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Journal articles on the topic 'Archaic traditions'
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1
Sidorova, Olena, and Vitalii Korochanskyi. "ARCHAIC TRADITIONS IN THE KERAMITSY BOGUSLAV DISTRICT." Architectural Bulletin of KNUCA, no. 20 (November 18, 2019): 152–61. http://dx.doi.org/10.32347/2519-8661.2019.20.152-161.
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Lygdenova, Victoria V., and Elena G. Batonimaeva. "Matrilocal, Areal and Religious Symbolic in Traditional Wedding Rituals of the Tuvans and Buryats in Late 19th – Beginning of 21st Century." Archaeology and Ethnography 20, no. 7 (2021): 169–78. http://dx.doi.org/10.25205/1818-7919-2021-20-7-169-178.
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Purpose. The purpose of the paper is to reveal archaic matrilocal and the cult of fire, areal, shaman and late Buddhist symbols in wedding traditions of the Buryats and Tuvans. A comparative ethnographic method is applied in the research according to which the symbols are considered and compared in terms of synchronic and diachronic aspects. The paper is current due to representation of unity of nomadic family-tribal orientation based on the example of similarities in wedding traditions of Turk and Mongol peoples. High interest in wedding rituals in traditional society is connected with religious and magical elements that represent praying to local spirits for tribal development and safety. Results. As a result, the authors come to the following conclusions: firstly, similarity of many elements of wedding ceremonies is defined by nomadic traditions and ideals of a family tribal structure by northern Buryats to Turk peoples and southern Tuvans to Mongolia. Secondly, the late arrival of Buddhism to Barguzin valley and Tuva was a reason of preservation of archaic cults of shamanism. Conclusion. In summary, it is important to note that comparative analysis of wedding traditions among the Tuvans and the Buryats helps to reveal historical evolution and transformation not only in wedding traditions but in their traditional world view in general. Similarities in diachronic elements of the ritual show unity of many cults that point to tight interactions between the Tuvans and the Mongols, Buryats and the Turk neighborhood. For instance, archaic cults of mother and fire are similar among the Tuvans and the Buryats. Many Shaman and Buddhist cult symbols do not change in Tuvinian and Buryat culture because their philosophies have not been changed on their corresponding territories for a long time. To conclude, comparative research of wedding traditions of Turk and Mongol peoples offers rich material for future research of historical evolution of many cults because the wedding, as one of the most important stages in humans’ life, is always connected with religious rituals of initiation, safety and sanctification.
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Vlassopoulos, Kostas. "Greek History." Greece and Rome 62, no. 1 (March 25, 2015): 106–12. http://dx.doi.org/10.1017/s0017383514000291.
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This review commences with two important recent books on archaic Greek history. Hans van Wees sees fiscality as a main aspect of the development of Greek communities in the archaic period. He explores the trajectory of Greek, and more specifically Athenian, fiscality in the course of the archaic period from personal to institutional power, from informal to formal procedures, and from undifferentiated to specialized offices and activities. Van Wees argues convincingly that navies based on publicly built and funded triremes appeared from 530s onwards as a Greek reaction to the emergence of the Persian Empire; the resources for maintaining such navies revolutionized Greek fiscality. This means that the Athenian navy emerged decades before its traditional attribution to the Themistoclean programme of the 480s; but this revolution would have been impossible without the gradual transformation of Athenian fiscality in the previous decades from Solon onwards, as regards the delimitation of institutional and specialized fiscal offices, such as thenaukraroiandkolakretai, and the creation of formal procedures of taxation like theeisphora. This is a very important book that should have significant repercussions on the wider study of archaic Greece and Athenian history; but it also raises the major issue of the nature of our written sources for archaic Athens. While van Wees's use of the sources is plausible, there does not seem to be any wider principle of selection than what suits the argument (very sceptical on the tradition about Solon's fiscal measures, or Themistocles’ mines and navy policy; accepting of traditions about Hippias’ and Cleisthenes’ fiscal measures). We urgently need a focused methodological discussion of the full range of sources and the ways in which tradition, anachronism, ideology, and debate have shaped what we actually have.
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Gorofyanyuk, Inna. "Traditional family rites of the Ukrainians of Podolia: archaic elements of а cultural text." Journal of Ethnology and Culturology 29 (August 2021): 78–86. http://dx.doi.org/10.52603/rec.2021.29.11.
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Podolia is an ethnographic region of Ukraine, which is known for active interethnic contacts for many centuries, which, on the one hand, have systematically enriched the Podolsk spiritual and material culture, and on the other hand, in various spheres of the traditional culture of the Podolians, there is a preservation of many Slavic archaic elements. The article presents the archaic elements of the traditional culture of the Ukrainians of Podolia in traditional family rituals – birthlore, wedding and funeral on the material of the verbal component of the cultural text. Field records of dialectal texts, made by the author in 2006–2014 in more than 100 villages of Vinnitsa region served as empirical basis of the study. The family rites texts attest the realization of the main semantic oppositions of the Slavic picture of the world: "top" – "bottom", "full" – "empty", "own" – "alien". The motives of the cult of ancestors, deception of death, syncretism of agrarian and family rituals are elements of the archaic, which constitute an essential part of the folk consciousness and beliefs of the Podolians. Several fragments of the folk culture of the Ukrainians of Podolia presented in the article through the prism of the comparative typological analysis, with the involvement of data from other Slavic traditions, signal the preservation of the general archaic fund of the spiritual culture of the Slavs
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Sorokina, Liuchiia Igorevna, and Natal'ya Andreevna Pryamkova. "Folk art traditions in modern culture." Культура и искусство, no. 3 (March 2021): 23–36. http://dx.doi.org/10.7256/2454-0625.2021.3.33006.
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The subject of this research is traditional folk decorative and applied art in the context of modern society. The authors reviews the factors that affected the formation of this art form, the role of collective creative experience, the canon for preserving archaic images, symbols and manufacturing technique. The article reveals the conditions of familiarizing youth with the folk tradition, indicating the importance of continuity of generations. Since each artwork is the synthesis of tradition and creativity, attention is drawn to the possibility of interpreting traditional experience in the products of craftsmen. By referring to the facts from the history of the Romanov’s pottery and toy craft, the author provides examples of the emergence of new plotlines in the conditions of changing sociocultural situation, and analyzes their correspondence with the tradition. The application of dialectical method demonstrates fusions of the tradition and novelties in folk art of the past and modernity. The authors’ contribution consists in identification of the causes of the current crisis state of traditional folk decorative and applied art. The article analyzes various measures, including the creation of manufacturing groups in the XX century, which were aimed at its preservation. The experience of the previous generations of professional and folk artisans allows tracing the peculiarities in the development of crafts, such as correlation between the traditional and innovative. The authors examines the necessary conditions for continuity of traditions of folk culture in modern civilization, which requires deliberate actions.
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Romashko, Oleksandra Volodymyrivna. "The origin of Scythian caldrons in the context of the late Bronze − Early Iron Age of Eurasia." Dnipropetrovsk University Bulletin. History & Archaeology series 25, no. 1 (September 21, 2017): 201. http://dx.doi.org/10.15421/261722.
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A detailed analysis of the historiography of the issue is presented, which takes into account works devoted to the antiquities of the early Iron Age. The authors come to the conclusion about the local production of Scythian metal boilers, seeing in this a very high level of development of metalworking of Scythian masters. With regard to the issue associated with the origin of the tradition of manufacturing these products, then in the historiography there were two theories: the Asian (L. N. Chlenova, S. V. Demidenko, V. S. Bochkarev, etc.) and native (O. A. Krivtsova-Grakova and others). In our opinion, the question of the origin of boilers should be considered taking into account the specific features of their morphology. Thus, open-shell boilers that dominate the archaic times (VII−VI centuries BC) are made taking into account the clearly formulated traditions and requirements for products of this category brought from the East to the Northern Black Sea Coast. Regarding the boilers with closed housing, which begin to appear in the VI century BC, we can say the following. Their production originates in the local traditions of the production of boilers, which were formed back in Cimmerian times (riveted boilers). But these traditions do not receive a direct line of development in Scythian time. We see rather complicated processes of formation of the Scythian center for the production of archaic cast caldrons in the Kuban region, where this tradition spreads throughout the Northern Black Sea Coast. In the course of this complex and multifaceted process, new syncretic traditions of the production of boilers are formed, combining the innovative method of production (casting) and the local traditions of perception of the shape of the caldron.
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Skarbek-Kazanecki, Jan. "When poetry becomes autobiography: anecdote as an interpretative tool in the Greek classical epoch." Tekstualia 2, no. 61 (August 15, 2020): 19–36. http://dx.doi.org/10.5604/01.3001.0014.3810.
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The article discusses the role of biography in the reception of archaic poetry in the classical period. As it is illustrated by a fragment of Critias (295W), in the fi fth century B.C. the archaic poetic traditions, previously transmitted orally through performance, began to be interpreted from a biographical perspective: fi rst-person statements were mostly associated with the poets themselves and treated as a source of biographical information; in other words, archaic poetry came to be seen as a kind of autobiography. Anecdotes about poets were used to interpret the same poems which had provided the basis for these false stories: as an interpretative tool, they simplifi ed old compositions, not always clear for the reader. Until the 1980s, classical philologists often relied on false testimonies from the classical and Hellenistic era, limited by their attachment to the biographical perspective.
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Sivolap, Yury P., and Anna A. Portnova. "Psychiatric knowledge in Russia: domestic traditions or scientific facts?" Neurology Bulletin LII, no. 2 (October 19, 2020): 29–32. http://dx.doi.org/10.17816/nb34634.
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Russian and world psychiatry are characterized by significant differences: the first can be called as the psychiatry of domestic traditions, and the second one as the psychiatry of scientific facts. Russian psychiatry is marked by emphatic devotion to national theoretical schools, an appeal in scientific discussions to the authority of famous psychiatrists of the past, a tendency to speculative psychopathological constructions, the use of archaic psychiatric terms with unclear content, insufficient attention to the principles of evidence-based medicine, or even outright disregard for these principles. The natural consequences of Russian psychiatrys traditionalism are the arbitrariness of psychiatric diagnosis and the frequent use of medicines and treatment methods without proper evidence of their effectiveness and safety.
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Gura, Aleksandr. "Wedding Ceremony of Prekmurje Slovenes in the General Slavic Background. 2. Characters and Ritual Attributes." Slavic World in the Third Millennium 14, no. 1-2 (2019): 140–58. http://dx.doi.org/10.31168/2412-6446.2019.14.1-2.9.
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Firstly, the Prekmurje wedding rite shows close cultural and linguistic connections of this Slavic region with the neighbouring Croatian and, to a lesser extent, with other South Slavic ones. And the further east in this area, the lower the degree of the convergence. Secondly, there are even closer and more distinct connections with the traditional culture of Slovakia and partly of Moravia. These parallels are not limited to the south-eastern regions of Slovakia closest to Slovenia, but also extend further in the north and east division by the Slovak Carpathian region and Western Ukraine. Separate, sometimes even more geographically distant correspondences, mostly sporadic, single or point-like, link the marginal Slovenian tradition of Prekmurje with some other archaic marginal or enclavian Slavic traditions – Sorbian, Slovincian-Kashubian, Burgenland Croatian, Southern Bulgarian (Rhodopian, Thracian), Northern Russian.
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Silber, Ilana F. "Gift-giving in the great traditions: the case of donations to monasteries in the medieval West." European Journal of Sociology 36, no. 2 (November 1995): 209–43. http://dx.doi.org/10.1017/s0003975600007542.
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Focusing upon donations to monasteries in the medieval Western world, this paper expands upon extant discussions of religious gift-giving in the ‘great traditions’ , and of its relation to more archaic forms of gift-exchange, hitherto largely based on non-Western and mostly Asian anthropological material. While displaying many of the social functions familiarly associated with the gift in archaic or primitive societies, donations to monasteries are shown to have also entailed a process of immobilisation of wealth not extant in the gift circuit of ‘simpler’ societies. While donations to monasteries clearly attested to the impact of otber-wordly religious orientations, they also entailed a range of symbolic dynamics very different from, and even incompatible with, those analysed by Jonathan Parry with regard to the other-wordly ‘pure’ gift. The paper then brings into relief the precise constellation of ideological ‘gift-theory’, socio-economic ‘gift-circuit’, and macrosocietal context, which enabled this specific variant of the gift-mechanism to operate as a ‘total’ social phenomenon in the two senses of that term suggested, though not clearly distinguished and equally not developed, in Mauss’ pathbreaking essay on the gift.
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Franchi, Elena. "Genealogies and Politics: Phocus on the Road." Klio 99, no. 1 (January 21, 2017): 1–25. http://dx.doi.org/10.1515/klio-2017-0001.
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Summary:On usually refers to all the figures named „Phocus“ as one and the same Phocus, the alleged eponymous hero of the Phocians, and wonder why he has so many „Doppelgänger“: one or more Homeric heroes, a son of Aecus, a son of Ornytion, and so on. This paper assumes instead that there are many different heroes whose names are Phocus, and wonders to what extent and why were they linked. Indeed the contradictory stories about Phocus represent an interesting case of the permeability of the heroes' genealogies and of the traditional narratives about them in archaic and classical Greece. A survey of the sources shows that all the figures named „Phocus“ were more than once linked together to express specific needs. These needs reflect different aims and historical events which are ascribable mainly to the archaic and classical periods. Moreover, they are concerned with Phocis as well as with Corinth, Aegina, Locris, Thebes and Thessaly. By reconstructing wherever possible the chronological context of the different layers and overlaps and by linking them to the several traditions concerning heroes named Phocus, it is possible to construct a map which describes some of the relationships, some geopolitical landscapes and, to a certain extent, even some geopolitical lines working in Central Greece and beyond from the archaic to the Roman period.
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Satanar, Marianna T. "Features of the Mythological Chronotope in Yakut and Shor Epos." Izvestia of the Ural federal university. Series 2. Humanities and Arts 23, no. 2 (2021): 259–79. http://dx.doi.org/10.15826/izv2.2021.23.2.039.
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The relevance of this topic is conditioned by the need for a systematic study of the nature of mythological consciousness caused by the growing trend of recognising myth as a powerful spiritual tool possessing humanistic value. This article studies the features of the spatial and temporal organisation of the epic worlds of Yakut and Shor tales. Space and time serve as fundamental categories that model the world of nations. The subject of this article is mythological chronotope, i. e. world modeling in the epic traditions of the Yakuts and Shors. The author identifies and analyses elements of mythopoetic views expressed in plot motifs, which are deep layers of folklore texts related to the archaic sensory perception of ancient people. The author aims to demonstrate similarities and differences in the mythological world-modeling of the Yakut and Shor epics. The paper employs a comparative typological approach, using methods of description, hermeneutics, modeling, and structural and semantic analysis. The author concludes that in the Yakut and Shor epic traditions, there is a single principle in the world modeling of epic spaces and a common logic of mythological geography. At the same time, the comparison of texts in question demonstrates that while there exists a fairly harmonious mythological system of Yakut epos, the Shor system bears signs of reflection of certain features of the archaic myth, containing very early elements indicating an earlier stage in the tradition, and characterised by a greater transparency of meanings. As a result, new editions of Shor epos are going to be even more interesting for further comparative studies.
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Zhivova, Margarita. "Следы разных традиций в одной нетрадиционной служебной минее XVI в." Fontes Slaviae Orthodoxae 3, no. 3 (January 4, 2021): 87–99. http://dx.doi.org/10.31648/fso.6270.
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This paper analyses specific features of the Russian service menaion from the Trinity Lavra of St. Sergius’s collection, which that is significantly different from other menaia of the Jerusalem type. Besides the stable part, Menaion TSL 541 contains a number of services to the saints that are not typical for a Menaia (including several services to Russian saints). All these services are composed through the compilation of canticles from various sources. The memories of these “additional” saints are found under the same dates in other liturgical books, dating back to different traditions, which allows us to make assumptions about the type of sources used by the author-compiler of the Menaion TSL 541. In addition, the texts of a number of services of the stable part differ from those that are usually placed in the menaia of the Jerusalem type. For them, however, correspondences are found in more archaic menaia of the pre-Jerusalem type. Our research proves that Menaion TSL 541 is far from a standard menaia of XVI century. The analysis of this Menaion opens new perspectives for reconstruction of archaic and location specific strata of Slavic Orthodox hymnography tradition.
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Thomas, Kette. "Getting Beyond the Mythmakers: How the Focus on Diversity Reveals Modern Religions and Archaic Traditions." International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 10, no. 6 (2011): 107–18. http://dx.doi.org/10.18848/1447-9532/cgp/v10i06/38935.
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Roper, Jonathan. "Synonymy and rank in alliterative poetry." Sign Systems Studies 40, no. 1/2 (September 1, 2012): 82–93. http://dx.doi.org/10.12697/sss.2012.1-2.05.
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This paper addresses the high sonic demands of alliterative metres, and the consequences of these demands for sense: the semantic stretching of common words and the deployment of uncommon (archaic, 'poetic') words. The notion of alliterative rank is discussed as an indicator of such consequences (examples are given from English and Estonian verse) and the range of onsets found for synonyms of key notions in verse traditions is remarked upon.
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Shkalina, Galina E. "Mari holiday of Peledysh Payrem: crossroads of spiritual traditions." Finno-Ugric World 12, no. 4 (December 25, 2020): 457–67. http://dx.doi.org/10.15507/2076-2577.012.2020.04.457-467.
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Introduction. There is a special holiday in the traditional festive culture of the Mari people. It appeared in 1920 as a result of a new proletarian culture based on the archaic Mari rites: Agavayrem and Lyshtash Payrem / Semyk and it was called Peledysh Payrem (“Flower Festival). The purpose of this article is to analyze the unique national Soviet holiday, which was established at the crossroads of the spiritual traditions of the Mari people. In XXI century, it became the interregional public holiday. The research considers festive culture as a dialogue between the past and the present in the ethnocultural tradition, as its dynamics in the conditions of “Sovietness” and post-Soviet times, as a reflection of the transformations of the Mari ethnic identity. The author proposes a culturological discourse for analyzing the Peledysh Payrem holiday as representation of the cultural memory of the Mari people in the XX–XXI centuries. Materials and Methods. The sources that made it possible to consider the modern Mari holiday Peledysh Payrem in its semantic dynamics, determined by transformations in the political, economic, social and cultural spheres, and became the material for studying the stated problem. The author formulates the answers to the research questions posed as a result of the application of a cultural analysis of the sources on this topic, the use of historical-comparative, hermeneutic methods, and a semiotic approach. Results and Discussion. In any national culture, there are holidays as its most ancient and constantly reproduced element. In certain periods of history, they may experience decline or revival, depending on the dynamics of the value system. While the value / idea is alive, it can be represented in festive rites. With the decline of faith, the need for a holiday disappears. A new idea appears and a new holiday appears. In the history of the culture of the Mari people, this happened with the holiday Peledysh Payrem, the peer of the Mari autonomy. Initially it was called Yoshkar Peledysh Payrem (“Red Flower Festival” or “Red Flower Festival”). The semantics of the red color clearly indicated the red color background of the October Revolution, the triumph of the new social system in the new Russia. From the very beginning, the new holiday personified the transformation of the old festive tradition, very significant for the Mari people, and acquired a new symbolic and semantic meaning, new symbolism and semiotics. Conclusion. An analysis of the transformation of the archaic Mari holidays Agavayrem and Lyshtash Payrem / Semyk into the Soviet and post-Soviet Peledysh Payrem indicates that tradition forms the collective memory of the people, ensures its self-identity and continuity in development. Tradition as a socio-natural mentality serves as a basic value that predetermines the balanced stability of the cultural model. This, in turn, contributes to the formation of modern culture-generating spaces in society.
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Ziskowski, Angela. "CLUBFEET AND KYPSELIDS: CONTEXTUALISING CORINTHIAN PADDED DANCERS IN THE ARCHAIC PERIOD." Annual of the British School at Athens 107 (October 2, 2012): 211–32. http://dx.doi.org/10.1017/s0068245412000093.
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The significance behind the imagery of the padded dancer, or komast, traditionally has been connected to early drama, Dionysos, or ritual practices. Most Archaic Corinthian vases that include these figures portray them dancing, and a percentage of those dancers also illustrate a deformity of the foot. This article attempts to contextualise the clubfooted padded dancer within its political, cultural and geographic boundaries by offering an explanation for the end of production of these figures in Corinth. The lame padded dancer may have been a localised symbol offering political commentary on historical traditions of lameness within the tyrannical family of Corinth. Its production and discontinuation may be connected to the rise and fall of this family.
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Keesling, Catherine M. "Misunderstood Gestures: Iconatrophy and the Reception of Greek Sculpture in the Roman Imperial Period." Classical Antiquity 24, no. 1 (April 1, 2005): 41–79. http://dx.doi.org/10.1525/ca.2005.24.1.41.
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Abstract Anthropologists have defined iconatrophy as a process by which oral traditions originate as explanations for objects that, through the passage of time, have ceased to make sense to their viewers. One form of iconatrophy involves the misinterpretation of statues' identities, iconography, or locations. Stories that ultimately derive from such misunderstandings of statues are Monument-Novellen, a term coined by Herodotean studies. Applying the concept of iconatrophy to Greek sculpture of the Archaic and Classical periods yields three possible examples in which statues standing in Greek sanctuaries may have inspired stories cited by authors of the Roman imperial period as explanations for the statues' identities, attributes, poses, or locations. The statues in question are the portrait of the athletic victor Milo of Croton at Olympia, a bronze lioness on the Athenian Acropolis identified as a memorial to the Athenian prostitute Leaina (““lioness””), and the Athena Hygieia near the Propylaia of Mnesikles. Inscriptions on the bases of Archaic and Classical statues in Greek sanctuaries typically named the dedicator, the recipient deity, and the sculptor, but did not include the subject represented or the historical occasion behind the dedication. These ““gaps”” left by votive inscriptions would only have encouraged the formation of iconatrophic oral traditions such as the examples examined in this article.
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Enegren, Hedvig Landenius. "Loom weights in Archaic South Italy and Sicily: Fice case studies." Opuscula. Annual of the Swedish Institutes at Athens and Rome 8 (November 2015): 123–55. http://dx.doi.org/10.30549/opathrom-08-06.
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Textiles are perishables in the archaeological record unless specific environmental conditions are met. Fortunately, the textile tools used in their manufacture can provide a wealth of information and via experimental archaeology make visible to an extent what has been lost. The article presents and discusses the results obtained in a research project focused on textile tool technologies and identities in the context of settler and indigenous peoples, at select archaeological sites in South Italy and Sicily in the Archaic and Early Classical periods, with an emphasis on loom weights. Despite a common functional tool technology, the examined loom weights reveal an intriguing inter-site specificity, which, it is argued, is the result of hybrid expressions embedded in local traditions. Experimental archaeology testing is applied in the interpretation of the functional qualities of this common artefact.
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Lohse, Jon C., Jaime Awe, Cameron Griffith, Robert M. Rosenswig, and Fred Valdez. "Preceramic Occupations in Belize: Updating the Paleoindian and Archaic Record." Latin American Antiquity 17, no. 2 (June 2006): 209–26. http://dx.doi.org/10.2307/25063047.
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AbstractEvidence from preceramic Paleoindian and Archaic time periods in Belize has been recorded over the past quarter of a century by a number of projects. This paper summarizes previously published information and presents new archaeological data in bringing the hunting-and-gathering and itinerant horticultural millennia of this region into a more accurate and comprehensive perspective than has been presented to date. The Paleoindian period includes influences from North as well as South America, with settlement preferences shown for river valleys and near-coastal margins. Cave sites hold particular promise for yielding new and well-preserved remains from this early period. The Archaic, beginning as early as 8000 B.C., is poorly dated until 3400 B.C. and was probably characterized by mobile hunter-foragers. The Late Archaic includes two facets, the Early (3400–1900 B.C.) and the Late (1500–900 B.C.) Preceramic, and represents the first appearance and gradual spread of cultivation together with habitat modification. The period beginning around 1500 B.C. shows intensifying maize cultivation, apparently mobile populations, and also the emergence of well-defined stone tool traditions that trend into the early Middle Preclassic. Ceramics seem to appear unevenly from ca. 1200 to 900 B.C., when the Cunil and Kanocha complexes in western Belize and Swasey sphere in northern Belize are reported.
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Zhogolevа, A. A., and E. G. Stolyarova. "SYSTEM OF ARCHAIC SIGNS-SYMBOLS IN THE ORNAMENTS OF THE MESENA SPINNING ROTARY." Izvestiya of the Samara Science Centre of the Russian Academy of Sciences. Social, Humanitarian, Medicobiological Sciences 23, no. 77 (2021): 70–75. http://dx.doi.org/10.37313/2413-9645-2021-23-77-70-75.
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The article is devoted to the study of the symbols of the Mezen painting as a single system. The spinning wheel is viewed as a cosmogonic model of our ancestors, where painting is directly related to the content of the image. The object of the research is the archaic symbols of the Mezen painting. The subject is the development of ornaments and prints for decor and product design. The history of the Mezen craft (geography, origins, traditions), the artistic features of the craft (materials, technology) and the semantics of the ornament are studied. The article considers archaic ornaments of Mezeno in connection with the ancient cultures of mankind (the Neolithic era, Andronov culture, Ancient Greece, etc.) and Slavic traditional culture. The article deals with deciphering the semantics of the ornament of the Mezen spinning wheel as a reflection of the idea of the world of our ancestors. The author's development "The symbolism of the Mezen painting in contemporary art" is given, showing the possibility of using the Mezen ornament at the present stage of the development of artistic culture in art and design. The authors of the article propose to use the ornaments and symbols of Mezeno as decor and prints in modern art and design.
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ZHUANG, GUO-OU. "Nostalgia for the Old Versus Wonder at the New: Cultural disenchantment and the temptation of modernity in Nie Hai Hua." Modern Asian Studies 48, no. 3 (May 9, 2013): 550–68. http://dx.doi.org/10.1017/s0026749x11000941.
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AbstractThis paper attempts to revise aspects of the existing interpretations of Nie Hai Hua (A Flower in a Sinful Sea) by applying perspectives from post-colonial studies to the study of this late Qing Chinese novel. Here the novel is read as a national narrative that portrays the emergence of China as a modern nation state from a decaying empire, with its intelligentsia caught between their desire to embrace modernity and nostalgia for cultural traditions. From the mid-nineteenth century to the early twentieth century, traditional Chinese scholars were faced with a predicament: they were lured by the modernity represented by Western learning, on the one hand, but were tied by an emotional link to Chinese tradition, on the other. In a disintegrating society, they struggled both to preserve their own cultural identity and construct a new identity. The opposing groups of Chinese literati portrayed in the novel in fact reflect the schizophrenic state of the Chinese consciousness on the threshold of modernity.To write the story of the nation demands that we articulate that archaic ambivalence that informs modernity.1
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Tsetlin, Yuriy Borisovich. "POTTERY PRODUCTION IN THE MORDOVIA DISTRICT: ETHNOGRAPHIC STUDY." Samara Journal of Science 4, no. 4 (December 1, 2015): 96–105. http://dx.doi.org/10.17816/snv20154211.
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The paper tells about the results of systematization and analysis of ethnography data on pottery production in Mordovia district, collected by alexander a. Bobrinsky in the beginning of 1960th during complete questionnaire work. there are 75 messages as from the potters themselves (very rare) as from their younger relatives, local school-teachers, and others. then became clear that most of the local potters were russian migrants (not the Mordovians) lived here from 17-18th centuries. distribution the russian pottery traditions destroyed the local Mordovian ones preserved only in traces. But the russian potters in Mordovia had retained more archaic pottery traditions than the same potters resided in russia. Just these traditions have a lot of interest to study. the author investigates the Mordovian pottery production through the system of Historical-and-cultural approach according to the universal structure of pottery technology and the whole pottery production process as a field of the human culture.
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Rajarajan, R. K. K. "Sempiternal ‘Pattiṉi’: Archaic Goddess of the Vēṅkai-tree to Avant-garde Acaṉāmpikai." Studia Orientalia Electronica 8, no. 1 (August 21, 2020): 120–44. http://dx.doi.org/10.23993/store.84803.
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A seal of the Indic culture represents a goddess standing close to a tree and receiving sacrifices. Seven more goddesses, hypothetically the Ēḻukaṉṉimār or Sapta Mātṛkā, are linked with the Tree Goddess. The ancient Tamil Caṅkam literature, the Naṟṟiṇai and Cilappatikāram (c.450 ce), mention a goddess of the vēṅkai tree, the Vēṅkaik-kaṭavuḷ. In Tiṭṭakuṭi in south Ārkkāṭu district is located a temple dedicated to Vaidhyanāthasvāmi, the goddess called Acaṉāmpikai or Vēṅkai-vaṉanāyaki (cf. Dārukavana or Vaiṣṇava divyadeśa-Naimisāraṇya). The presiding goddess of Tiṭṭakuṭi, according to the sthalapurāṇam, based on oral tradition (twelfth to eighteenth centuries), is the “Mistress of the vēṅkai forest”. Alternatively, in Caṅkiliyāṉpāṟai (Tiṇṭukkal district) located in the foothills of Ciṟumalai, the Sañjīvi-parvata (‘hill of medicinal herbs and trees’) associated with Hanūmān of Rāmāyaṇa fame is a centre of folk worship. Recently, scholars claim to have discovered some pictographic inscriptions there resembling the Indic heritage. Several hypaethral temples to Caṅkili-Kaṟuppaṉ (‘The Black One Bound with an Iron Chain’), the Ēḻukaṉṉimār (‘Seven Virgins’), and the [Ārya]-Śāsta (equated with Ayyappaṉ of Śabarimalā) receive worship. On certain occasions, people from the nearby villages congregate to worship the gods and goddesses and undertake periodical and annual festivals. It seems that a “sacred thread” links the archaic traditions of the Indic culture (c.2500 bce) with the contemporary faiths (see Eliade 1960; Brockington 1998; Shulman & Stroumsa 2002) of Tiṭṭakuṭi and Caṅkiliyāṉpāṟai. This article examines the story of the Tree Goddess, the neo-divinity (vampat-teyvam) or numen (cf. Vedic devamātṛ-Aditi), with references to the Caṅkam lore, datable to the third century bce (cf. “Chōḍa Pāḍā Satiyaputo Ketalaputo” in Aśoka’s Girnar Edict; cf. Mookerji 1972: 223), Vēṅkaikkaṭavuḷ, Acaṉāmpikai of Tiṭṭakuṭi, and the Caṅkiliyāṉpāṟai vestiges.
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McElwain, Thomas. "A comparison of some gigantic characters in Iroquois and Saami traditions." Scripta Instituti Donneriani Aboensis 12 (January 1, 1987): 268–78. http://dx.doi.org/10.30674/scripta.67168.
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A comparison of similar narrative figures in presumably unrelated cultures may contribute to the discovery of blind spots and new areas of reflection in ethnographical description and thus indirectly contribute to a better basis for comparative studies. The lack of money and precious metals in the Iroquoian repertoire shows contrasting concerns between Saami and Iroquoian tradition, suggesting new directions of reflection on the Iroquoian material, namely in terms of hunting and warfare luck in the context of guardian and helping spirits. The stereotyped simplicity of the Iroquoian material in contrast with the variety of the Saami material suggests 1) the superimposition of a heavier load of concerns and values on the Saami figures and opens for reflection the possibility of an archaic Stallo who more purely represents the interaction between the human and the natural world in terms of guardian and helper spirits; and 2) the possibility of approaching the Saami material from the point of view of local repertoire and concern in order to reduce false problems of complexity. The Saami material serves to clarify the particular configuration of the Stone Coat tradition through a comparison of similarities and contrasts. Also, the Iroquois material may stimulate some clarification of some aspects of the Stallo tradition.
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Amirkhanova, Aida K., and Aminat A. Bayramkulova. "WEDDING GIFT EXCHANGE AMONG THE PEOPLES OF DAGESTAN: TRADITIONS AND INNOVATIONS." History, Archeology and Ethnography of the Caucasus 15, no. 4 (January 6, 2020): 783–99. http://dx.doi.org/10.32653/ch154783-799.
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The purpose of this article is to show the state of modern exchange relations in the wedding ceremonies of the peoples of Dagestan and to trace the variants of their transformation at different stages of the wedding. Ceremonies of wedding gift exchange of Dagestanis today have similar features with traditional customs and ceremonies. However, over time, under the influence of ethno-cultural and other processes, modern exchange relations within wedding customs have undergone certain transformations, adapting to the modern way of life of the people. It is known that exchange relations are the most archaic tradition of social life of any nation, originating in ancient times. It is believed that the traditions of gift exchange were created to preserve existing or create new kinship and social relations within or between communities. However, in recent years, its main functions are increasingly becoming a thirst for profit, i.e., gift exchange acquires utilitarian functions. Many of the symbolic wedding gifts of the past have now been replaced by money, and their value is increasing every year. Since the post-Soviet period, the expressed interest and return of the peoples of Dagestan to their traditional customs and rituals (including wedding) can be traced. However, the moral and ethical side of these customs remained in the past. To solve these problems and facilitate the wedding (reduce costs) and all its stages, it is necessary to introduce into modern rites of wedding gift exchange reasonable ethical standards to regulate these rituals. It is necessary to rethink the current traditional customs of gift exchange, bringing material and moral damage to the family, to choose and preserve the most important of them, corresponding to the modern way of life of Dagestanis, discarding unnecessary and irrelevant rituals.
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Hildebrandt, William R., and Kelly R. McGuire. "The Ascendance of Hunting during the California Middle Archaic: An Evolutionary Perspective." American Antiquity 67, no. 2 (April 2002): 231–56. http://dx.doi.org/10.2307/2694565.
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Against a backdrop of sustained resource intensification and population increases that began at the end of the middle Holocene in California and continued until at least 1000 B.P., there is a variety of archaeological evidence indicating that hunting of highly ranked large mammals actually increased during this time. This trend runs counter to general expectations set forth by optimal-foraging and diet-breadth models, and suggests that the role of big-game procurement by logistically organized male hunting parties had important social—indeed evolutionary—implications apart from its contributions to simple group provisioning. At the core of this argument is the notion that there can be Darwinian fitness benefits for males in pursuing certain types of highly prized resources, at the expense of regular and dependable provisioning of one's family. We contend that the evolutionary legacy surrounding big-game hunting is fundamental to the understanding not only of its paradoxical energetics, but also of the general elaboration of cultural systems, including the rise of certain spectacular technological and artistic traditions that characterize the California Middle Archaic period.
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Steiner, Deborah. "Framing the fox: Callimachus' secondIamband its predecessors." Journal of Hellenic Studies 130 (November 2010): 97–107. http://dx.doi.org/10.1017/s0075426910000765.
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AbstractThis article treats the figure of the fox that appears as one of the members of the embassy sent by the animals to Zeus in Callimachus' secondIamb. By exploring previous appearances of the fox in the poetic repertoire, I identify a series of Archaic and early Classical works that Callimachus uses by way of ‘intertexts’, and argue that the Hellenistic author draws on the animal's place within the interconnected iambic and fable traditions that inform his poem. Already visible in these earlier texts, and anticipating Callimachus, is a concern with literary as well as ethical polemics.
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Marks, Jim. "Odysseus and the Cult of Apollo at Delos." Classica - Revista Brasileira de Estudos Clássicos 29, no. 1 (March 15, 2017): 157. http://dx.doi.org/10.24277/classica.v29i1.411.
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This paper explores literary representations of the cult of Apollo on Delos. This island is, to be sure, mentioned only occasionally in early Greek poetry, but details specific to the cult do appear. Thus, for example, Odysseus describes a palm tree he saw at an altar of Apollo on Delos (Od. 6.162-3), and a third-century inscription from the island mentions just such a feature. References to a palm, altar, and temple at Delos in later classical authors, including Callimachus, Pliny, Cicero, and Plutarch, demonstrate that the Archaic period traditions represented by the Homeric passages continued to shape how successive generations of visitors understood Delos. The material record makes clear that the Greek epic tradition documents a time when Delos was already a well attended sanctuary, and that later constructions at the site attempted to remain consistent with the details preserved in the epics.
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Kerimova, Rauzat A. "Karachay-Balkar poetry of the modern time: the problem of national artistic traditions." RUDN Journal of Studies in Literature and Journalism 25, no. 3 (December 15, 2020): 468–78. http://dx.doi.org/10.22363/2312-9220-2020-25-3-468-478.
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This article is the first to consider a diverse thematic layer of the latest Karachay-Balkarian poetry of the late XX - early XXI centuries. The study was based on an analysis of the writers of the 90-ies: Arthur Bakkuev, Luba Akhmatova, Aishat Kushcheterova, and the latest generation of poets of the XXI century: Shamil Uzdenov, Amina Gazaeva, Nauruz Bayramkulov, Diana Rakhaeva, Ismail Baytuganova. The author proves the point of view on the revival of consciousness relics of archaic forms of worldview in the artistic culture of the region, as well as the priority of established fundamental values and stereotypes in the poetic consciousness of the young generation of poets. At the same time, the influence of Islamic ideas on modern national literature is growing. This is evidenced by the nature of their poetic self-expression regarding topics and problems, which is ontological in nature. Poets actively operate with traditional archetypes and symbols (stone, water, wood), as well as religious vocabulary (Allah, fate, destiny, prayer, etc.). As a result of the study, the main trends, key aspects in the development of creative consciousness were identified, the dominants of value-orientational unity in the content and problems of the works were identified.
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Philippovsky, German Y. "N. A. Nekrasov and the English pre-Romanticists (to the origins of the poetic motif of Night)." Verhnevolzhski Philological Bulletin 2, no. 25 (2021): 8–18. http://dx.doi.org/10.20323/2499-9679-2021-2-25-8-18.
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The paper investigates the literary roots of «night-motifs» in N. Nekrasov`s epic «Who is Happy in Russia?» and his «night» poems «Knight for an Hour» and «Railroad» down to English poetry of XVII–XVIII cc.: metaphysical poetry by H. Vaughan (XVII c.) and greater didactic poem by E. Young (XVIII c.). Both mythological and lyrical «night» motifs of H. Vaughan`s poetry owed to ancient folk traditions of the poet`s Motherland – Wales, with its archaic Celtic language, rituals and sacred festivals (such as Samhein). E. Young`s poem «Complaint or night thoughts on life, death and immortality» (1743–1745) is closely related to later baroque culture, stressing the night-motif in the context of the poet`s contemplation of life, death and christian immortality of human soul. H. Vaughan`s and E. Young`s «night» poetry influenced greatly the sentimentalist and preromantic trends in European poetic traditions of XVIII–XIX cc. N. Nekrasov`s main epic poem with its profound night motifs, though continuing pre-romantic European traditions of H. Vaughan and E. Young, remains greatly indigenous and rooted deeply in both folk and poetic Russian orthodox culture.
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Anderson, Daniel. "SPECIES OF AMBIGUITY IN SEMONIDES FR. 7." Cambridge Classical Journal 64 (July 6, 2018): 1–22. http://dx.doi.org/10.1017/s1750270518000052.
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This paper looks at the structure of Semonides’ catalogue in fragment 7, and at the metaphors that underpin it. There is a tension between the organising function of this catalogue and the hybrid entities it lists. It is suggested that the opening and closing lines frame the catalogue conceptually, exploiting ambiguities in the words χωρίς, γένος and φῦλον. Not only does Semonides play with ideas of order and embrace ambiguities of language, but he suggests that these are a feature of his poetic inheritance: the female types of his catalogue are a collection of hybrids assembled from a variety of Archaic texts and traditions.
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Kvashnin, Vladimir Aleksandrovitch. "Why Cato did not want to feed the sick slaves, or Some observations on the Roman economy of slavery." RUDN Journal of World History 13, no. 3 (September 2, 2021): 286–98. http://dx.doi.org/10.22363/2312-8127-2021-13-3-286-298.
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The article is devoted to the study of the Second Chapter Agriculture of Cato the Elder. The author pays the main attention to the advice of Cato not to give full rations to sick slaves, which became widely known thanks to the biographical work of Plutarch. Not denying the possibility the existence of such a practice, the author attempts to identify its roots, originating in the traditions of traditional medicine, which is reflected in the 126-157 chapters of Catos Agriculture. In particular, attention is drawn to the author's repeated mention that medication should be taken on an empty stomach, for which Cato consistently uses the Latin term ieiunus. In particular, the author draws attention to the fact that Cato often mentions that the intake of medicines should be made on a empty stomach, for which the Roman author often uses the Latin term ieiunus. In general, the text of Catos work reflects work reflects as archaic beliefs and norms, as well as new concepts and values.
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Berta, Tibor. "Lusismos o arcaísmos castellanos sobre la lengua de los dramas castellanos de Gil Vicente." Acta Hispanica 13 (January 1, 2008): 57–74. http://dx.doi.org/10.14232/actahisp.2008.13.57-74.
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Gil Vicente (1465-1536), Portuguese poet, composer and playwright is a significant figure of both Portuguese and Spanish literary history, as, in accordance with the traditions of his era, he wrote in both languages. What is more, Gil Vicente often used different languages in the same play. Many researchers, linguists, philologists and literary theorists call our attention to the fact that the language of the plays written by the author in Spanish is permeated with his Portuguese mother tongue. However, the definitive separation of phonetic, grammatical and lexical elements which can be interpreted as the result of this interference, and the determination of the ratio of these elements is made difficult by the fact that a significant part of these coincides with archaic or dialectal Spanish forms. In the paper, the author examines the vocabulary of the plays written by Gil Vicente in Spanish, and arrives at the conclusion that—in case the author actually made a conscious use of the languages known by him as a sign of refinement—it is possible that the elements which are hard to classify have to be considered forms used with conscious intention to reach an archaic or dialectic effect instead of simple Portuguese forms.
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Moore, Jerry D. "Architecture, Settlement, and Formative Developments in the Equatorial Andes: New Discoveries in the Department of Tumbes, Peru." Latin American Antiquity 21, no. 2 (June 2010): 147–72. http://dx.doi.org/10.7183/1045-6635.21.2.147.
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AbstractThe cultural transformations associated with the Formative period are pivotal for understanding the prehistory of the Americas. Over the last five decades, investigations in southwestern Ecuador have provided an early and robust set of archaeological data relating to Archaic-to-Formative transformations as exemplified by the Las Vegas, Valdivia, Machalilla, and Chorrera archaeological traditions. However, recent archaeological research in adjacent zones of the equatorial Andes indicates that the transformations in southwestern Ecuador were paralleled by coeval but distinct developments. Recent (2006–2007) excavations in the Department of Tumbes, Peru, have documented previously unknown Formative transformations, including the development of substantial domestic architecture during the Archaic (ca. 4700–4330 B.C.E.) and early Formative (ca. 3500–3100 B.C.E.), the shift from elliptical pole-and-thatch dwellings to rectangular wattle-and-daub structures at ca. 900–500 B.C.E., and the construction of public architecture and the establishment of a two-tiered settlement system by ca. 1000–800 B.C.E. These recently discovered archaeological patterns from Tumbes and additional data from southern Ecuador provide the basis for revised comparative perspectives in which southwestern Ecuador is a significant—but no longer the only—vantage point for understanding the evolution of Formative societies in the equatorial Andes.
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Suslova, Svetlana V. "Folk Costume traditions in the modern culture of the Volga-Ural Tatars." Historical Ethnology 6, no. 1 (April 21, 2021): 96–105. http://dx.doi.org/10.22378/he.2021-6-1.96-105.
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The article is based on the materials of the Historical and Ethnografic Atlas of the Tatar People (volume “Folk Costume”) prepared at the Institute of History of the Tatarstan Academy of Sciences. In the pre-national period of the Tatar’s history there were many various local, ethno-confessional and other complexes of costume. Its formation was closely linked to the characteristic properties of the complex ethno-cultural history of the local groups of Tatars (the Kazan Tatars, the Mishar Tatars, and the Christian Tatars or Kryashens), as well as their religion (Islam, Christianity, Heathenism). In the late 19th – early 20th centuries, during the development of economic and cultural communications between Tatars of Russia’s separate regions, the common national Tatar costume was formed. City traditions of the Kazan Tatars have lie at the core of its formation. These traditions were distinguished by the style of a costume tendency to change – from archaic monumental national forms to more refined, corresponding to directions of the all-European fashion of that time. The “secondary folklore forms” characterize the present stage of transformation of the Tatar national costume as a whole – the aspiration of professionals to use national traditions in professional culture (graphic, arts and crafts arts, theatre, scenic folklore, modern modeling, museum expositions as a symbol of reconstruction of ethnic identity). Several trends present folk costume traditions in the modern festive culture of the Volga-Ural Tatars: the ethnographic (authentic) Tatar costume; the folkloristic (neo-folklore) variation of traditional costume; the so-called symbolical national sign the avant-garde costume. As the element of the ethnic culture, the national costume is the most important related to the individual. It represents a symbolical sign-category, an original social-cultural code and transmits the ethnic information from the past to the future.
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Pierre, Barbara. "Classification of Property and Conceptions of Ownership in Civil and Common Law." Revue générale de droit 28, no. 2 (March 16, 2016): 235–74. http://dx.doi.org/10.7202/1035639ar.
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This paper examines the classification of property in common law and civil law, by contrasting the conceptions of ownership in each tradition. The author aims to provide a comparative analysis of the fundamental concepts and institutions of the law of property in each tradition. This is deemed useful, not only for promoting a better understanding of the law of property by jurists in both traditions, but also for enabling the jurist of one tradition, to find his way in the unfamiliar territory of the other tradition. The author demonstrates that ownership in common law—insofar as it exists—is constructed on the ruins of the feudal system. Having been developed in an ad hoc manner from such origins, the law of property is seen to be an amalgam of technical and complex principles, built around institutions which sometimes have archaic features that serve no useful purpose in the present day. The theory of "estates", which is espoused, is however acclaimed for its flexibility, its most celebrated attribute being that invaluable institution, the Trust. Ownership in civil law in contrast, is shown to have developed from the romanisation of the feudal system. The law of property, its principles and institutions, are more systematically and rationally organised. They are therefore more easily assimilated and applied. The theory of absolute ownership which is at its core, is however criticised for being, to some extent, inflexible. Using this historical and conceptual background, the author shows that underneath the façade of similar powers over land in the two traditions, lies fundamental juridical differences in the nature and characteristics of the institutions—even those bearing the sames names.
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Stafford, Emma. "Visualizing Creation in Ancient Greece." Religion and the Arts 13, no. 4 (2009): 419–47. http://dx.doi.org/10.1163/107992609x12524941449886.
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AbstractThere is very little direct representation of acts of creation in Greek art. This paper examines the visual potential of the extended creation narrative first related by Hesiod, focusing on the handful of episodes which are to be found in the visual arts—the births of Aphrodite and Athene, Zeus's slaying of Typhon and the Gigantomachy—while attempting to account for their selection. It also considers the remarkable lack of an authoritative account of the creation of mankind in the archaic and classical periods, and the relatively late development of Prometheus's role as man's creator, which contrasts with the much earlier establishment of traditions concerning local “first men” and the creation of the first woman, Pandora.
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Imyarova, Zulfiya. "The Peculiarities of Traditional Marriage Rituals of the Dungan Diaspora: A Comparative-Historical Analysis." Nationalities Papers 47, no. 3 (May 2019): 492–505. http://dx.doi.org/10.1017/nps.2018.13.
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This article, through comparative historical analysis, examines the traditional marriage rituals of the Dungan diaspora in Kazakhstan. Dungans are Chinese-speaking Muslims who were forced to migrate to present-day Kazakhstan, Kyrgyzstan, and Uzbekistan after the defeat of their revolt against the Qing dynasty from 1877 to 1888. The article focuses on the diversity of wedding ceremonies in three zones where Dungan settled in Kazakhstan: Zhalpak Tobe and Sortobe, two rural areas in the Zhambyl region; and Zaria Vostok, near the city of Almaty. I find that the local variations in traditional wedding ceremonies stem from their close intercultural and social cooperation with non-Dungan peoples—primarily Kazakhs, Uzbeks, Uyghurs, and Russians. The example of wedding rituals shows that, while Dungan existence in another cultural environment has stimulated the consolidation of their ethnic group, preserving many of the traditional archaic cultural features, it has also led to the transformation of the marriage ceremonies. I address a much-neglected pathway—the nature of borrowed elements in Dungan wedding rituals—and ask why the extent of borrowing varies from community to community even though the Dungan arrived from China with similar traditions.
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Lee, Patrick, Samson Koromo, Julio Mercader, and Charles Mather. "Scientific facts and oral traditions in Oldupai Gorge, Tanzania: Symmetrically analysing palaeoanthropological and Maasai black boxes." Social Science Information 58, no. 1 (February 21, 2019): 57–83. http://dx.doi.org/10.1177/0539018419830333.
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Reminiscent of past colonial practices, contemporary archaeological research in Africa is still often governed and carried out by foreign entities that move Africans aside from their pasts and their countries’ archaeological heritage. Oldupai Gorge, located in Tanzania’s Ngorongoro Conservation Area, is a flagship human evolution research site. Less recognized is that a Maasai pastoral society inhabits the region. Despite over a century of excavations in the ‘birthplace of humanity’, local Maasai and palaeoanthropologists have rarely affiliated with each other. Furthermore, a lingering and erroneous characterization of the Maasai as archaic, environmentally damaging and premodern continues to guide policies that compromise Maasai pastoral livelihoods. This article utilizes actor–network theory to ethnographically and symmetrically compare the epistemic cultures of both the Maasai and palaeoanthropologists in Oldupai, and argues that while scientific and Maasai knowledge may differ in cultural content, both groups built ‘black boxes’ – such as scientific facts and oral traditions – in parallel and equally logical forms. Since there are no fundamental cognitive differences between members of each group, there are no justifiable reasons that the Maasai should continue to be excluded from research in their homeland and the myriad benefits that it can bring.
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Crossley, Pamela Kyle. "Manzhou yuanliu kao and the Formalization of the Manchu Heritage." Journal of Asian Studies 46, no. 4 (November 1987): 761–90. http://dx.doi.org/10.2307/2057101.
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During the Qianlong period (1736–95) in China, knowledge of Manchu origins, much of which had been of a folk or informal character, was given documentary institutionalization—that is, incorporation into the Qing (1636–1912) imperial cultural mosaic by the act of writing something official about it. Much but by no means all of Manchu civilization was derived from Jurchen culture (tenth–seventeenth centuries), which was primarily a folk culture in which oral tradition, shamanic ritual, and clan custom were the mainstays of orderly social life. Inseparable from those folk traditions were elements of tribal rule that affected political life in many ways in the Later Jin (1616–35) and early Qing periods. To the extent that Manchu society retained the archaic forms through the Qing era, the folk heritage was brought into conflict with the political institutions and classical traditions of conquered China, especially the emperorship. The history of the Qing court and its relation to the Manchus may be viewed as the aggregate of the processes by which the dynasty attempted to resolve this conflict through formalization of the old culture. In its political aspects this meant the progressive bureaucratization, regulation, and depersonalization of the state in displacement of the personal, diffused authority that had once been vested by tradition in the clans and confederations. In its cultural and ideological facets, it meant the documentation of descent, myth, clan history, and shamanic practice; what had once been various and mystically obscure was now made visible, manageable, and standard.
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Wang, Ban. "Old Dreams Retold." Prism 17, no. 2 (October 1, 2020): 225–43. http://dx.doi.org/10.1215/25783491-8690372.
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Abstract As a champion of May Fourth enlightenment and a critic of Chinese tradition, Lu Xun is less understood as a prescient critic of the myth of science and technological rationality. Walter Benjamin invoked the utopian reconciliation of humans and nature from premodern culture in critiques of modernity. Similarly, Lu Xun conjured up images of the ancient world where rural folks lived in reciprocity with nature, worshiped supernatural beings, and observed time-honored rituals. Lu Xun linked the myth of progress and technology to a destructive chorus of “malevolent voices” by a hypocritical gentry, a technocratic elite that sought power, status, and profit in the name of enlightenment and rationality. He proclaimed that it is urgent to “rid of ourselves of this hypocrite gentry; ‘superstition’ may remain.” Invoking Benjamin's insight and affinity with Lu Xun, this article explores the Chinese writer's recovery of the mythical and ecological images from the past in the critique of modernity. Confronted with the fetishism of progress and technology in China's early modernization, Lu Xun sought to uncover and redeem primordial images from archaic traditions.
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Flower, Harriet I. "The Tradition of the Spolia Opima: M. Claudius Marcellus and Augustus." Classical Antiquity 19, no. 1 (April 1, 2000): 34–64. http://dx.doi.org/10.2307/25011111.
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This paper aims to reexamine how traditions about the spolia opima developed with special emphasis on two crucial phases of their evolution, the time of Marcus Claudius Marcellus' dedication in 222 BC and the early years of Augustus' principate, following the restoration of the temple of Jupiter Feretrius on the Capitol. In particular, I will argue that Marcellus invented the spolia opima, that his feat shaped the entire tradition about such dedications, and that this tradition was later enhanced and "reinvented" by Augustus, probably following upon renewed interest under Julius Caesar. Through an evaluation of the surviving evidence about the three canonical dedicators (Romulus, A. Cornelius Cossus, and Marcellus) the possibility is explored that the spolia opima, rather than being an archaic ritual dating back to the regal period, represent a tradition invented (and reinvented) by specific individuals at certain well-defined moments in Roman history. Augustus himself, beginning while he was still a child, was influenced by traditions about the career and achievements of M. Claudius Marcellus. Augustus' interest in Marcellus helps to explain his special focus on the spolia opima as a significant and hallowed Roman tradition. Consequently, in the late first century B.C., spolia opima were associated both with old-fashioned "republican" aspirations and also with the iconography and self-definition of the new ruling family. In this context other leading Romans of the age considered dedicating such spolia, notably M. Licinius Crassus, grandson of the triumvir, and the elder Drusus, brother of Tiberius. In addition, Virgil included the spolia opima as a recurring theme in the second half of the Aeneid. The poem reaches its climax when Aeneas kills his rival Italian leader Turnus in a duel which would have entitled him to dedicate spolia opima.
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Buivytė, Giedrė. "The Manifestations of Fate in Medieval Germanic Poetry and Lithuanian Folk Songs." Aktuālās problēmas literatūras un kultūras pētniecībā: rakstu krājums, no. 26/2 (March 11, 2021): 8–21. http://dx.doi.org/10.37384/aplkp.2021.26-2.008.
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Reflections of mythical worldview are embedded in traditional oral poetry, viz. Old Icelandic collection of poems Poetic Edda, Old English poem Beowulf, and Lithuanian folk songs. Archaic motifs and archetypal imagery are conveyed by means of poetic grammar (alliteration, kennings, epithets, etc.). Through interpretation, the hidden (symbolic) meaning of the poetic grammar is unveiled, and the connection between the two worlds, the sacred (the divine) and the profane (the human) (Eliade 1959), is exposed. To advance the analysis of poetic narrative, the methodology employed in the paper combines comparative Indo-European poetics (Watkins 1995) and oral-formulaic theory (Kiparsky 1976; Foley 1996). The paper focuses on the poetic narrative’s motifs that encode the archetypal image of the goddess(es) of fate in the Germanic and Baltic traditions. Selected passages from Old Icelandic, Old English, and Lithuanian poetic texts reveal the motif of fate in the following contexts: the establishment of the laws governing human life, the courtship and wedding narrative, the inescapable decrees of misery and death, the warrior’s fame and fate, and the connection between the goddess of fate and the cuckoo bird (in the Lithuanian tradition). The poetic grammar and poetic formulas, in particular, reveal the prototypical characteristics of the supernatural beings who rule fate – Norns, Wyrd, and Laima – and present them as an integral part of the Indo-European mythological system.
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Zhukenova, Zhazira D., and Zhazira Zh Zhekibaeva. "Development Stages of the Modern Jewelry Art in Kazakhstan." Observatory of Culture 16, no. 3 (July 19, 2019): 322–32. http://dx.doi.org/10.25281/2072-3156-2019-16-3-322-332.
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In the context of globalization of the modern world and the growth of intercultural interaction, the question of spiritual development of the nation, the issues of formation, establishment, and the main trends in the further evolution of its art become the subject of research by many art historians, who, through the use of their topical articles and speeches, have made conditions for the further improvement of art studies in Kazakhstan.Currently, the Republic of Kazakhstan is on the way of radical changes in its political, economic and cultural system, which became possible with the acquisition of Kazakhstan’s status as a sovereign state.Scientists of Kazakhstan — historians, ethnographers, culturologists, art experts of the 20th—21st centuries — conducted comprehensive studies of the history, culture and art of the Kazakh people. Special attention was paid to description of the traditional types of applied art (felting, weaving, embroidery), as well as the work of master jewelers.While the traditional types of applied art have been widely described and studied by art historians in ethno-cultural aspects, the professional jewelry art of Kazakhstan, the work of modern national masters are still insufficiently investigated, including the issues of archaic and traditional forms interpretation in today’s jewelry art.Contemporary jewelry artists working in the most topical forms keep the Kazakh traditions of jewelry craftsmanship: they use generally accepted techniques of metal processing in their works, creatively interpret traditional forms.The active use of the established techniques by modern masters is complemented by the latest technology.The artistic features of modern jewelry are based on the author’s interpretation of forms and techniques of traditional jewelry art; there is a kind of synthesis: a mixture of traditions of the Kazakh craft, techniques of folk applied art, and current artistic trends.
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Фаис, Оксана Давидовна. "Bread in Sicily in the Context of Modernity: New Aspects of the Problem." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 4 (November 25, 2020): 158–68. http://dx.doi.org/10.26158/tk.2020.21.4.014.
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В настоящей статье автор, преимущественно на основе полевых материалов, в контексте анализа современного состояния «культуры хлеба» в Сицилии, изучает актуальный аспект этой культуры - приобщение к ней мигрантов, составляющих бóльшую долю населения Сицилии; основной акцент при этом делается не на материальных гранях пищевой аккультурации «пришлых», а на духовных - на приобщении их к традиционному локальному видению хлеба, его семантическим интерпретациям. Наряду с этим исследуется появление в условиях эпидемии коронавируса и карантина новых социальных практик взаимопомощи, связанных с хлебом, а также применение в этих условиях возрожденных архаичных магических обережных традиций, также предусматривающих его «участие». In this article, the author studies the current state of “bread culture” in Sicily, mainly on the basis of field materials. The author analyzes the introduction this culture to immigrants, who make up a large proportion of Sicily’s population. The main emphasis is not on the material aspects of the food acculturation of newcomers, but on spiritual ones - on their introduction to the traditional local vision of bread and its semantic interpretation. Along with this, the author examines the emergence of new social practices of mutual assistance related to bread within the context of the coronavirus pandemic and quarantine, as well as the use of revived archaic magical protective traditions that also involve bread. The author concludes that introducing immigrants to the material and spiritual aspects of bread culture in Sicily indicates the region’s acceptance and acculturation of “newcomers,” the local people’s readiness for dialogue, and the endurance of Sicilian identity that preserves local traditions.
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Koroļova, Jeļena, and Sandra Ūdre. "AIZGAVIEŅS AND МАСЛЕНИЦА ( SHROVETIDE ) IN LATGALE : TRADICIONS OF LATGALIAN AND OLD-BELIEVERS." Via Latgalica, no. 5 (December 31, 2013): 131. http://dx.doi.org/10.17770/latg2013.5.1640.
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The collective memory better than the individual memory holds the form (actions, words, formulas, scripts) than the matter (why it’s done). That is also true about aizgavieņs and масленица (Shrovetide), the archaic seasonal-rite feasts celebrated in Latgale. Nevertheless in the survey made by Rēzekne University College within the framework of ESF project “Linguo-Cultural and Socio-Economic Aspects of Territorial Identity in the Development of the Region of Latgale” (tilra.ru.lv) 1308 respondents (out of 1959, including 102 questionnaires in Russian) acknowledged Shrovetide as one of Latgalian identity features. In the list of 466 items (well-known people, places, traditions, realias, fi xed phrases, words etc) it holds 67th place. The aim of the work is to describe in comparative aspect the Latgalian and the Old- Believers’ traditions of the time before fasting, stressing syncretism of pagan, Christian (denominationally different) and ideological elements, using linguo-cultural approach. For the work published and unpublished materials of Latgalian folklore as well as the materials of Daugavpils University expedition about Old Believers and for comparing some materials of ethnographic studies in Pskov district (Мехнецов 2002; Прауст 2009) have been used. For all the Indo-European peoples, as they are agricultural people, the rhythm of life and work depends on the solar cycle; for an archaic human being it is the only system of reference frame. Acts of nature determine the quality of life all the year – the harvest should supply food till the next season. Preparing for the new agricultural season (the end of winter) is archaic New Year in modern understanding (Пропп 1995: 33), for archaic people to whom calendar doesn’t exist. Both at Shrovetide and at New Year’s Eve people read fortune about future spouse and the popular beliefs are very similar. Both Latgalians and Old Believers have popular beliefs connected with land tending at New Year eve fortunetelling, for example: at New Year’s Eve they went to crossroads to sow fl ax and later waited that at dream the future husband would come to tend land for flax. Other position: Масленица is the amount of summer solstice and other spring rituals (Клейн 2004: 312). For Slavic people the fertility of land is closely connected with prosperity and mercifulness of its inhabitants. Ritual food and wine is put for the shades, they are asked to come to fire, and they are asked for forgiveness, the graves are visited. For Catholics this time is not the time of commemorating the dead, so Latgalians encourage the growth of the most important for their culture plant – flax – with ritual actions. Most popular beliefs put down in Latgale are related to riding down a hill in a sledge as far as possible or with a horse travel far from home – so the flax grow as long as those ridings. In Latgale not only traditional sledges, but also ladonkys and skretels are used for riding. Ladonkys is a sleigh cut from ice with a hole for a rope and a groove for sitting, where a blanket is put. Seretels is a stake put in low wet place (to freeze in winter) in autumn to which at Shrovetide a pole is attached so the sleigh could be tied to it and spins round. The parade of disguised develop the topic of fertility in a social context. For Shrovetide a superfluity is typical both in entertainment and in food, but the timeline is strictly kept up. Latgalians prepare mainly meet dishes. They eat nine or twelve times and each time they eat meet. Slavic people celebrate Shrovetide for a week, they taste fat dishes, but they don’t eat meet at that time. The symbol of the Shrovetide menu is a pancake, which is the most ancient flour dish and the dish of Cult of the dead, it symbolizes prosperity and satiety. The Shrovetide menu of Latgalians is also unimaginable without it. Catholic fasting starts exactly at midnight of Ash Wednesday when merry-making and easy- time stops. Old-Believers fasting starts on Monday. Archaic ceremony is getting forms of mass events, since even in the conditions of Soviet ideology beginning since 50s of the 20th century, масленица has been celebrated as a farewell to winter with well-known for children Grandfather Frost (Дед Мороз) and The Snow Maiden(Снегурочка), with singing songs, playing games, horse races and horse- riding. Since 90s of 20th century all national groups living in Latgale have been integrated in the celebration of Shrovetide. In 1995 the public disguise event Daugavpils International Masque Festival has been launched where not only local national groups, but also guests from abroad demonstrate their national traditions. The celebration of Shrovetide has got the forms of mass cultural events emphasising its connection to certain place or specific aim of the initiators, for example: the songfest “Aizgavēnī cīmā braucam” (“In Shrovetide we vent on a visit”) of quires and folk companies in Vabole, the meeting of amateur theatres “Aizgavēņa grīztovōs“ (“In the gin-pole of Shrovetide”) in Līvāni (2011), the meeting of performance companies of Rēzekne Schools “Griešanās Aizgavēnī“ (“Rotation in Shrovetide”), “Aizgavieni” (“Shrovetide”) in Baltinava Secondary School; at the same time the restriction of social tradition as well as professional accomplishment can be traced.
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Aslan, Carolyn C., and Ernst Pernicka. "Wild Goat style ceramics at Troy and the impact of Archaic period colonisation on the Troad." Anatolian Studies 63 (July 11, 2013): 35–53. http://dx.doi.org/10.1017/s0066154613000033.
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AbstractThe establishment of colonies along the Hellespont by inhabitants of Ionia, Athens and Lesbos is well-known from historical texts. Recently, stratified contexts at Troy as well as other surveys and excavations have yielded new information about the chronology and material markers of Archaic period settlements in the Troad and the Gallipoli peninsula. The archaeological evidence for colonisation in this region is not clearly seen until the late seventh to early sixth century BC when there is a dramatic change in the material culture. Destruction evidence from Troy indicates that the new settlers probably entered a weakened and depopulated region in the second half of the seventh century BC. The Ionian colonists transplanted their pottery traditions and started production of East Greek style ceramics in the Troad. Neutron Activation Analysis of Wild Goat style ceramics found at Troy offers further confirmation for the existence of Hellespontine Wild Goat style ceramic production centres. The Wild Goat style examples from Troy help to define the characteristics of the Hellespontine group, as well as the chronology and impact of colonisation in this area.
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Babkina, Svetlana. "The Laws of the Temple and the Proper Sleep in Biblical and Rabbinic traditions." Slavic & Jewish Cultures: Dialogue, Similarities, Differences, no. 2018 (2018): 12–32. http://dx.doi.org/10.31168/2658-3356.2018.2.
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This article deals with the idea that the bed should be placed north to south and not from west to east formulated in B. Berakhot 5b. As the later tradition says, this rule stays actual during the middle ages and till these days. According to the commentators this rule is based on the idea, that the Shekhinah lays from west to east, so this direction became sacred. There are three reasons to avoid this position during the sleep. All of them are connected to the ritual impurity. The first is nocturnal emission, which can happen to a man or a woman and which make that person impure. The second reason is the connection of sleep to death, which is the «father of fathers of impurities». The third is the vulnerability of the human being from the side of the different kind of night demonic creatures, who can kill the people (and make them ritually impure). All the ideas have deep biblical roots, but were combined only in rabbinical period when the prescription to put the bed form north to south first appeared. The problem is, that the practice could be very much older than the rabbinic tradition. This the rule formulated in Talmud can serve as a good example of adaptation of popular beliefs toward the official religion. From the other side this example shows that inside the monotheistic tradition there always was a place for ideas rooted in archaic societies: here we can see the clearly formulated idea, that by the manipulation sleeping space one can influence prosperity.
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Plotnikova, Anna A. "Folk mythology in the region Pchinia in South Slavic context." Slavic Almanac, no. 1-2 (2020): 385–99. http://dx.doi.org/10.31168/2073-5731.2020.1-2.3.02.
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The article is devoted to the analysis of folk mythology from the region of Pčinja, located on the Serbian-Macedonian border and preserving the archaic features in the local tradition at the turn of the 21th century, when we have an ethnolinguistic expedition in the village of Jablanica (1998). It is shown that the specificity of folk mythological representations is related to the location of the region at the intersection of the main traditions of the Eastern part of South Slavia. However, a number of recorded mythological names connect the region with the Central and Western parts of Southern Slavia. The features of the tradition that have parallels in Eastern, South-Eastern and Southern Serbia (including Serbian Kosovo villages), Macedonia and Western Bulgaria are analyzed in detail. The paper uses an ethnolinguistic research method aimed at studying language phenomena in close relationship with the extralinguistic context, which is especially important for the analysis of folk mythological representations, when the same demonological image may have different names, and vice versa, heterogeneous in genesis and functions mythological characters are designated by one common name for the demon. The study uses еtymological and dialect dictionaries, the ethnolinguistic Kosovo archive, as well as ethnographic works from different regions of South Slavia.