PROLOGUES AND EPILOGUES IN THE RITUAL STRUCTURE OF UKRAINIAN WEDDING

O. Kukharenko
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Abstract

The article is devoted to the construction and study of the structure of the cycle of Ukrainian wedding rites, and it is a kind of continuation of the author’s publications, who uses a structural and functional method to study the national family ritualism. In the course of the study, it turned out that, after the division of rites, there were extra episodes that cannot be attributed to any of the rites in which they occur - neither matchmaking, nor wedding, nor dowry. And since such unaccounted episodes are at the beginning of pre-wedding, wedding and post-wedding small cycles, the researcher proposes to include them in the prologues of each of these cycles. At the same time, these three prologues should be considered full-fledged rites to give the structure greater harmony and functionality. The correctness of the division of prologues into episodes is checked using five criteria of division: new-level or generalized repetition of the event, material and spiritual metamorphosis of the characters of sacred action, change of sacred chronotope, the principle of constant renewal and change of character of the action. According to the latter criterion, episodes that are adjacent but do not change the nature of the action cannot be considered as individual episodes, but only as variations of the same episode. The prologues created in this way for the three small cycles of the Ukrainian wedding took the first, eighth and fourteenth places in the structure, respectively, and the cycle of fourteen rites increased to seventeen. Two of the three prologues - wedding and post-wedding - have no culminating episodes. The prologue of the pre-wedding cycle is at the same time the general prologue to the whole great cycle of rites. The presence of prologues implies the need to identify epilogues for both the large ritual cycle and each of the small cycles. Such epilogues, according to one version, can be considered the last rites in small cycles - hiltse, komora and perezva. On the other hand, the epilogues may be the final episodes of the said rites, which are after the culmination. This version is supported by the absence of culmination episodes in two of the three prologues. But none of the options is important for the existence and functioning of the structure, because the created structure does not need to be divided into epilogues, and prologues are important from the point of view to include all the available episodes in the ritual action.
乌克兰婚礼仪式结构中的序幕和尾声
本文致力于乌克兰婚礼仪式循环结构的建构与研究,是作者著作的一种延续,用结构与功能相结合的方法来研究民族家庭仪式主义。在研究过程中,结果表明,在仪式划分之后,有一些额外的插曲不能归因于它们发生的任何仪式——既不是相亲,也不是婚礼,也不是嫁妆。由于这些未被描述的情节出现在婚前、婚后和婚后小周期的开始,研究人员建议将它们包含在每个周期的序言中。同时,这三个序曲应该被认为是完整的仪式,以使结构更和谐和功能。前言划分为情节的正确性是用五个划分标准来检查的:事件的新层次或广义重复,神圣行动人物的物质和精神变态,神圣时间点的变化,不断更新的原则和行动人物的变化。根据后一种标准,相邻但不改变动作性质的事件不能被视为单独的事件,而只能被视为同一事件的变体。以这种方式为乌克兰婚礼的三个小周期创造的序幕分别占据了结构的第一,第八和第十四处,十四次仪式的周期增加到十七次。三个序幕中的两个——婚礼和婚礼后——没有高潮。婚前循环的序幕同时也是整个仪式大循环的序幕。序言的存在意味着需要为大的仪式周期和每一个小的周期确定尾声。这样的尾声,根据一个版本,可以被认为是小周期的最后仪式——hiltse, komora和perezva。另一方面,尾声可能是上述仪式的最后一集,是在高潮之后。这个版本得到了三个序言中两个没有高潮情节的支持。但是没有一个选项对结构的存在和功能是重要的,因为创造的结构不需要被分成尾声,从包含仪式行动中所有可用情节的角度来看,序幕是重要的。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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