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1
Kuznetsova, Valentina P., and Elena V. Markovskaya. "Folklore Archive and Historical Reality (Based on the Archive Materials of the Institute of Language, Literature and History, Karelian Research Centre RAS)." Studia Litterarum 5, no. 4 (2020): 338–57. http://dx.doi.org/10.22455/2500-4247-2020-5-4-338-357.
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The paper discusses the content of one of the largest folklore archives in Russia belonging to the Institute of Language, Literature and History of the Karelian Scientific Center of the Russian Academy of Sciences. Systematic work of collecting folklore, carried out for more than 100 years, contributed to the creation of archives reflecting the historical events of an entire era. In the 1930s a new historical period began, giving life to the new forms of epic art — the so-called “novinas,” held in the Archive. During the Great World War, prisoners of the Finnish concentration camps created the so-called pieces of camp folklore, reviving the genre of lamentation. In the postwar period, researches were urged to deal with “Soviet” folklore, and not with the “frozen” forms of folk art. The archival materials collected among the representatives of deported people — Ingrian Finns — bear witness of the historical time. In the second half of the 20th century ideological pressure in the folkloristic studies continued, as superstitions and prejudices were sought to be eradicated, and the collection of folklore reflecting folk religious beliefs was not welcomed.
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Aleknavičienė, Ona. "The Personal Archive of Martin Ludwig Rhesa: A Reconstruction." Knygotyra 73 (January 13, 2020): 113–202. http://dx.doi.org/10.15388/knygotyra.2019.73.37.
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This article deals with materials and data on the manuscripts that were present in the personal archive of Martin Ludwig Rhesa (or Ludwig Jedemin Rhesa, 1776–1840) – professor at the University of Königsberg, scholar of folklore, editor and researcher of the Bible, Church historian, publisher of Kristijonas Donelaitis’s “Metai” and his fables. These manuscripts are traditionally referred to in Lithuanian literary historiography as the Rhesa Archive. The history of the manuscripts’ preservation after 1840 is described: relocation to the Royal Secret Archive in Königsberg, the placing of a part of the archive in the State Archive of Gdańsk in 1903, and its appearance in Lithuanian libraries after the Second World War. The principal aim of this study is to determine the manuscripts that had belonged to Rhesa’s personal archive in the 19th c., i.e., to reconstruct his previous archive. It is sought to determine the current location where it is being kept (the library or fund). In evaluating Rhesa’s attempts to collect sources on the Lithuanian language, literature, history, and folklore, the scholarly and cultural interests that these writings attest to are demonstrated.
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Liebert, E. A. "German dialects of the Tomsk and Novosibirsk regions (based on the open online archive of German dialects in Siberia)." Sibirskiy filologicheskiy zhurnal, no. 3 (2020): 275–87. http://dx.doi.org/10.17223/18137083/72/21.
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The paper interprets the data from the open online archive of German dialects (https:// www.tomdeutsche.ru/dialects/). This work was started ten years ago in Tomsk by Prof. Z. M. Bogoslovskaya and her students. The archive provides the records of the native dialects and folklore of Russian Germans whose speech originates from different mother tongues and has different degrees of preservation. Archival materials were collected on the territory of Tomsk and Novosibirsk regions during linguistic expeditions of recent years. Many dialects of the upper German and middle German types appear to be mixed, containing (primarily in phonological terms) the features of different dialect systems, mixed as early as last century. These are secondary language formations that are exclusively spoken by older people. It is not the case in the German-Mennonite dialect (Plautdietsch), which is based on the Low German language substrate. This dialect has a higher degree of preservation and is spoken not only by older people but also by young people and children. The genre component of the collected samples of folklore and religious practices does not show much diversity. The archive contains only a few samples of songs, ditties, and jokes that old speakers can still perform in their native dialect. A special role is played by literary German – it is the language of liturgical practices, of prayers and spiritual singing. The paper presents a number of dialect material transcriptions.
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Helviga, Anita. "Ieskats latviešu folkloristikas terminoloģijas attīstībā." Vārds un tā pētīšanas aspekti: rakstu krājums = The Word: Aspects of Research: conference proceedings, no. 24 (December 2, 2020): 289–301. http://dx.doi.org/10.37384/vtpa.2020.24.289.
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Latvian literary terminology and folklore studies terminology have many connections. Both areas have been comparatively understudied; especially, systemic and comprehensive analysis of folklore terminology should be carried out in broader research, which would require in-depth studies of emergence, loan, choice, use, inheritance, and succession of terms. This article mostly deals with historical or chronological aspect, providing a view into some essential lexicographic, monographic, and other resources of terms. The article aims to provide a view into the development of Latvian terminology in the 20th century (more precisely – from the beginning of independent Latvia until the restoration of independence after the Soviet occupation), paying attention to several resources of terminology. To reach the aim, a number of essential term sources of the field, which have had an impact on future terminology use and development, have been selected; characteristic of the resources is given, and specific examples are provided to illustrate the tendencies of the field’s terminology development. The publications, personalities, events, and discussions of the time help to understand what has happened in the newest terminology development period. The article draws from the following essential resources of terminology, which have had an impact on the Latvian folklore studies terminology: “Latvian Encyclopaedia” (Latviešu konversācijas vārdnīca, 1927–1940), “Introduction into Latvian Folk Poetry” (Ievads latviešu tautas dzejā, 1940) by Ludis Bērziņš (1870–1965), “General Conceptions about Folk Poetry” (Pamatjēdzieni par tautas dzeju, 1937) by Anna Bērzkalne (1891–1956), “Latvian Folklore” (Latviešu folklora, 1948) by Jānis Niedre (1909–1987), the Terminology Commission’s 8th Bulletin (1950), “Language of Latvian Folk Songs” (Latviešu tautasdziesmu valoda”, 1961) and “Works in Folklore Studies” (Raksti folkloristikā, 1968) by Arturs Ozols (1912–1964), “History of Latvian Folklore Studies” (Latviešu folkloristikas vēsture, 1989) by Ojārs Ambainis (1926–1995). The theoretical framework of the research consists of the studies in terminology theory and history by Māris Baltiņš and Valentīna Skujiņa, and the folklore studies history research by researchers at the Institute of Literature, Folklore and Art of the University of Latvia (Māra Vīksna, Dace Bula, Rita Treija, Anda Kubuliņa, Baibas Krogzeme-Mosgorda). Also, the minutes of the Latvian SSR Academy of Sciences Terminology Commission available at the Latvian Academy of Sciences archive have been studied.
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Popova, S. A. "Manuscript materials of P. E. Sheshkin as the source on the ethnic history of the Ugric community: periodization and ethnolinguistic aspect." Bulletin of Ugric studies 10, no. 4 (2020): 739–47. http://dx.doi.org/10.30624/2220-4156-2020-10-4-739-747.
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Introduction: for the first time, the article considers the representations that affect the problem of periodization of the formation of the ancient Ugric community (the ancestors of the Mansi, Khanty, and Hungarians) and their division into the Hungarians and Ob Ugric peoples. Transition stages from one period to another are revealed, which are manifested in the migrations of peoples. Folklore plots reflecting the Ugric period are reconstructed and their comparison with ethnic history is reproduced. The analysis of the language material provides an understanding of the existence of each period, conveys the essence of the values and historical processes of the time under study. Objective: to reveal based on the analysis of folklore texts and data of the language of the Northern Mansi group (Sosva and Sygva dialects) new ideas about the periods of the ethnic history of the Ugric community.Research materials: manuscript texts of P. E. Sheshkin’s notebooks, his personal archive, as well as published expedition records of researchers of the XX century. Results and novelty of the research: during the analysis of folklore and language materials, we identified main stages in the formation of the Ugric community. Each of the periods is distinguished by its characteristic features: 1. phase of development – the presence of large associations (tribes), the direction of their migration, settlement, conditions of existence and their changes; 2. phase of completion – the collapse of large associations into small groups (sometimes assimilation), their movement, settlement, marriage contacts; 3. transition period (general) – the end of the «fairy-tale era» is caused by new relevant aspects of the worldview in connection with the ideas formed by the Heroic Epos in new conditions. Folklore data of the periodization of Ugric community are reflected in its ethnic history. The novelty of the study lies in the introduction of little-known folklore, ethnographic materials and practically disappeared, Lombovozh subdialect of the Sygva dialect of the Northern group of the Mansy, collected by P. E. Sheshkin. In practical terms, the material of the article can be used by cultural scientists, ethnographers, linguists, and folklorists.
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Bayanova, Alexandra T., and Rimma R. Sibgatullina. "Материалы о калмыках из фонда 10 «Казанская духовная академия» в Государственном архиве Республики Татарстан." Монголоведение (Монгол судлал) 12, no. 1 (July 31, 2020): 90–104. http://dx.doi.org/10.22162/2500-1523-2020-1-90-104.
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Goals. The article seeks to examine understudied materials related to missionary activities of Kazan Theological Academy’s graduates. To facilitate this, the paper analyzes archival sources about Kalmyks contained in Collection 10 of Tatarstan State Archive and characterizes some documents. Materials. The study discovers quite a number of manuscript papers included in catalogues 1, 2, 5 and 7 of Collection 10. Moreover, catalogues 5 and 7 happen to contain some significant Clear Script (Old Kalmyk-language) documents that should be investigated additionally. Results. The work introduces into scientific discourse a set of documents dealing with Kalmyks, and shows that materials of Collection 10 (Tatarstan State Archive) may serve as precious and informative sources to shed light on actual forms and means of preserving written monuments, ethnic culture, and folklore tradition of the Kalmyk people, constituting a wide multi-disciplinary research field (philology, history, ethnology, etc.).
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Naiditch, Larisa E., and Ekaterina A. Libert. "Notes on the Dialects of the Crimean Mennonite Settlements (Based on the V. M. Zhirmunsky’s Archives)." Vestnik NSU. Series: History and Philology 19, no. 2 (2020): 26–39. http://dx.doi.org/10.25205/1818-7919-2020-19-2-26-39.
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Mennonite Germans were among the many ethnic groups that inhabited the Crimean peninsula since the end of the 18th century until the 1940s. A special way of life, faith and language significantly distinguished them from other German immigrants. The dialect spoken by the Mennonites and called Plautdietsch (Plotditch) is a type of Low German, close to Low Prussian. During this period, two dialects were formed, which are still preserved in Mennonites communities in Siberia, in the Altai region, etc. – the dialects of Khortitsa and of Molotchna. The dialect contamination took place in new, mixed settlements, in the so-called daughter colonies. The major contribution towards studying the folklore and the language of the German colonies of the Southern regions of the USSR was made in 1920s by V. M. Zhirmunsky, a major Russian scholar, philologist, Germanist, folklorist, along with his students and assistants. The collection of the material and its linguistic description were stopped in the 1930s due to repressions against Russian Germans, as well as the researchers of their culture. The collected data were preserved in Zhirmunsky’s archive in the Sciences Academy Archive in Saint-Petersburg. The linguistic processing of these data is today an important task of Germanistics. The aforementioned archive, which is of great academic value, offers rich data on dialectology, as well as language variation and change, and will allow scholars to understand synchronic and diachronic processes in the corresponding dialects. Of particular interest are the dialectological questionnaires in Zhirmunsky’s archive, some of which were completed in the Mennonite language (dialect) Plautdietsch. Our study deals with linguistic analysis of such questionnaires. Special attention is paid by us to several phonological phenomena in Plautdietsch: palatal consonants, palatalization of long /u:/, the development of /a/ in closed syllable. The processing of the questionnaire data provides a basis for their possible comparison with the current state of affairs in the modern language, primarily in the Siberian Plautdietsch.
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Ustianti, Ustianti, and Darwan Sari. "FUNGSI DAN NILAI DALAM CERITA RAKYAT BENDE DAN POKAE PADA ETNIK TOLAKI MEKONGGA (Function and Value Contained in Bende and Pokae Folklores in Tolaki Mekongga Ethnic )." ETNOREFLIKA: Jurnal Sosial dan Budaya 10, no. 1 (February 27, 2021): 16–30. http://dx.doi.org/10.33772/etnoreflika.v10i1.1006.
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Folklore is an important source of regional cultural information as well as a cultural archive storing various data and information on regional culture. This study aims to analyze and to describe the functions and values contained in the folklore of Tolaki Mekongga ethnic group in Wundulako District. This study uses a qualitative method. This research was conducted in Wundulako District, Kolaka Regency. Data collection was carried out through in-depth interviews, and document and literature study. The data analysis is carried out by transcription and translation procedures or stages, followed by heuristic and hermeneutic reading, and then ended by identifying the part (variant) of the story having a socio-cultural function and a variant of the story containing cultural values with appropriate interpretation. Based on the results of the research, in the folklore Bende (Benteng) and Pokae (the name of the spring) there are social functions and cultural values. The social functions contained in these stories are: as a media for delivering information, as a means of preserving the language / dialect of the Mekongga area, as a means of preserving Tolaki Mekongga culture, as a means of legitimizing power, and as a source of local history. Meanwhile, these cultural values consist of three values: religious, social, and moral values.
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Däwes, Birgit. "“The People Shall Continue”: Native American Museums as Archives of Futurity." Anglia 138, no. 3 (September 15, 2020): 494–518. http://dx.doi.org/10.1515/ang-2020-0040.
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AbstractIn the Western cultural archive from James Fenimore Cooper’s ‘noble savages’ to Gore Verbinsky’s 2013 reincarnation of The Lone Ranger, Indigenous American cultures have, for the longest time, been relegated to the past and framed in representations that either displace them into nostalgic folklore or declare them conveniently vanished. While non-Native cultural products such as literary texts, photographs, and paintings, as well as museum exhibitions have coded Indigenous identities as static opposites to modernity, and thus deprived them of a future in Western culture, contemporary Indigenous writers, artists, and curators use these same cultural channels to contest the semiotics of absence, to assert cultural sovereignty, and to empower alternative modes of knowledge. This article considers tribal museums as interventional archives of knowing – in Derrida’s sense of both “assigning residence or of entrusting so as to put into reserve” and of “consigning through gathering together signs” (1995/1996: 3; original emphasis). With examples from a Pueblo cultural context, including an exhibition at Disneyworld, Florida; the Sky City Cultural Center and Haak’u Museum in Acoma, New Mexico; as well as the Indian Pueblo Cultural Center in Albuquerque, New Mexico, I trace the ways in which Native American museums strategically undermine what Mark Rifkin has termed “settler time” (2017: 9) and claim instead presence, sovereignty, inclusion, modernity, and futurity. In their specific outlines, these exhibits serve simultaneously as archives of Pueblo cultural heritage and as construction sites of temporality itself.1
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Hyltén-Cavallius, Charlotte, and Lotta Fernstål. "“…of immediate use to society”. On Folklorists, Archives and the Definition of “Others”." Culture Unbound 12, no. 1 (May 26, 2020): 141–72. http://dx.doi.org/10.3384/cu.2000.1525.2020v12a08.
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This article focuses on archival collections relating to so-called “tattare” and “zigenare” (roughly translated as “tinkers” and “gypsies”) created by Swedish folklore scholars during the twentieth century, and how these scholars influenced politics and interventions regarding these categories. It addresses questions regarding the production of knowledge about these categories and the contexts, structures and actors that have created the basis for these kinds of collections. Special focus has been placed on works by the folklore scholars Carl-Martin Bergstrand and Carl-Herman Tillhagen, and collections at the Institute for Language and Folklore, Department of Dialectology, Onomastics and Folklore Research and the Nordic Museum. By unfolding the networks of Bergstrand and Tillhagen and following the traces of their work to other archives, the article highlights some of the political and monitoring dimensions of archival practices in relation to minority groups in Sweden.
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Pae, Taavi. "„Meil oli Mihkel Mehka ja ta naise nimi Hipp“ – Hargla kihelkonna tunnuslikest eesnimedest." Eesti ja soome-ugri keeleteaduse ajakiri. Journal of Estonian and Finno-Ugric Linguistics 11, no. 1 (June 30, 2020): 131–46. http://dx.doi.org/10.12697/jeful.2020.11.1.06.
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Siinses artiklis vaatlen Hargla kihelkonna isikunimistut, keskendudes piirkonna tunnusnimedele Mehka ja Hipp. Neist esimese järgi on tekkinud piirkonnanimi Mehkamaa ja ka etnonüüm mehkad piirkonna elanike tähistamiseks. Nimekasutuse uurimiseks koostasin Eesti Rahvusarhiivis säilitatavate Hargla kihelkonna kirikuraamatute põhjal eesnimekorpuse. Eelkõige analüüsin tunnusnimede ajalist ulatust lähtuvalt legendist, mille järgi Põhjasõja aegadel jäid piirkonda elama vaid Mehka ja Hipp ning Mõniste ümbruse rahvas pärineb suuresti sellest kooselust. Arhiiviallikad näitavad, et nimi Mehka ilmub kirikuraamatutesse alles 18. sajandi lõpus, kuid nimi võis olla varem kirikuraamatusse kirjutatud Mihklina. Eelmainitud legendi võib aga pidada kunstlikuks, mille levik on seotud eelkõige Mõniste muuseumiga, kus seda hakati tutvustama. Hargla kihelkonna üldine nimevaramu muutus aga käib kokku ühiskondlike muutustega 19. sajandi lõpukümnenditel ja sealt kadusid koos mitmete teiste toonaste tavaliste nimedega ka piirkonna tunnuseesnimed Mehka ja Hipp.
Abstract. Taavi Pae: “We used Mehka instead Mihkel and his wife’s name was Hipp” – On the characteristic first names of Hargla parish. In this article, I analyse first names in the Hargla parish (Võru county in Southern Estonia), focusing on two historically typical first names for the region: Mehka and Hipp. The first of these has been used to identify the whole area (Mehkamaa) as well as an ethnonym (mehkad). The author compiled a firstname corpus based on the Hargla parish register kept in the Estonian National Archives. One motive for the analysis was to verify the folklore of only two people in the area – a Mehka and a Hipp – surviving the Great Northern War, with the full population of the area descending from this partnership. The archive materials indicate that Mehka appeared in the parish register only in the late 18th century. There are several references to the earlier use of that name, but in the parish record they were marked as Mihkel. Nonetheless, the ‘folklore’ can be considered artificial with its spread primarily related to the Mõniste Museum founded in 1957. The general change in the name system of Hargla parish coincided with the social changes in the late 19th century. The regional first names Mehka and Hipp disappeared and the names became longer and more German-like.
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Blumberga, Renāte. "Livonian language texts in the Estonian Literary Museum 175th or Oskar Loorits fund." Eesti ja soome-ugri keeleteaduse ajakiri. Journal of Estonian and Finno-Ugric Linguistics 5, no. 1 (July 1, 2014): 229–42. http://dx.doi.org/10.12697/jeful.2014.5.1.12.
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The article considers written Livonian language sources located in the Estonian Cultural History Archives of the Estonian Literary Museum and which linguists can use in their studies. The most extensive collection of Livonian language sources – around 1200 pages of unpublished texts – are located in the Oskar Loorits 175th fund. Estonian folklore researcher Oskar Loorits (1900–1961) visited Livonians for scientific purposes several times in the 1920s and 1930s and helped Livonians in their cultural efforts as well. Since most of his communication with Livonians consisted of letters, Loorits’ archive is a valuable information source not only about Livonian social and cultural life, but also about the Livonian language. There are lots of original Livonian poems and translations into Livonian in the 175th fund, too.Kokkuvõte. Renāte Blumberga: Liivi keele tekstid Eesti Kirjandusmuuseumi 175. ehk Oskar Looritsa fondis. Artikkel käsitleb Eesti Kirjandusmuuseumi kultuuriloolises arhiivis talletatud liivi keele kirjalikke allikaid, mida keeleteadlased saavad kasutada oma uurimustes. Kõige suurem liivi keeleallikate kogu, mis sisaldab umbes 1200 lehekülge publitseerimata tekste, on 175. ehk Oskar Looritsa fond. Eesti rahvaluuleuurija Oskar Loorits (1900–1961) külastas liivlasi mitmeid kordi teaduslikel eesmärkidel 1920. ja 1930. aastatel ning aitas samuti liivlasi nende kultuurilistes ettevõtmistes. Kuna tema suhtlemine liivlastega toimus ikkagi põhiliselt kirja teel, on Oskar Looritsa arhiiv väärtuslik infoallikas mitte ainult liivi ühiskondliku ja kultuurielu kohta, vaid ka liivi keele uurimiseks. Selles 175. fondis on ka rohkelt algupärast liivi luulet ja tõlkeid liivi keelde.Märksõnad: liivi keel, liivi murded, liivi keele kirjalikud allikad, liivi kirjanduse ajalugu, liivi kultuuriajalugu, Eesti arhiividKubbõvõttõks. Renāte Blumberga: Līvõ kīel tekstõd Ēsti Literatūrmuzēj 175. agā Oskar Loorits fondõs. Kēra um iļ līvõ kīel kēratõd ovātõd, mis ātõ Ēsti Literatrmuzējsõ kultūristōrij arhīvõs ja midā kēļnikād sōbõd kȭlbatõ eņtš tuņšlõkšis. Amā sūŗimi līvõ kīelovātõd kub, kus ātõ immõr 1200 līedpūoldõ ulzandõmõt tekstidi, um 175. fond agā Oskar Loorits fond. Ēsti folklōr tuņšliji Oskar Loorits (1900–1961) kei līvlizt jūsõ tieudlizt võttõkstõks setmiņ kõrdõ 1920. ja 1930. āigastis ja äbțiz ka līvliztõn nänt kultūrtīesõ. Ku Oskar Loorits kubbõpūtimi līvliztõks vȯļ pǟažālistõz kērakouţi, sīesõt um Oskar Loorits arhīv vǟrtli tīetovāt äb set iļ līvõ ītkub ja kultūr, bet ka līvõ kīel tuņšlimiz pierāst. Sīes 175. fonds um ka pǟgiņ irgizt līvõ lūolõ ja tulkõmidi līvõ kīelõ.
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Журина, Марина Ивановна, Татьяна Николаевна Юркина, and Зинаида Никитична Якушкина. "FOLKLORE AND DIALECTOLOGICAL PRACTICE: EXPERIENCE OF IMPLEMENTATION." Bulletin of the Chuvash State Pedagogical University named after I Y Yakovlev, no. 2(107) (July 30, 2020): 139–45. http://dx.doi.org/10.37972/chgpu.2020.107.2.018.
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В настоящей статье представлен опыт организации и проведения фольклорно-диалектологической практики студентов-филологов Чувашского государственного педагогического университета им. И. Я. Яковлева. Актуальность исследования, обусловленного совершенствованием качества подготовки конкурентоспособного учителя-словесника, возрастает в связи с потребностью современной школы в квалифицированных педагогах. Обращение к деятельности собирателя устного народного творчества и говоров поможет студенту как понять многовековую историю народа, так и осмыслить важность труда собирательства. Целями фольклорно-диалектологической практики являются углубление и закрепление материалов теоретических курсов «Устное народное творчество» и «Русская диалектология», овладение методиками и приобретение навыков собирания, систематизации, архивирования фольклорного и диалектного материала. В процессе прохождения данной практики студенты приобретают практические навыки записи, классификации и систематизации полевого материала на основе изучения региональной традиции; пополняют фольклорный и диалектологический архив, овладевают навыками архивной деятельности с использованием новых информационных технологий, при этом приобщаются к самостоятельной научно-исследовательской деятельности. В работе уделяется внимание истории и географии фольклорно-диалектологической практики, способам ее проведения и достигнутым результатам, позволяющим развивать научно-исследовательский потенциал студентов. This article presents the experience of implementation of folklore and dialectological practice of philology students of I. Yakovlev Chuvash State Pedagogical University. The relevance of the study, which is conditioned by the improvement of the quality of training of a competitive language and literature teacher, increases due to the need of a modern school for qualified teachers. Collecting of oral folk art and dialects will help the student to understand the centuries-old history of the people, and to understand the importance of collecting work. The goals of folklore and dialectology practice are to deepen and consolidate the materials of the theoretical courses «Oral Folk Art» and «Russian Dialectology», to master the techniques and acquire the skills of collecting, systematizing, and archiving folklore and dialect material. In the course of this practice, students acquire practical skills of recording, classifying and systematizing field material based on the study of regional traditions; they fill up the folklore and dialectological archive, master the skills of archival activity using new information technologies, and become involved in independent research activities. The paper focuses on the history and geography of folklore and dialectological practice, the methods of its implementation and the results achieved, which contribute to the development of the research potential of students.
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Jaago, Tiiu, and Mare Kõiva. "Üks jälg Eesti folkloristikas. Elmar Daniel Päss 120." Mäetagused 79 (April 2021): 185–200. http://dx.doi.org/10.7592/mt2021.79.jaago_koiva.
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Folklorist Elmar Daniel Päss (1901–1970) was one of the first researchers who was educated in folklore at the University of Tartu: the Chair of Folklore started work in the autumn of 1919, and Elmar Päss entered university in the autumn of 1922. Already as a student, he attracted the attention of folklore professor Walter Anderson with his study about drinking in Estonian proverbs and folk songs, submitted for a students’ competition in 1924. There was no unified folklore archive in Tartu at the time (it was established in 1927). The study by Päss testified to his diligence (he examined collections of Estonian folklore both in Tartu and in Helsinki) as well as his ability to systematise and analyse voluminous material. He elaborated this study and defended it as his master’s degree in 1926. After a year in military service, he started work as a folklore assistant at the University of Tartu. In 1933 he became a scientific grantee, to work on a dissertation about Estonian and Ingrian Martinmas songs. Although the first version of the manuscript was completed in 1935, he did not defend the thesis. On the one hand, new material on Martinmas customs was constantly piling up, on the other hand, the defence seemed to be postponed due to economic difficulties. The establishment of the Soviet rule in 1940 and the following war further distanced Päss from research work. In 1947 the Institute of Estonian Language and Literature was founded at the Academy of Sciences, and for three years he worked there as a folklore researcher. However, his main occupation was a schoolteacher. So his most fertile scientific career remained in the 1920s–1930s. Three different intertwining directions can be distinguished in Päss’ scientific work: a comparative study of songs, customs related to calendar, wedding, and work, and the lore of border regions. Against the more general background of folkloristics, Päss’ research approaches are up to date: on the one hand, comparative and international research prevailing in the first decades of the century, on the other hand, considering the syncretic and functionalist viewpoint of lore that emerged in the late 1920s and in the 1930s. His studies of the customs and songs of Shrovetide and Martinmas could be part of classical Estonian folkloristics.
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Giaxoglou, Korina. "Entextualizing vernacular forms in a Maniat village." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 19, no. 3 (September 1, 2009): 419–34. http://dx.doi.org/10.1075/prag.19.3.07gia.
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Language ideology as a field of inquiry (Woolard et al. 1998: 3) involves, among others, the critical analysis of inequalities manifest in discursive and textual practices. This paper deals with folklore practices and language ideologies related to the project for the collection and publication of oral traditions in 1930s Greece. The institutionalization of this project relied heavily on G.Chatzidakis (1890-1923), Professor of Linguistics and N.G. Politis (1852-1921), Professor of Comparative Mythology at the University of Athens whose works arguably created an orthodox model of folklore text-making. Instead, though, of focusing on the orthodox metadiscourse or practices of these two central figures to the project, I will turn to their localization by a philologist engaged in the collection of vernacular forms in a Maniat village (Southern Peloponnese). The turn to local practices seeks to uncover features of orthopraxy (Blommaert 2003), that is adaptations which although guided by the orthodox model at the surface level, can be related to acts of identity, expressing resistance to hegemonic ideologies, revealing inequality in the distribution of resources or in gate-keeping restrictions.The analysis draws on the personal archives of I. Strilakos from the period 1930-35, which include three notebooks and a manuscript collection of Maniat lament verbal art. The approach of the archives is based on the examination of Strilakos’ entextualization practices, a term that refers to the way that textual ‘shape’ is given to extracted stretches of discourse (see Bauman and Briggs 1990). The systematic examination of local folklore entextualization practices sheds light on the mediated ways in which ‘authentic’ voices become indexes of nationally subsumed regional identities.
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Pilke, Nina, Niina Nissilä, and Hans Landqvist. "Organising terminology work in Sweden from the 1940s onwards." Terminology 27, no. 1 (July 5, 2021): 80–109. http://dx.doi.org/10.1075/term.00059.pil.
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Abstract The present study deals with organised terminology work in Sweden from the 1940s to the late 2010s. Using archive material, we describe how practical terminology work was carried out in Sweden during the period 1941–2018/2019, when the Swedish Centre for Technical Terminology/the Swedish Centre for Terminology (TNC) was the central actor. Thereafter, we discuss models for building a new infrastructure for terminology work after the closure of the TNC in 2018/2019. This discussion is based on interviews and analyses of articles and current reports. The study shows that multifaceted contacts with experts, academia, industry and society have played an essential role for terminology work in Sweden since the 1930s. In the current situation (2019), the activities are being reorganised and responsibility for terminology work is distributed between several actors. A new main actor is the government agency known as the Institute of Language and Folklore (Isof). Finally, we discuss future visions for terminology work in Sweden.
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Zvicevičienė, Solveiga, and Vilmantė Aleksienė. "Awakening Games Genre of Lithuanian Dancing Folklore: the Aspects of Education and Therapy." Pedagogika 120, no. 4 (December 18, 2015): 142–53. http://dx.doi.org/10.15823/p.2015.044.
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Lithuanian folk awakening games for babies and young age children are classified as dancing folklore genre. These are syncretic musical compositions of low volume, intended for infants and small children, which are performed vocalising and in action. This is child-friendly interactive action, which has a playful nature and is based on intensive movement. A rich range of possibilities is noticeable in Lithuanian folk awakening games, necessary for versatile child’s education / learning.
Purpose of article: to disclose the application possibilities of awakening games in work with children, who have special needs:
1) achieving the training goals;
2) achieving the therapeutic goals.
Research method: analysis suitability of children awakening games for education and therapy. Literature of different areas has been reviewed: ethnic culture, music therapy, dance-movement therapy, ethno therapy, developmental psychology, education and special education. It is also based on manuscripts material from the Archives: of Lithuanian Folk Culture Centre, Institute of Lithuanian Literature and Folklore, Ethnomusicology Archive of Lithuanian Academy of Music and Theatre and on its expedition manuscripts material as well.
Drawn conclusions: Lithuanian folk awakening games belong to minor genre of dancing folklore, which is expressed in syncretic musical compositions of low volume, has “encoded”, not yet been researched, broad options of educational and therapeutic content, and can be purposefully used trying to respond to various individual or special needs of a child.
Awakening games can be used in a child‘s education / self-training process for numerous, complementary factors, which stimulate development of a child: training of communication and language, promotion of environmental knowledge and acceptance of changes, shaping of positive behaviour, training of motility, development of playfulness and creativity skills.
Lithuanian folk awakening games can be used in therapeutic process as an effective means of communication formation with a child and activation of its ability to imitate. While playing with a child, conditions are created naturally for its psychological security, self-esteem and confidence; self-expression, self-realization; reducing of its fears; relaxation and experience of pleasure and other.
Awakening games are still important in contemporary culture for versatile child’s development / self-formation and recommended to apply in Lithuanian families, as well as in working methodologies of a special educator, physical therapist, speech therapist, ergotherapist, psychologist and art therapist.
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Klyucheva, M. A. "Zoonyms in the names of the characters in Mari folk games." Bulletin of Ugric studies 10, no. 3 (2020): 462–71. http://dx.doi.org/10.30624/2220-4156-2020-10-3-462-471.
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Introduction: zoonyms occupy important place in the semiotic system of folklore. They encode basic mythological ideas and, at the same time, reflect economic activity of people traditionally associated with animals. The game vocabulary correlates with the general system of folklore and mythology. Zoonyms are used in games as the names of characters, game items and toys, movements, as well as they are widely represented in texts of chits, game sentences, dialogues, songs. Objective: to reveal zoonyms in the names of the characters in the Mari folk games, to systematize them according to their functions, thematic groups and etymology. Research materials: almost the full volume of texts with descriptions of the Mari folk games is taken from publications in Russia and other countries, from the hand-written Archive of the Mari Research Institute of Language, Literature and History, field records, the personal collection of the author. Results and novelty of the research: the article for the first time reveals a complete system of zoonyms in the names of the characters of the Mari games. Their functions in the game are revealed: most often, zoonyms are used in the games like catch-up, blind man etc. as the name of the catcher, his antagonists, as well as an offensive nickname for the losing player; they also indicate the similarity of the movements of the gamer and the animal; used in round dances and imitative improvisational games. Thematically, most of them are the names of mammals and birds, which Mari children most often met in everyday life and in native nature. There are almost no names of reptiles, amphibians, fish and insects. Etymologically, most of the reviewed zoononyms are Turkic borrowings in the Mari language, fewer of them are words of Finno-Ugric origin and borrowings from Russian; and these data indirectly indicate the genesis of specific animal images in the Mari game culture.
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Korycka, Anna. "Analysis of Chosen Phonetic and Morphological Features Present in Polish Folk Songs in the Vilnius Region." Respectus Philologicus 22, no. 27 (October 25, 2012): 197–204. http://dx.doi.org/10.15388/respectus.2012.27.15348.
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This article is devoted to an analysis of certain phonetic and morphological features that occur in the material of Polish folk music in the Vilnius region. Excerpts were chosen with respect to the dominant linguistic elements (both phonetic and morphological) of the region in question. Examples were taken from Songs of Vilnius Region (Pieśni Wileńszczyzny) by Jan Mincewicz, materials gained from the Archive of the Institute of Lithuanian Literature and Folklore in Vilnius, and the author’s own recordings. Based on dialectological publications (Kurzowa, Grek-Pabisowa, Sawaniewska-Mochowa, Rieger and others), an investigation into the occurrence of specific features of Northern Borderlands Polish in the Polish folk songs of the Vilnius region was undertaken. The Polish community is a dynamic group, the vast majority nurturing their own culture, language and customs.The first section of the article analyzes the phonetic features connected with the system of vowels and consonants. The second section contains an analysis of morphological phenomena (inflectional and word formative) present in the Polish folk songs known and sung in the Vilnius region. It was found that certain nouns change their grammatical gender; such singularities occur in the presence of the verb and the suffix -uk. The structure of the dialect in the researched area has been preserved quite well, which can be confirmed by the frequency with which the features typical of this region occur.In conclusion, on the basis of phonetics and morphology, it can be stated that the language of the Polish folk songs known and sung in Vilnius has retained many features of the dialect specific to the Northern Polish Borderlands.
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Montanari, Simona. "Sammarinese, the Endangered Language of the Republic of San Marino: A Preliminary Study of Documentation and Description." Dialectologia et Geolinguistica 26, no. 1 (November 27, 2018): 57–95. http://dx.doi.org/10.1515/dialect-2018-0004.
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Abstract This paper presents the results of a preliminary study of documentation and description of Sammarinese, a peripheral variety of Romagnol spoken in the Republic of San Marino. Despite having been the country’s primary oral language for almost 1,000 years, Sammarinese is on the verge of extinction today as universal education and economic development have caused language shift to Italian beginning from the 1960s. A corpus of primary oral language data was collected from 17 informants in the form of semi-structured interviews with the goal of creating an archive of oral language histories in Sammarinese. These data, together with a corpus of vernacular and folkloric literature, served as the database for a descriptive analysis of some of the major phonological and morphosyntactic traits of the language. The results confirm Sammarinese’s status as a borderline Romagnol variety. However, the findings also reveal a language that stands apart from neighboring varieties due to complex historical and geographical factors, including a Celtic substratum from the pre-Roman and Roman times, a Byzantine Greek heritage and Lombard/ Germanic influence from the second half of the first millennium, and a geographic position that resulted in linguistic isolation from the vernaculars spoken in the Central Romagnol plain.
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Gedeeva, Daria B. "О жанровом многообразии калмыцкой деловой письменности XVII-XIX вв." Oriental Studies 13, no. 5 (December 28, 2020): 1446–55. http://dx.doi.org/10.22162/2619-0990-2020-51-5-1446-1455.
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Introduction. The Kalmyks are one of the few peoples in Russia to have developed a script system of their own centuries ago. Spiritual culture of the ethnos can be traced in numerous original and translated texts of philosophical treatises, medical writings, historical chronicles, grammar essays, diaries of Buddhist pilgrims, fiction, recorded folklore materials, etc. The Kalmyk vertical script was also used for official writing. From the 17th century onwards, in the Lower Volga Kalmyks would expand their knowledge of Russian record keeping procedures (in diplomatic, military and economic contacts), however, adhering to their own writing traditions. Archival materials available attest to that the then genres of Kalmyk official writing were diverse enough, which makes it essential to reveal and investigate some authentic genre samples, classify the latter, identifying certain structural, stylistic, and language features. Goals. So, the paper seeks to essentially and structurally describe the revealed genres. Materials. The work analyzes documents stored by the National Archive of Kalmykia. Conclusions. Current research results indicate in the 17th-19th centuries the Kalmyks did possess a comprehensive official writing system characterized by genre diversity, which makes the introduction of the terms ‘Kalmyk official writing’ and ‘genre of Kalmyk official writing’ reasonable and necessary. The study delineates a number of functional genres, such as cāǰiyin bičiq, zarčim (Cyrillic цааҗин бичг) ‘codes, regulations’, amur yabuxu bičiq (Cyr. амр йовх бичг) ‘letter of discharge’, ayiladxal bičiq (Cyr. әәлдхл бичг) ‘report, dispatch’, erelge (Cyr. эрлһ) ‘petition’, andaγār (Cyr. андһар) ‘vow’, tō (Cyr. то) ‘register’, and the vastest one — bičiq (Cyr. бичг) ‘epistolary message’. However, there are still titles of documents to explore, e.g., bičiq tamaγa (Cyr. бичг тамһ) ‘letter-seal’, elči bičiq (Cyr. элч бичг) ‘letter (to be delivered by) a special messenger’, zarliq (Cyr. зәрлг) ‘order; decree’, etc. In this context, further research of Kalmyk official writing documents can be a priority focus of Mongolian studies. Archival sources are only being discovered, and have not been studied due to large numbers. Thus, the genre structure presented is incomplete and shall definitely be revised or extended.
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Hafstein, Valdimar Tr. "Patrimonial Reflections." Ethnologies 36, no. 1-2 (October 12, 2016): 107–28. http://dx.doi.org/10.7202/1037602ar.
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The author of this paper argues that the rise of cultural heritage is perhaps the chief example of a newfound valuation of cultural practices and objects in terms of their expediency for economic and political purposes. This is culture as a resource: a novel configuration in which culture is now a central expedient in everything from creating jobs to reducing crime, from changing the face of cities through cultural tourism to managing differences and conflicts within the population. In this context, heritage provides a strong but flexible language for staking claims to culture and making claims based on culture. He suggests that the 2003Convention for the Safeguarding of the Intangible Cultural Heritagesignals a reformation of global heritage policy. Where earlier UNESCO efforts were content to document and archive expressions of folklore and traditional culture, its intangible heritage initiatives aim to assure the transmission and continuity of traditional practicesin situ. This requires direct intervention in the communities involved. UNESCO enlists intangible heritage as an instrument for safeguarding community, a social and moral good perceived to be threatened by globalization. Intangible heritage has emerged as an instrument in the production of a strong (but not exclusive) sense of belonging for members of cultural communities within (and sometimes across) states. Population groups objectify their practices and expressions as “intangible heritage” and at the same time they subjectify themselves as “communities”. Government can then act on the social field through communities and by means of, among other things, heritage policies. The author also points out that many heritage practices take the body as their central objects – they turn the body into a site of performance. Indeed, intangible heritage is very much about the ways in which culture is embodied and the ways in which bodies are cultured.
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Черных, Александр Васильевич. "Russians of the Volga region and Urals: ethnocultural peculiarities and research perspectives." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 5 (December 10, 2019): 13–22. http://dx.doi.org/10.26158/tk.2019.20.5.001.
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В статье анализируются основные особенности этнокультурных традиций русских обширного региона Поволжья и Приуралья, определяются факторы, повлиявшие на специфику традиционной культуры русских данного региона, среди которых история формирования и основные пути переселения, участие в освоении региона русских из разных районов Русского Севера и Центральной России, сложный конфессиональный и социальный состав русского населения, адаптация к новым природно-климатическим, социально-экономическим и этнокультурным реалиям региона, а также активные межэтнические контакты. Межэтнические контакты проявились во всех сферах традиционной культуры русских - в языке, особенностях хозяйствования, материальной культуре, фольклоре, обрядности. Отмечается, что, несмотря на обширную историографию, в настоящее время русская культура разных районов Поволжья и Приуралья изучена крайне неравномерно, активные современные исследования языка и традиционной культуры также локализуются лишь в некоторых субъектах и территориях региона. Среди задач современных исследований отмечается необходимость продолжения фиксации и изучения диалектных вариантов языка и сохранившихся комплексов традиционной культуры, проведения полевых диалектологических, этнологических и фольклорных экспедиций. Среди актуальных задач изучения традиционной культуры русских региона - выявление, обработка и публикация архивных материалов, введение в научный оборот материалов фольклорных и этнографических экспедиций. Необходимость сбора, обработки и публикации источникового материала, как и проведение монографических исследований комплексов языка и традиционной культуры по русским традициям Поволжья, актуальна и тем, что в изучении языка и традиционной культуры русских Поволжья и Приуралья по-прежнему существуют лакуны, без заполнения которых невозможно решить вопросы ареального распространения того или иного явления культуры, пути миграций и продвижения разных вариантов того или иного явления в том или ином районе. Не менее актуальными представляются и направления исследований, связанные с изучением современных этнических процессов, идентичности, деятельности общественных институтов, трансформации культурных форм в условиях сельского и городского, компактного и дисперсного расселения русских. The paper focuses on main peculiarities of ethnocultural traditions of Russians living in the Volga region and Urals. Factors that have affected their specific character are determined. To them the author refers history of formation and main routes of migration of Russian population, participation of Russian migrants from Russian North and central Russia in the development of the region, a complex confessional and religious structure of Russian population, adaptation to new climatic, social, economic and ethnocultural peculiarities of the region, as well as active interethnic contacts. The interethnic contacts have manifested themselves in all spheres of traditional culture - in the language, housekeeping, material culture, folklore, rites. The author states that by the present moment the Russian culture of different parts of the Volga region and the Urals has been studied but unevenly despite the voluminous historiography. Active modern research of language and traditional culture is conducted only in a few areas of the region. Among the research objectives, the author states a necessity of recording and studying dialects and preserved complexes of traditional culture; conducting field work (dialectological, ethnological and folklore expeditions). The urgent goals in studying traditional culture of Russians in the given region are considered to be the following: defining, processing and publishing archive materials, introducing expedition materials into the research area. Collection, processing and publishing of source materials, as well as monographic research of complexes of language and traditional culture, are also necessary because of certain gaps of knowledge that have to be filled otherwise problems of areal spread and routes of migration of a variant a cultural phenomenon cannot be solved. Researches connected with studying contemporary ethnic processes, identity, functioning of social institutions, transformation of cultural forms under conditions of rural and urban, dense and dispersed population of Russians are no less relevant.
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Catháin, Séamas Ó. "The Irish Folklore Archive." History Workshop Journal 31, no. 1 (1991): 145–48. http://dx.doi.org/10.1093/hwj/31.1.145.
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Ryndina, Olga M., and Evgeniy V. Barsukov. "LOZUM HUM: VALERIY N. CHERNETSOV AS A PHENOMENON IN THE FIELD ETHNOGRAPHY OF THE 1930S." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 40 (2020): 261–72. http://dx.doi.org/10.17223/22220836/40/24.
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The article explores the archives of an outstanding Russian specialist in Ugric Studies, Valeriy N. Chernetsov. It aims to reconstruct the researcher’s work and the context of his expeditions, and is a continuation of the previous publication by the authors dedicated to the researcher’s work in the 1920s*. Chernetsov’s research efforts intensified in the 1930s, with his focus at the time being mainly on the northern group of Mansi living on the river Severnaia Sos'va (Northern Sosva). His work reveals continuity in his humanistic orientation, the use of empathy and in-depth interviewing as central field research methods, and his special attention to the study of the Mansi language. His ability to empathize was such that in the 1930s he was no longer seen as an outsider by the Mansi – they called him ‘Lozum hum’, that is, ‘the Lozva Man’. He came to be one of them and was widely known, which allowed him to gain access to the innermost spheres of the Mansi culture and acquire knowledge thereof. As a field researcher, Chernetsov thus became a phenomenon famous for his ability to immerse himself in a culture and explore it from within. It is concluded that during his expedition from 1933 to 1934, Chernetsov was already able to write down long texts in Mansi – such was his knowledge of the language. Thanks to this, his research focus shifted to include the study of Mansi folklore and rituals, including ritual folklore. The main object of his study then was the Bear Feast – the dominant ritual element in the Mansi culture. Most informative in this regard was the expedition that lasted from 1936 to 1937, on the rivers Severnaia Sos'va and Ob'. The article analyzes the social and political context of the 1930s and Chernetsov’s attitude towards the ethno-social processes among the Mansi at the time. His view of these was ambivalent. On the one hand, he was enthusiastic about and actively engaged in developing written Mansi and teaching the language in schools, yet, on the other, he was worried about the transformation of the traditional culture of the Mansi initiated and sustained as a state policy, which concerned, first and foremost, the Mansi youth. A part of Chernetsov’s archives that remains unknown to the wider research community is made up by his drawings, sketches, and photographs – 36 files and 1,239 items, in total. The article explores these materials’ themes, with most informative of them being on fine arts, the Bear Feast, and Mansi clothing. It also provides a general description of the materials filmed by Chernetsov, which include a second version of his film, with episodes that had initially been left out, and some of the film footage from the original version. These materials show the Mansi everyday life and celebration of the Bear Feast by the Mansi on the river Gornaia Ob' and by the northern Mansi on the Kazym River.
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Valeev, Ramil M., Dmitriy E. Martynov, Roza Z. Valeeva, and Dinar R. Hairutdinov. "THE LETTERS OF HUNGARIAN EXPERT IN MONGOLIAN STUDIES BALINT GABOR TO N. I. ILMINSKY IN KAZAN (1872-1874)." EurasianUnionScientists 6, no. 7(76) (August 20, 2020): 19–27. http://dx.doi.org/10.31618/esu.2413-9335.2020.6.76.937.
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Gabor Balint (Gabor Balint de Szentkatolna, 1844–1913) was an outstanding Hungarian linguist, expert in Mongolian and Turkic studies, one of the leading scholars and educators of the so-called Renaissance of Hungarian national culture and ideology of the second half of the 19th – early 20th centuries. Modern Hungarian historiography plays the leading role in studying the hand-written legacy of this researcher and educator. This is evidenced by a variety of publications dedicated to G. Balint, one of the leading experts of Austria-Hungary and Europe in the field of the Mongolian language and folklore, including ones published in the journal of Euro-Asian research called Journal of the Gábor Bálint de Szentkatolna Society and founded in 2009. The goal of this paper is to publish three previously unknown letters from Gabor Balint to N. I. Ilminsky written during the period from December of 1872 to November of 1874 (from St. Petersburg and Budapest) after his research trip to Kazan and Astrakhan and the completion of his travel to Mongolia. These letters are stored in the State Archives of the Republic of Tatarstan (coll. 968. aids 1. fol. 93).
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Лызлова, Анастасия Сергеевна. "Литературные источники сказок вепса Ф. С. Смирнова (1863-1938)." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 5 (December 10, 2019): 196–203. http://dx.doi.org/10.26158/tk.2019.20.5.017.
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Статья посвящена репертуару вепсского сказочника Филиппа Семеновича Смирнова (1863 - 1938), тексты которого были зафиксированы в 1935-1936 гг. преимущественно на русском языке, и позднее составили отдельную архивную коллекцию русскоязычного фольклорного фонда Научного архива Карельского научного центра РАН. Основная часть сказок вошла в опубликованный в 1941 г. в Петрозаводске сборник «Вепсские сказки», подготовленный к изданию Г. Е. Власьевым. Ф. С. Смирнов, будучи грамотным человеком, пополнял свой репертуар за счет различных литературных произведений: многие тексты, записанные от него, восходят к сказкам А. С. Пушкина, П. П. Ершова, Х. К. Андерсена, лубочным сказкам, а также переводным рыцарским романам и повестям XVIII в. The article is devoted to the repertoire of the Vepsian taleteller Filipp Semenovich Smirnov (1863 - 1938), whose texts were recorded in 1935 - 1936 mainly in Russian and later made up a separate archival collection of the Russian-language folklore fund of the Scientific Archives of the Karelian Research Center of the Russian Academy of Sciences. Most of the tales were included in the collection "Vepsian tales", published in 1941 in Petrozavodsk and compiled by G. E. Vlasyev. F. S. Smirnov, being a literate person, replenished his repertoire with various literary works: many of the texts recorded from him go back to the tales of A. S. Pushkin, P. P. Ershov, Kh. K. Andersen, cheap popular (luboc) fairy tales, translated knightly novels and stories of the 18th century.
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Naithani, Sadhana. "Related By Contradiction: Folklore and Archive." Journal of Ethnology and Folkloristics 12, no. 2 (December 1, 2018): 9–20. http://dx.doi.org/10.2478/jef-2018-0008.
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Majewicz, Alfred F. "Japonica w Archiwaliach po Bronisławie Piłsudskim w Bibliotece PAU i PAN w Krakowie (9). Fujihiko Sekiba i jego przesyłka." Rocznik Biblioteki Naukowej PAU i PAN 65 (2020): 115–30. http://dx.doi.org/10.4467/25440500rbn.20.008.14167.
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Japonica in the Archives Left after Bronisław Piłsudski in the Cracow PAU-PAN Academic Library (9). Fujihiko Sekiba’s Mailing (Letter and Book) Sent to Bronisław Piłsudski and its Situational Context The present material constitutes the ninth installment of the series introducing Japanese documents preserved with Bronisław Piłsudski’s archives in the Academic Library of the Polish Academy of Sciences and Lettres (PAU) and Polish Academy of Sciences (PAN) in Cracow and includes photocopies of a letter in German (with its envelope indicating the addressee and the sender in Japanese, its decipherment transcript, and translation into Polish) dated , sent, together with an attached book, to Bronisław residing at that time in Tokyo by Dr. Fujihiko Sekiba, a renowned physician famous all over Japan, long-standing head of the Hokkaido Medical Association and a hospital (both founded by himself), but also medicine historian, anthropologist and one of the pioneers in Japanese ethnomedicine. The book of his own authorship was an extensive monograph on Ainu medicine studied also by Bronisław himself. The paper provides essential data concerning Sekiba’s biography and his legacy (especially, his scientific publications and the hospital still existing and considered one of the leading medical institutions in Hokkaido), and the book in question itself, with an appeal to make every effort possible to trace and find the copy of the book (possibly with some personal dedication) sent, but so far unidentified: Piłsudski, a dedicated collector of “things Ainu”, never easily parted with such items). The letter and the book mailed to Bronisław demonstrate how famous Piłsudski was in Japan as an Ainu researcher as early as 1906 (six years prior to the publication, in Cracow, of Materials for the Study of the Ainu Language and Folklore that secured for him the eternal reference in the annals of academic research worldwide. Mentioned have also been certain related publications on Ainu medicine by Piłsudski.
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Zhirov, Mikhail Semenovich, Olga Yakovlevna Zhirova, and Natalya Stanislavovna Kuznetsova. "Electronic folklore archive in the modern sociocultural space." Samara Journal of Science 10, no. 1 (March 1, 2021): 283–86. http://dx.doi.org/10.17816/snv2021101216.
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The paper is devoted to the problem of creating an electronic version of a folklore archive and finding ways to present it on the Internet. A preliminary review of the electronic archives of folklore materials posted on the Internet indicates different approaches to their implementation. In the category of archives containing information about folk songs, various methods of classifying musical genres are used, as well as ways of organizing them, which in general makes it difficult for the user to work with resources. The authors of this study propose their own development of a draft electronic map Ethno-cultural heritage of Belgorod Region. This information resource is aimed at both professional figures in the field of folk music and a wide range of amateurs. The basis of the electronic map was made up of expeditionary materials from the archive of Folk Singing Art Department of Belgorod State Institute of Arts and Culture. While developing the project, modern trends in the presentation of archival materials on the Internet were taken into account, which made it possible to fully reveal the traditional culture of the region. The proposed method of presenting information allows you to maximally illuminate the musical genre composition of folk singing, get acquainted with the creative heritage of outstanding performers, as well as greatly facilitates the search for specific song samples, both among the archive materials and in existing publications.
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LaVita, James, and John Lindow. "Software tools and the folklore archive: A different perspective." Computers and the Humanities 20, no. 2 (April 1986): 97–106. http://dx.doi.org/10.1007/bf02395331.
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Ciosáin, Niall Ó. "Approaching a folklore archive: the Irish Folklore Commission and the memory of the Great Famine." Folklore 115, no. 2 (September 2004): 222–32. http://dx.doi.org/10.1080/0015587042000231291.
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Mansfield, Alina. "Slumber Parties as Rites of Passage." Children's Folklore Review 39 (August 9, 2018): 9–27. http://dx.doi.org/10.14434/cfr.2018.vol39.0.25374.
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Children’s supernatural based activities such as M.A.S.H, Bloody Mary, Ouija board experimentation, and “Light as a Feather, Stiff as a Board” comprise a traditional repertoire of paranormal and divinatory rituals to be drawn upon many times throughout a series of friends’ birthday parties or sleepovers. This article investigates the cognitive and ritual functions of such supernatural play as performed by American pre-adolescent girls within the liminal context of the slumber party. Though characterized as children’s play, this is ritual behavior in two senses: in its direct confrontation and thrilling exploration of the supernatural, and in its trance-inducing, ceremonial qualities. Such play is often structured and performed as traditional ritual and can invoke aspects of rites of passage, especially when undertaken cumulatively throughout adolescence. Drawing upon fieldwork in consultation with the collections of University of Oregon’s Mills Northwest Folklore Archive, the Utah State University’s Fife Folklore Archive, and children’s folklore scholarship, this article explores such spiritualistic play as a vernacular process of adolescent individuation.
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Guiscafrè Danús, Jaume. "The Folklore Archive of the University of the Balearic Islands." Estudis de Literatura Oral Popular / Studies in Oral Folk Literature, no. 5 (December 30, 2016): 19. http://dx.doi.org/10.17345/elop201619-28.
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L’Arxiu de Folklore de la Universitat de les Illes Balears és un projecte modest, però ambiciós, que es troba en la seva fase inicial de construcció. Està integrat en l’organigrama de l’Arxiu Històric, del qual constitueix un dels fons, però la seva supervisió acadèmica va a càrrec del Departament de Filologia Catalana i Lingüística General. Està constituït, inicialment, per un subfons integrat per treballs de curs que han elaborat alumnes de la mateixa universitat com a activitat d’avaluació d’assignatures relacionades amb el folklore i la literatura oral popular. En aquest article s’expliquen els fonaments teòrics i metodològics en què es basa, els antecedents que n’han fet possible la constitució i els propòsits amb què es va crear. Així mateix, se’n descriuen les eines de gestió i el fons, el subfons, les sèries i les subsèries que l’integren.
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Roviró Alemany, F. Xavier. "The Osona Research Group on Folklore: research and the archive." Estudis de Literatura Oral Popular / Studies in Oral Folk Literature, no. 5 (June 22, 2017): 85. http://dx.doi.org/10.17345/elop201685-97.
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Amb Josep Maria Pujol ens va unir la passió cap a la recerca folklòrica. Junts férem diversos treballs d’investigació i d’estudi del folklore oral. Ens apassionaven parlant sobre la manera de com tractar la llengua i la transcripció, de la importància de la conversa i, especialment, sobre la comunicació folklòrica. Així en Josep Maria Pujol va ser el nostre punt de referència i el nostre avalador.La metodologia de treball del Grup de Recerca Folklòrica d’Osona (1980) ha estat el resultat d’abundants i fecundes reflexions que podem sintetitzar en deu punts: treball en grup; base teòrica; importància de la tecnologia; enregistraments; coneixement del lloc; presa de la informació; arxivar; conversa com a base de recerca; relació amb l’informant; tractar la llengua amb molta cura.Fruit de les campanyes de recerca tenim uns arxius amb més de 700 informants i gairebé 21.000 entrades de fragments de converses d’interès folklòric. Els fragments de les converses mantingudes durant les nostres recerques de folklore oral les hem classificades en els següents temes: comentaris sobre música i cançons; cançons baladístiques; del cicle de l’any i de la vida; instrumental; encantades; condemnats; el follet; bruixes; apareguts; poders; éssers del cel i de l’infern; natura; de llocs; bandolers; contes; remeis; oracions; dites i endevinalles; versos; festes calendàries; jocs; altres costums; rumors i llegendes contemporànies.
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Macijauskaitė-Bonda, Jurgita, and Laima Anglickienė. "Trends in Contemporary Lithuanian Children’s Folklore Research." Aktuālās problēmas literatūras un kultūras pētniecībā: rakstu krājums, no. 26/2 (March 11, 2021): 80–93. http://dx.doi.org/10.37384/aplkp.2021.26-2.080.
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Contemporary children’s folklore is interesting and dynamic as it covers both traditional and new genres and reflects present-day realia as well as younger children’s and adolescents’ psychological world. The aim of this article is to discuss major stages and trends in contemporary Lithuanian children’s folklore research. The present study is based on analytical descriptive, and comparative methods. In Lithuania, the research into children’s folklore was started quite late in comparison to many other countries. The first scholarly studies on traditional children’s folklore were published by Pranė Jokimaitienė in the second half of the 20th century, whereas the research into contemporary children’s folklore was undertaken only in the last decade of the 20th century on the initiative of the folklorist Gražina Skabeikytė-Kazlauskienė. After 1990, when folklore material’s collection from children and adolescents was started, the Archive of Ethnology and Folklore at the Department of Cultural studies at Vytautas Magnus University enlarged by many examples of contemporary Lithuanian folklore. At the beginning of the 21st century, the material’s systematisation, analysis, and publication started; a few dissertations on children’s and youth folklore were successfully defended. In 2013, the monograph Contemporary Schoolchildren’s Folklore (Šiuolaikinis moksleivių folkloras) was published.
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Perlina, Nina. "Ol'ga Freidenberg on Myth, Folklore, and Literature." Slavic Review 50, no. 2 (1991): 371–83. http://dx.doi.org/10.2307/2500212.
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Ol'ga Mikhailovna Freidenberg (1890-1955) has recently emerged from oblivion in the Soviet Union and in the west. In the Soviet Union, she has gained renown for the extraordinary diversity of her scholarly interests, from classical philology to a broad range of topics in theoretical poetics. In the west she is now known for her correspondence with her cousin, Boris Pasternak, and as the author of voluminous memoir notes, Probeg zhizni. The epistolary part of Freidenberg's archive was published in Russian and in English by Elliott Mossman in The Correspondence of Boris Pasternak and Olga Freidenberg: 1910-1954.
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Andersen, Lene Vinther. "Voksende Samlinger. Om at skabe, arkivere og forske i folkloristiske optegnelser." Fund og Forskning i Det Kongelige Biblioteks Samlinger 58 (March 9, 2019): 161. http://dx.doi.org/10.7146/fof.v58i0.125302.
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Lene Vinther Andersen: Growing Collections: Recording, Archiving and Researching early Danish Folklore
The article gives an introduction to the original main collection of the Danish Folklore Archives, entitled Voksende Samlinger (Growing Collections). Growing Collections is an abundant collection of records on folklore and immaterial culture with a focus on the 19th century. Yet the material can appear complicated to understand, fragmented and difficult to use for archive users who are not already familiar with the field and its history. The article examines the cataloguing principles and working methods of the Growing Collections, as well as the visions and ideas on which they are based. It is the ambition of the article to give readers insights into the possibilities and limitations of the Growing Collections, and to encourage readers to use the collection for their own research. A review of the cataloguing structure of the Growing Collections reveals that the records are systematically divided into a number of subject categories following a system devised by Svend Grundtvig in 1861. This systematization is associated with a fundamental conception of folklore as being a source to access a distant past. A close reading of the instructions and articles intended for potential folklore collectors gives an idea of how the researchers of the archives tried to control the form and content of the records created for the archives. Their goal was to collect, cleanse, split up and archive folklore records in the collections, which the researchers would later process and return to the general public as a large number of source publications that generally matched the subject categories of the archives. The publications turned out to be more demanding than first assumed, and the work was not achieved to the extent foreseen. Yet the Danish Folklore Archives continued to create archive material based on the aforementioned working methods and ideals up to around 1960, and the result was a well-ordered collection of folklore records with detailed metadata and an extensive catalogue. It is also a collection characterised by a radical splitting-up of material, and a focus on subjects that interested the researchers at the time. In view of the history of the Growing Collections and its underlying philosophy, it will, however, be possible to locate material that is of relevance to contemporary research interests, and the use of consistent metadata makes it possible to cross-reference both the material in the Growing Collections and in other archives. The article concludes with some specific proposals for the use of the material in cultural history research, as well as some reservations with regard to methodology that might be considered.
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Kozlova, N. K. "The fairy-tale repertoire of A. S. Kozhemyakina collected by Omsk local historian I. S. Korovkin (based on materials of the folklore archive of the Omsk State Pedagogical University)." Languages and Folklore of Indigenous Peoples of Siberia, no. 38 (2019): 5–15. http://dx.doi.org/10.25205/2312-6337-2019-2-5-15.
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The article is devoted to the analysis of fairy-tale material from the folklore collection of the Omsk local historian I. S. Korovkin whose wide collection of folklore materials is stored in the folklore archive of the Omsk State Pedagogical University. The article will focus on the texts of fairy tales written by a collector from a Siberian performer Anastasia Stepanovna Kozhemyakina, manuscripts of these recordings are stored in the folklore archive of the Pedagogical Uni- versity. Of the 40 fairy tales recorded by Korovkin from the performer, the author of the article was able to identify (from archival records and published materials) 36 texts. The repertoire represents the Russian old-time tradition of Siberia. Tales by A. S. Kozhemyakina reflect the process of the existence of a folklore text in the oral tradition (which is typical for the late XIX - early XX centuries). The bearers of the tradition have a certain “baggage” or a set of elements specific for a particular genre (poetic, content) in order to “form” a text from these elements when reproducing it. "Forming" a fairy tale, Kozhemyakina takes out any element, image, plot episode, etc. from her fairy-tale "baggage". It includes not only fairy-tale, but also epic episodes, formulas, elements, as well as images, plot conflicts from adventure stories or novels. Fairy-tale contaminations are also peculiar. They are as well due to the specifics of the oral existence of fairy tales. A special publication of this fairy-tale heritage with scientific commentary on each text is needed.
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Goryaevа, Baira B., and Danara V. Ubushieva. "Калмыцкие пословицы и поговорки в записи И. И. Попова." Бюллетень Калмыцкого научного центра Российской академии наук, no. 1 (December 20, 2020): 141–52. http://dx.doi.org/10.22162/2587-6503-2020-1-13-141-152.
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The article gives the description of the manuscript notebook “Proverbs and Sayings of the Don Kalmyks” from the collection of the collector of Kalmyk folklore Ivan Ivanovich Popov, that is kept at the State Archive of Rostov region. I. I. Popov recorded different genres of Kalmyk folklore — fairy tales, riddles, proverbs, ‘true stories’, one song from the heroic Kalmyk epos “Jangar” and some fairy tales. The folklore samples, recorded in 1890–1894, after 125 years have not been described and fully introduced into the science. Proverbs and sayings of Don Kalmyks are one of these underinvestigated genres of the Kalmyk folklore tradition recorded by I. I. Popov. The study gives preliminary description of the samples of this genre. It has been found out that the manuscript is incomplete, some pages are missing. The specific features of recording oral texts by I. I.Popov are: the folklore samples are recorded in the Old-Kalmyk script “clear script” and in Cyrillic alphabet (with the use of additional symbols), the author gives parallel Russian translation and also extensive comments, rating and the records of variations.
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Ekström, Simon. "From Excerpt to Cosplay. Paths of Knowledge in the Nordic Museum Archive." Culture Unbound 12, no. 1 (May 26, 2020): 116–40. http://dx.doi.org/10.3384/cu.2000.1525.2020v12a07.
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The aim of this article is to shed some light on the situation that occurs when scholarly knowledge, once highly valued, is successively undermined, while elements of the same learning live on as attractive resources to other stakeholders. More accurately, the research question relates to the process that starts with many ethnologists who, over time, come to increasingly view formerly important materials as less relevant to their own academic issues. For the sake of the argument, the Nordic Museum’s extensive collection of excerpts concerning folk customs and beliefs is used as an eye-opening case study. During the 1960s and 1970s, folklore researchers and ethnologists retreated from researching those lingering traces of the past—of which the Nordic Museum’s excerpt collection constitutes a powerful material centre—and thus this field was left free for others to claim. By drawing attention to both the productive force of the Nordic Museum’s collection of excerpts, and a number of contemporary and popular representations of ancient folklore, this article actualises a set of questions that deal with the relationship between new and old knowledge; for what becomes of previously sought after academic learning, once treasured in the Nordic Museum Archive, when the vast majority of the discipline heads for new materials, methods and theories?
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Gallyamov, Azamat A., and Boris V. Orekhov. "ON THE ELECTRONIC EDITION OF THE FOLKLORE ARCHIVE OF THE BASHKIR STATE UNIVERSITY." RSUH/RGGU Bulletin. Series History. Philology. Cultural Studies. Oriental Studies, no. 12 (2016): 140–49. http://dx.doi.org/10.28995/2073-6355-2016-12-140-149.
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Korolkova, Inga. "Field and scholarly studies of calendar folklore of Novgorod region: results and prospects." PHILHARMONICA. International Music Journal, no. 6 (June 2020): 75–86. http://dx.doi.org/10.7256/2453-613x.2020.6.33571.
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The article focuses on calendar-ceremonial folklore of Novgorod region as an important component of folklore song traditions of the region. The musical and poetical forms of the calendar are considered in terms of type, genre and realm. The author is the first to systematize the data about calendar folklore recordings made in Novgorod region by various collectors in the 1960s - 1990s. The author gives special attention to the results of field studies of Saint Petersburg Conservatory named after N.A. Rimski-Korsakov. The author introduces into scientific discourse a range of items of calendar folklore from the archive of the Conservatory (Maslenitsa, Christmas and Easter carols and yells). The specificity of Novgorod calendar traditions is connected with a special role of intoned yells serving a function of calling over ceremonial characters, and Christmas carols combining the features of folk and church melodics. Some folklore forms, recorded in Novgorod region, can be considered unique (the North-East Maslenitsa chants, the “Piper” song, the Easter callings). Taking into account the peculiarities of a genre composition of the calendar, the types of chants and the style features, the author outlines three historical-cultural zones in Novgorod region - the North-East, the South-West and the Central. The research results can be used for mapping the calendar folklore chants of Russia’s North-West, and for the further study of music folklore traditions of Novgorod region together with other folklore genres.
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Zaldívar, Francisco Zaragoza. "Negrismo, vanguardia y folklore." Caracol, no. 21 (June 25, 2021): 1220–29. http://dx.doi.org/10.11606/issn.2317-9651.i21p1212-1221.
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Naumov, Vladimir V. "FOLKLORE WORDS." Theoretical and Applied Linguistics, no. 1 (2018): 49–57. http://dx.doi.org/10.22250/2410-7190_2018_4_1_49_57.
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The presence of authentic anonymous texts of various levels and genres in the lingual culture of the nation indicates the determining role of the total creative activity of the socium that gives birth to the language system potential and the vaiety of patterns of its use. The current paper considers the process of producing and perceiving of anonymous folklore works including songs, anecdotes, aphorisms in social networks. Content and form of these pieces of folklore art are analyzed, their functions and role in forming national lingual mentality are viewed.
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Narayanan, R. Karthick. "Made in India SiDHELA Indias First Endangered Language Archive." DESIDOC Journal of Library & Information Technology 40, no. 05 (November 4, 2020): 292–99. http://dx.doi.org/10.14429/djlit.40.05.16349.
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Sikkim-Darjeeling Himalayan Endangered Languages Archive (SiDHELA) created by the Centre for Endangered Languages, Sikkim University is India’s first endangered language archive. This archive is part of the ongoing language documentation initiatives of the Centre funded by the University Grant Commission. The Centre, formally established in December 2016 aims for preservation and promotion of endangered languages in Sikkim and North Bengal. The Centre carries out documentation and description of the indigenous endangered languages of the region through linguistic and ethnographic fieldwork. SiDHELA conceptualised as a platform for a linguistic resource of the languages spoken in the region, houses the primary data collected through fieldwork. One of the main aims of this archive is to preserve the data for long term usage and dissemination. Central Library, Sikkim University hosts the archive under its digital library. Through this archive the Centre for Endangered Languages, Sikkim University seeks not just to preserve and protect but also to promote the use of endangered languages spoken in the region. This paper presents the journey of this archive from idea to reality. This paper outlines the motivation behind the conceptualisation of SiDHELA as a regional archive and then discusses its development. It includes discussion on the developmental platform, theoretical issues in the conceptualisation of the archive and practical challenges in its design and development and its prospects. This paper thus primarily intends to inform scholars and researchers working with endangered languages of the region about this archive and its development. Finally, it hopes to kindle interest among researchers and librarians for developments of more such regional archives.
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Johnston, Trevor. "From archive to corpus." International Journal of Corpus Linguistics 15, no. 1 (March 22, 2010): 106–31. http://dx.doi.org/10.1075/ijcl.15.1.05joh.
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Annotations are an important resource in corpus-based linguistic research. In fact, the most important feature of a modern signed language corpus should be that it has been annotated rather than simply transcribed. Digital multi-media annotation software can now transform language recordings into machine-readable texts using gloss-based annotations without it first being necessary to transcribe these utterances, provided that sign tokens are identified and discriminated according to type. Further annotations can subsequently be appended to these units. However, unique identifiers of sign types (or ‘ID-glosses’) can only be used if a comprehensive reference lexical database of the language already exists. In order to create a basic multi-purpose reference signed language corpus, therefore, linguists should prioritize annotation using ID-glosses above transcription. The effort expended in creating a transcription that does not facilitate the unique identification of sign types will not result in a machine-readable corpus in any meaningful sense, contrary to expectations.
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Strowe, Anna. "Archive, narrative, and loss." Meta: Journal des traducteurs 66, no. 1 (2021): 178. http://dx.doi.org/10.7202/1079326ar.
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Perrie, Maureen, and Frank J. Miller. "Folklore for Stalin: Russian Folklore and Pseudofolklore of the Stalin Era." Modern Language Review 87, no. 4 (October 1992): 1055. http://dx.doi.org/10.2307/3731556.
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Watson, Cameron. "Folklore and Basque Nationalism: Language, Myth, Reality." Nations and Nationalism 2, no. 1 (March 1996): 17–34. http://dx.doi.org/10.1111/j.1354-5078.1996.00017.x.
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