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Relevant bibliographies by topics / Slavic Calendar

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Academic literature on the topic 'Slavic Calendar'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Slavic Calendar"

1

Vlasova, Galina. "Slavic and Kazakh Folklore Calendar: Typological and Ethno-Cultural Parallels." Folklore: Electronic Journal of Folklore 63 (April 2016): 65–82. http://dx.doi.org/10.7592/fejf2016.63.vlasova.

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Tolstaya, Svetlana M. "Christianity and Slavic Folk Culture: The Mechanisms of Their Interaction." Religions 12, no. 7 (2021): 459. http://dx.doi.org/10.3390/rel12070459.

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In Slavic folk culture, Christianity is a foreign, borrowed cultural model, while the oral tradition is native and familiar. The different areas of folk culture were influenced to varying degrees by the Christian tradition. The most dependent area of Slavic folk culture on Christianity was the calendar. In many cases, it only superficially accepted the Christian content of calendar elements and reinterpreted it in accordance with the traditional mythological notions. The same can be said about the folk cult of saints. The Christian saints replaced pagan gods and over time were included in the

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Hrynkiewicz-Adamskich, Bożena. "Apostoł Andrzej – osoba i imię." Studia Rossica Posnaniensia 46, no. 1 (2021): 85–99. http://dx.doi.org/10.14746/strp.2021.46.1.7.

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In Christian religious consciousness, especially in Eastern Christianity, Andrew the Apostle has a place equal to that of his brother, Peter the Apostle. This article presents the information gathered about him and provided by the Gospel and the Acts of the Apostles. It also concisely describes the apocrypha about his missionary activities in Greece, Pontus, Thrace and Scythia, as well as the sources and reasons behind the development of his cult in Europe, including the Slavic nations. The origin of the given name Andrew is also included, along with the process of this name becoming common am

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Plotnikova, Anna A. "Object and verbal codes in folk culture of Bosnian and Serbian Muslims." Centre of Linguocultural Research Balcanica. Proceedings of Round Tables, no. 6 (2018): 134–48. http://dx.doi.org/10.31168/2619-0842.2018.10.

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Object and verbal codes are analyzed from the point of view of communication between Muslim Slavs and the Christian Orthodox in Serbia and Bosnia and Herzegovina. Communicative points of convergence of representatives of two different confessions are being researched on the basis of the data taken from the traditional calendar and folk mythology. Archaic features in the tradition of the Central South Slavic area are common to representatives of the two confessions, as indicated by the mutual vocabulary of traditional folk culture and the corresponding extralinguistic contexts.

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Kabinina, Nadezhda V. "To the Origins of Russian Surnames with the Stem Maur-." Вопросы ономастики 17, no. 3 (2020): 65–83. http://dx.doi.org/10.15826/vopr_onom.2020.17.3.035.

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The paper delves into the etymology of East Slavic (including Russian) surnames with the stem Maur- (Maur, Maurenko, Maurin, Maurinov, Maurov, Maurtsev, etc.). The author shows that these can neither go back to the female calendar name Mavra, as popular Internet sources suggest, nor refer to a female deity from the legendary Merya pantheon, as the first serious researcher of the issue, Nikolay Shvarev, has proposed. Based on linguo-geographic data, the article substantiates another hypothesis that Maur- is an adapted version of the original Ukrainian stem Magur-, originally pronounced as [maγu

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6

Chibisov, Boris I. "Ethnic structure of Zaonezhie population at the end of the XV Century." Finno-Ugric World 11, no. 1 (2019): 73–85. http://dx.doi.org/10.15507/2076-2577.011.2019.01.073-085.

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On the northern coast of Lake Onega there is the Zaonezhsky Peninsula, or Zaonezhie, which has retained a significant number of Baltic-Finnish geographical names. The medieval ethnic history of this region remains poorly researched because the Novgorod scribal books date back to the end of the 15th century and their toponymic and anthroponymic materials remain not much required by historians. The study of this material makes it possible to shed light on the ethnic history of Zaonezhie. The research is mainly based on the scribal book of Obonezhskaya pyatina of 7004 (1495/96). The descriptive m

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7

Шаркіна, А. Г. "ХУДОЖНЯ СТРУКТУРА ТЕМАТИЧНОГО ЖІНОЧОГО ОБРАЗУ З ФОЛЬКЛОРНИМИ МОТИВАМИ: ЕТАПИ СТВОРЕННЯ". Art and Design, № 2 (21 вересня 2020): 147–57. http://dx.doi.org/10.30857/2617-0272.2020.2.12.

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The aim of the article. The aims of the article are to provide the integrated study of the art structure features of the thematic image development for cultural events by means of makeup, costume, additions; to determine the specifics of the make-up artist vision influence on the image character; its correspondence to the general concept of the event.Historical method, analytical method and comparative analysis method have been used in the pre-project research. The art-associative method, which provided the combination of the female image from the Slavic mythology calendar rites with the moder

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Plotnikova, Anna A. "Calendar bypass rites of Burgenland’s Croats in Hungary: history and reproduction." Central-European Studies 2019, no. 2 (11) (2020): 250–67. http://dx.doi.org/10.31168/2619-0877.2019.2.11.

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The article deals with the calendar bypass rites of the Burgenland Croats of South-Western Hungary in the vicinity of the town of Szombathei and is based on ethnolinguistic field studies conducted in 2019. Special attention is paid to the processes of the interaction between and mutual influence of the coexisting Croatian and Hungarian languages, folklore, and ethnographic traditions. The role of the folk language used is shown, which is in some cases reproduced when recreating the ritual Christmas circumambulation. The researcher focuses on the history of the revival of the “shepherds” Christ

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9

Šuplinska, Ilga. "THE CONCEPT OF ANDREW’S DAY IN CROSS-BORDER CULTURAL SPACE." Via Latgalica, no. 6 (December 31, 2014): 121. http://dx.doi.org/10.17770/latg2014.6.1663.

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<p>The sprouts of the research have appeared during the development of “Latgale Linguo-territorial Dictionary” (2012), creating a headword “Andreja dīna” (Andrew’s day) (Šuplinska 2012: 39–42). The goal of the article is to analyze a current layer of the concept of Andrew’s day in today’s society, culture, as well as to look for common traditions, ritual layers in the deepest perception of the concept, linking the Baltic and Slavic folklore and traditions of Christianity.</p><p>The results of the survey conducted in 2010 show, that the most well-known celebrations in Latgale

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Владыкина, Татьяна Григорьевна. "Terminological aspects of research of traditional culture of Urals-Volga peoples." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 5 (December 10, 2019): 128–35. http://dx.doi.org/10.26158/tk.2019.20.5.010.

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Разные сферы традиционной культуры (календарной и семейной обрядности, мифологических и космологических представлений и т.д.) - важный источник для исследования духовной культуры любого народа. Регион Урало-Поволжья сегодня - один из сложнейших в смысле этнической «многоголосицы», сложившейся в результате взаимовлияния тюркских и финно-угорских народов с непосредственным воздействием славяно-русского компонента. Тезаурус обрядовой культуры, фрагментов этнической картины мира народов Урало-Поволжья - яркое отражение социально-исторических процессов, языкового богатства каждого народа. Сравнител

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Books on the topic "Slavic Calendar"

1

Slavi︠a︡nskai︠a︡ astrologii︠a︡: Zvezdomudrie, zvezdochetet︠s︡, kalendarʹ, obri︠a︡dy. Fair-Press, 2001.

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2

Romanova, A. A. Drevnerusskie kalendarno-khronologicheskie istochniki XV-XVII vv. DB, 2002.

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Romanova, A. A. Drevnerusskie kalendarno-khronologicheskie istochniki XV-XVII vv. D. Bulanin, 2002.

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V, Milʹkov V., ред. Matematicheskai︠a︡ i kalendarno-astronomicheskai︠a︡ myslʹ Drevneĭ Rusi: Po dannym srednevekovoĭ knizhnoĭ kulʹtury. Nauka, 2007.

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5

Davydi͡uk, V. F. Pervisna mifolohii͡a ukraïnsʹkoho folʹkloru. Vyd-vo "Vez͡ha", 1997.

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Pervisna mifolohii︠a︡ ukraïnsʹkoho folʹkloru. 2-ге вид. Vyd-vo Volynsʹka Oblasna Drukarni︠a︡, 2005.

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7

Simonov, Rėm Aleksandrovich. Kirik Novgorodet︠s︡--russkiĭ uchenyĭ XII veka v otechestvennoĭ knizhnoĭ kulʹture. Nauka, 2013.

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8

Bajić, Aleksandra. Kalendar predaka: Vrzino kolo na bogovom gumnu. Pešić i sinovi, 2012.

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9

Ermakov, Stanislav. Vremi︠a︡ bogov i vremi︠a︡ li︠u︡deĭ: Osnovy slavi︠a︡nskogo i︠a︡zycheskogo kalendari︠a︡. Izd-vo "Ganga", 2009.

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10

Drevnerusskoe vremi︠a︡ischislenie v "Povesti vremennykh let". Dmitriĭ Bulanin, 2011.

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Book chapters on the topic "Slavic Calendar"

1

Yasinskaya, Maria. "Slovenian Calendar rites and customs." In Slavic archaic areas inside Europe. Indrik, 2019. http://dx.doi.org/10.31168/91674-564-1.8.

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2

Gammal, Maxim. "Halacha and Reality: The Fate of Isaac b. Solomon’s Calendar Reform in the First Half of the Nineteenth Century." In Slavic & Jewish Cultures: Dialogue, Similarities, Differences. Sefer, 2019. http://dx.doi.org/10.31168/2658-3356.2019.6.

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Valentsova, Marina. "On the Axiology in Czech and Slovak Calendars." In A View on Slavic Axiology. Institute of Slavic Studies, Russian Academy of Sciences, 2019. http://dx.doi.org/10.31168/0428-2.13.

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4

Eldarov, Svetlozar. "Why November 27th? On the Story behind the Treaty of Neuilly 1919." In Slavs and Russia: Problems of Statehood in the Balkans (late XVIII - XXI centuries). Institute of Slavic Studies, Russian Academy of Sciences, 2020. http://dx.doi.org/10.31168/2618-8570.2020.17.

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The Treaty of Neuilly imposed by the victors in the First World War on Bulgaria was signed on November 27, 1919. This date coincides with the military holiday of the Bulgarian army – the Victory Day, which commemorates the Bulgarian victories in the Serbo-Bulgarian War of 1885. At the end of the 19th and early 20th centuries, it was celebrated on November 15th according to the Julian calendar, which was then official for Bulgaria. After the country adopted the Gregorian calendar in 1916, the holiday was transferred to November 27th. During the First World War it was established as one of the grandest Bulgarian holidays and was marked with military parades, church services and civil celebrations, that took place across the country including the lands of Macedonia and Pomoravia. The research provides evidence that the signing the Treaty of Neuilly on the date when the Bulgarian military holiday was celebrated was not a coincidence, but a deliberate and sought-after exacerbation of Bulgarian national dignity in general and of Bulgarian military glory in particular.

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