Folklore: structure, typology, semiotics最新文献

HALF OF THE COUNTRY ARE MY RELATIVES: KINSHIP SOLIDARITY, MORALITY AND GOOD LIFE IN POST-SOCIALIST KAZAKHSTAN 这个国家一半的人都是我的亲戚:后社会主义哈萨克斯坦的亲属团结、道德和美好生活

Folklore: structure, typology, semiotics Pub Date : 1900-01-01 DOI: 10.28995/2658-5294-2019-3-70-86

A. Ventsel

引用次数: 1

BOOK REVIEW: GRIMM, J. (2018), GERMANSKAIA MIFOLOGIIA [TRANS. FROM: GRIMM, J. (1875-1878), DEUTSCHE MYTHOLOGIE, F. DTIMMLER, BERLIN, GERMANY], 3 VOLS., IASK, MOSCOW, RUSSIA 书评:格林，j .(2018)，德国生态学[译]。摘自:格林，j .(1875-1878)，《德意志神话》，f. dtimmler，柏林，德国]，3卷。我问，莫斯科，俄罗斯

Folklore: structure, typology, semiotics Pub Date : 1900-01-01 DOI: 10.28995/2658-5294-2019-2-4-175-177

M. Y. Reutin

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RUBINSTEINA STREET AS A SOCIOCULTURAL PHENOMENON: FEATURES OF ORGANIZATION AND REASONS FOR POPULARITY 鲁宾斯坦街作为一种社会文化现象:组织特征及流行原因

Folklore: structure, typology, semiotics Pub Date : 1900-01-01 DOI: 10.28995/2658-5294-2019-2-137-160

Maria O. Akilova, A. Ivanova, Tatiana S. Ilyashenko, Daria S. Russkaya, E. A. Chernova

引用次数: 1

II INTERNATIONAL INTERDISCIPLINARY CONFERENCE "THE MONGOLS: TRADITIONS AND MODERNITY" (RSUH, SEPTEMBER 11-13, 2019) 第二届“蒙古人:传统与现代”国际跨学科会议(2019年9月11-13日)

Folklore: structure, typology, semiotics Pub Date : 1900-01-01 DOI: 10.28995/2658-5294-2019-3-149-158

A. A. Solovyova

引用次数: 1

JERZY BARTMINSKI AND POLISH ETHNOLINGUISTICS Jerzy bartminski与波兰民族语言学

Folklore: structure, typology, semiotics Pub Date : 1900-01-01 DOI: 10.28995/2658-5294-2019-2-4-185-198

A. Yudin

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EVOKING THE SPIRIT OF A DECEASED MADAGASCAN BOY, OR WHY WE BELIEVE 唤起一个死去的马达加斯加男孩的灵魂，或者我们为什么相信

Folklore: structure, typology, semiotics Pub Date : 1900-01-01 DOI: 10.28995/2658-5294-2019-2-161-169

O. A. Amirova

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14TH MELETINSKY READINGS 第14次梅列廷斯基读数

Folklore: structure, typology, semiotics Pub Date : 1900-01-01 DOI: 10.28995/2658-5294-2023-6-2-148-156

Anna D. Topelberg

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THE “OTHER WORLD” IMAGE SPECIFIC IN THE FRENCH CHIVALRIC ROMANCE OF THE 12TH - 13TH CENTURIES 12 - 13世纪法国骑士浪漫小说中特有的“另一个世界”形象

Folklore: structure, typology, semiotics Pub Date : 1900-01-01 DOI: 10.28995/2658-5294-2022-5-3-34-44

Marina A. Abramova

{"title":"THE “OTHER WORLD” IMAGE SPECIFIC IN THE FRENCH CHIVALRIC ROMANCE OF THE 12TH - 13TH CENTURIES","authors":"Marina A. Abramova","doi":"10.28995/2658-5294-2022-5-3-34-44","DOIUrl":"https://doi.org/10.28995/2658-5294-2022-5-3-34-44","url":null,"abstract":"On the material of the novels by Chretien de Troyes (“Cliges”, “Perceval”), the anonymous “Floir and Blanchetflore” and “The Beautiful Stranger” by René de Beaujeu the article examines the basic parameters of marking, the specific features and the semantic load of the otherworldliness in the French chivalric romance at the early stages of its development. The undertaken analysis reveals both mythological and fairy tale markers (crossing the water border, defeating the guard of the reservoir, signs of death, barren land, playing chess) and new ones (imaginary death of the hero or heroine). The article shows how the opposition of two different other worlds in one novel serves to depict the formation and selfidentification of the knight in his two roles – a warrior and a lover, as well as to depict the complex relationship between these roles, the limits of duty and freedom of the hero, the problems of combining courtly love and love sensual, as well as love for and pursuit of wanderings and adventures. It is noted that the portrayal of the other world in the novels is subjected to the author’s creative revision.","PeriodicalId":367091,"journal":{"name":"Folklore: structure, typology, semiotics","volume":"37 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127695981","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

EVOLUTION OF THE HEROES OF ARMENIAN EPIC 亚美尼亚史诗英雄的演变

Folklore: structure, typology, semiotics Pub Date : 1900-01-01 DOI: 10.28995/2658-5294-2021-4-3-97-106

A. Petrosyan

{"title":"EVOLUTION OF THE HEROES OF ARMENIAN EPIC","authors":"A. Petrosyan","doi":"10.28995/2658-5294-2021-4-3-97-106","DOIUrl":"https://doi.org/10.28995/2658-5294-2021-4-3-97-106","url":null,"abstract":"The purpose of this article is to show the downward evolution of the epic heroes, from the gods to the heroes of joke. The great heroes of the first Armenian epic – ethnogonic tradition, Hayk, Aram and Ara, are obviously epicised images of ancient native gods, who, after changing the religious system of people – the introduction of Iranian pantheon, moved to a lower level of epic heroes. The same phenomenon is observed after the adoption of Christianity: the god Vahagn in the second ancient epic “Vipasank” appears as the son of King Tigranes, and a variant of the name of the god Mihr (Mher) are worn by two heroes of the third epic “Daredevils of Sasun” (“David of Sasun”). Some gods and heroes, especially after Christianisation, were demonised, and some passed into a fairy tale. In the Hellenistic era, in Armenia, as in some other countries, kings were deified: e.g., Tigranes the Great was deified as Vahagn. Strangely enough, this phenomenon was repeated in the USSR: Lenin and Stalin, one might say, were deified. Аt the same time, they became the heroes of epic works and fairy tales. However, the era of Khrushchev and the condemnation of Stalin’s “cult of personality” put an end to the Soviet heroic epic: Stalin was demonised and then another genre of folklore became relevant – political joke (anecdote). The new leaders of the USSR were its main target, but Lenin and Stalin continued to stay as important characters.","PeriodicalId":367091,"journal":{"name":"Folklore: structure, typology, semiotics","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122251281","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

“IT WAS (NOT) THE RIGHT CUSTOM”. THE RITUAL OF LEFT HAND RAISING IN THE THANATOLOGICAL DISCOURSE OF THE CIRCASSIANS DIASPORA “这是(不)正确的习俗”。散居在外的切尔克斯人的死亡论话语中举起左手的仪式

Folklore: structure, typology, semiotics Pub Date : 1900-01-01 DOI: 10.28995/2658-5294-2022-5-3-114-129

Madina M. Pashtova

{"title":"“IT WAS (NOT) THE RIGHT CUSTOM”. THE RITUAL OF LEFT HAND RAISING IN THE THANATOLOGICAL DISCOURSE OF THE CIRCASSIANS DIASPORA","authors":"Madina M. Pashtova","doi":"10.28995/2658-5294-2022-5-3-114-129","DOIUrl":"https://doi.org/10.28995/2658-5294-2022-5-3-114-129","url":null,"abstract":"The custom of raising the left hand has been preserved until recently in the thanatological practices of one of the Circassian diaspora communities in Turkey (Uzunyayla – Kayseri). According to the stereotypical narrative descriptions of the ritual, one of the groups arriving at the funeral slowly steps forward, taking three steps from the left foot, and slowly raises the left wrist to the level of the chin, temple, or crown. By raising his hand, the condolent publicly expresses the recognition of the social status of the deceased. According to informants, in the late 1980s, the custom was eradicated under the pressure from the Islamic clergy. Those who opposed its cessation understood this custom as a sacred one ‘brought from the ancestral homeland’ and bequeathed by Zhabagi Kazanoko (the folkloric and historical hero, philosopher, humanist and reformer of the 18th century). The idea of “reviving” the ritual was initiated during the pandemic, when mass gatherings and physical contacts (handshakes and embraces, which are common in ordinary funeral practices) were prohibited. In particular, in relation to the Day of Remembrance of the Victims of the Caucasian War (celebrated by the Circassian community annually on May 21), it was proposed to hold an online campaign for posting photos with a raised left hand. The explicit and hidden strategies of actualizing the ritual of raising the left hand as “our own”, “the primordial” and ‘undeservedly forgotten one’ are analyzed in this work on the material of the texts of classical folklore (heroic legends) and memoranda recorded by the author during fieldwork, as well as posts on the social media. The main aim of the research is to show how the bearers of the tradition reproduce (verbally and visually) the stable and changeable structures of a narrative / a ritual under the influence of certain ideological dominants.","PeriodicalId":367091,"journal":{"name":"Folklore: structure, typology, semiotics","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127947460","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0