Among the researchers of this issue, there are different views about the total number of emigrants who emigrated from Yugoslavia to Turkey in the 50s and 60s of the 20th century, and especially about their nationality. Albanian historians and other authors from Albania and Kosovo go so far as to treat almost all emigrants from Kosovo and Macedonia as Albanians. Unlike them, Albanian historians and other authors from Macedonia admit that there were Turks among the emigrants from Macedonia, but that the dominant part of the emigrants were allegedly Albanians. Unlike them, I and several other authors from the Republic of Northern Macedonia (V. Achkovska, B. Ilievski, G. Todorovski, and others) claim that the majority of emigrants from the Republic of Macedonia were Turks.

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Гоце Делчев в контекста на дисциплиниращата политика на ВМОРО към населението и кадровия състав
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Гоце Делчев в контекста на дисциплиниращата политика на ВМОРО към населението и кадровия състав

Author(s): Elena Aleksandrova,Elena Aleksandrova / Language(s): Bulgarian Issue: 1/2022

The issue of Gotse Delchev ’s inclusion in IMARO’s disciplinary policy is part of a wider debate about the Committee’s purposeful attempts to infiltrate the daily lives of its members, primarily the Bulgarian population in the Macedonia and Adrianople Thrace regions of the Ottoman Empire. This policy was important for IMARO from the point of view of expediency and raising its authority. G. Delchev showed an attitude towards the innovations that the Organization imposed in the field of revolutionary justice, education and morality. All these components were subordinated to the revolutionary purposefulness, on the one hand, and to the desire to cultivate a new civilized social order, on the other.

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Гоце Делчев – за революцията, насилието и за една вътрешна морална дилема
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Гоце Делчев – за революцията, насилието и за една вътрешна морална дилема

Author(s): Slavi Slavov / Language(s): Bulgarian Issue: 1/2022

Based on a specific case, Gotse Delchev’ s desire to expand, even at the cost of certain compromises, the organizational base and influence of IMARO is shown. Although the head of the Detachment Institute (the paramilitary structure of the Internal Organization), in his personal practice Delchev considered violence as a last resort and usually refrained from it. This significantly distinguishes him from the other combat leaders of IMARO.

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Гоце Делчев и първите програмни документи на БМОРК/ТМОРО от 1896 г. и от 1902 г.
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Гоце Делчев и първите програмни документи на БМОРК/ТМОРО от 1896 г. и от 1902 г.

Author(s): Nikoleta Voynova / Language(s): Bulgarian Issue: 1/2022

The article analyzes the first program documents of IMARO (Internal Macedonian-Adrianople Revolutionary Organization) – the statutes and regulations of BMARC (Bulgarian Macedonian-Adrianople Revolutionary Committees) from 1896 and the statutes and regulations of SMARO (Secret Macedonian-Adrianople Revolutionary Organization)from 1902. Their continuity with the normative base of the Internal Revolutionary Organization (IRO) before the Liberation of Bulgaria (1878) and with the revolutionary formations in the period1878 – 1893 is examined. A parallel is also drawn with the Statutes of the Macedonian-Adrianople Organization (MAO) in the Principality of Bulgaria. The main emphasis is placed on the participation of Gotse Delchev in the preparation of the program documents of the Internal Organization, as well as his diverse activities during this period.

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Българофобията в обществения дискурс в Република Северна Македония през 2021 г.
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Българофобията в обществения дискурс в Република Северна Македония през 2021 г.

Author(s): Georgi Stankov / Language(s): Bulgarian Issue: 4/2022

The study examines a very pronounced social phenomenon in the Republic of North Macedonia – Bulgarophobia and hate speech towards Bulgarians and Bulgaria. The main characteristics of Bulgarophobiain the context of contemporary Macedonian ethnocentrism and the process through which they were formed and manifested in the Republic of North Macedonia have been researched. Specific cases of Bulgarophobia in 2021 are presented and discussed.

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Bulgarophobia in public discourse in the Republic of North Macedonia in the year 2021.
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Bulgarophobia in public discourse in the Republic of North Macedonia in the year 2021.

Author(s): Georgi Stankov / Language(s): English Issue: 4/2022

The study examines a very pronounced social phenomenon in the Republic of North Macedonia – Bulgarophobia and hate speech towards Bulgarians and Bulgaria. The main characteristics of Bulgarophobiain the context of contemporary Macedonian ethnocentrism and the process through which they were formed and manifested in the Republic of North Macedonia have been researched. Specific cases of Bulgarophobia in 2021 are presented and discussed.

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A CITY MADE OF BOOKS, A WORLD OF MEMORIES

A CITY MADE OF BOOKS, A WORLD OF MEMORIES

Author(s): Veronica Alina Constanceanu / Language(s): Romanian Issue: 29/2022

From Evlia Celebi to Cora Irineu, from Ion Slavici and Milos Crnjanski to contemporary prose, the region of Banat is described as a multiethnic place, where different histories, religions, confessions mingle, and Timisoara is a city where buildings, churches, synagogues rewrite the city's history. Whether we talk about travel notes, memories or fiction, various authors have presented Banat as a place where ethnic groups live together, trying and most of the time succeeding in preserving their own traditions, faith, culture. Over the real cities, through which we walk, the images of cities formed by words overlap. Each of us feels differently the asphalt of a street, the shadow of a tree, the history of a house. In this essay, we will reveal only at piece of this history, because it continues, both the real and the fictionalized histories are still here and are given back to different readers, in the literature written today.

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THE TRADITIONAL HOUSES OF BUKOVINA AND THEIR INHABITANTS: A JOURNEY OF REDISCOVERY THROUGH PHOTOS AND DESCRIPTIONS OF THE ARCHITECTURAL HERITAGE

THE TRADITIONAL HOUSES OF BUKOVINA AND THEIR INHABITANTS: A JOURNEY OF REDISCOVERY THROUGH PHOTOS AND DESCRIPTIONS OF THE ARCHITECTURAL HERITAGE

Author(s): Cristian Alexandru Boghian / Language(s): Romanian Issue: 29/2022

Journeying through the villages of Southern Bukovina, throughout the numerous ethnographical areas of the Suceava county, we notice, on the one hand, many traditional houses which seem to have survived the natural passage of time and on the other hand, others which struggle to keep up with the new trends in architecture and comfort. Some villages or areas seem to be live hotbeds of tourist attractions with a rich heritage while others, some multiethnic settlements, have become almost abandoned. Therefore, what is the present general state of the patrimony of traditional buildings in the rural scenery of Bukovina? Is the Land of Beeches still a realm of godliness traditions or is it at risk of becoming a shadow of unintentional kitsch? This paper with photos and text descriptions, which was completed after numerous trips and interviews with the owners of the buildings, between 2018-2020, tries to find an answer to these questions and explain the state of the architectural monuments of Bukovina and what the future has in store for these.

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FOLK LITERATURE OF THE HUTSUL MINORITY FROM BUKOVINA

FOLK LITERATURE OF THE HUTSUL MINORITY FROM BUKOVINA

Author(s): Constantin-Andrei Pătrăucean / Language(s): Romanian Issue: 29/2022

In this project, we aim to make a general approach to the folk literature of the hutsuls minority in Bukovina, in order to observe its specificity in the context of the multi-ethnic folklore existence of the population in Bukovina. In this regard, we have brought up hutsuls legends, proverbs and stories that capture the collective mind and symbols that still prove the hutsuls population's inclination towards mythology and archetype. First, we made a brief introduction that considers the presentation of the hutsuls minority from a historical and ethnofolkloric point of view, followed by a review of the importance of the existence of popular literature in Bukovina. From general to private, we analyzed some literary facts from the folk creations of the hutsuls: carols or doines of the dead, the specific song "Hutulca", spells for the sick, love spells, legends with outlaws, proverbs about village life, family relationships, etc. All this proves the existence of an ethnofolkloric space that tries to preserve the folkloric manifestations, even if the ethnofolkloric dynamism that the current society shows seems to offer a pessimistic image on the folklore. Especially at important events over the year or in their life, the hutsuls keep the traditions and customs, in which the story, poetry or song are key symbols without which the celebrations would not have the same meaning. The Hutus, especially the elderly, demonstrate, through the secluded life they lead in the mountains and their simple way of life, a return to archaic values and sacred time that Mircea Eliade frequently mentions in his studies.

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CONNOTATIONS OF ALIENATION IN FOLKLORIC MENTALITY

CONNOTATIONS OF ALIENATION IN FOLKLORIC MENTALITY

Author(s): Mariana Cocieru / Language(s): Romanian Issue: 30/2022

In the present approach, the author refers to the existence of the human being marked by permanent necessary transcendences, imposed or voluntary, which highlight a series of constants defining the condition of exile or emigrant of the traditional man. Whether it is through alienation, soldiering, marriage, death, transhumance, outlawry, etc., alienation or uprooting oscillates emotionally between two social environments: one, which reflects the notion of „home”, specific to a traditional folk habitat, and another – that of „black foreignness”, which includes a series of negative connotations generated by the transformations to which the emigrant subjected. Leaving parents' home or one's own home sometimes impels a perception of a habitat that is disintegrating due to forced emigration. „Home” is no longer the primary model of organizing the world, but a decomposed, ruined space. Analyzing several examples generated by the immaterial folk creation, we will notice that the „foreignness” gradually becomes autochthonous, obtaining a regional character, being associated with the neighborhood, the estate, or the neighboring village. During the research, we will notice that the reasons for alienation, uprooting, and loneliness reflected in popular creation are conclusive arguments that demonstrate realities of the past. Constantly conveyed, they allow the reconstruction of historical, social, psychological, cognitive aspects of a traditional mentality. Relevant in this sense are the folk songs through which the folklore performer expresses his emotional and emotional states related to this condition of alienation, separation from loved ones, and being in strangers. An analytical examination allows us to distinguish a complex repertoire of specific symbolic images, which emanates a different semantic load, depending on the folkloric context.

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