Slovenski etnografski muzej - rituals https://www.etno-muzej.si/en/etnolog-kljucne-besede/rituals en The burial of Carnival in socialism and interpretations of the authorities https://www.etno-muzej.si/en/etnolog/etnolog-24-2014/the-burial-of-carnival-in-socialism-and-interpretations-of-the-authorities <div class="field field-name-node-crumbs field-type-ds field-label-hidden"> <span class="value"><nav class="breadcrumb" role="navigation"><ol class="crumbs"><li><a href="/">Home</a></li><li><a href="/en/etnolog/etnolog">Etnolog</a></li><li><a href="/en/etnolog/etnolog-24-2014">Etnolog 24 (2014)</a></li><li><a href="/en/etnolog/etnolog-24-2014/the-burial-of-carnival-in-socialism-and-interpretations-of-the-authorities">The burial of Carnival in socialism and interpretations of the authorities</a></li></ol></nav></span></div> <div class="field field-name-title field-type-ds field-label-hidden"> <span class="value"><h1>The burial of Carnival in socialism and interpretations of the authorities</h1></span></div> <div class="field field-name-field-etnolog-issue field-type-taxonomy-term-reference field-label-above"> <div class="label-above" >Številka revije&nbsp;</div> <span class="value"><a href="/en/etnolog/etnolog-24-2014">Etnolog 24 (2014)</a></span></div> <div class="field field-name-field-etnolog-pages field-type-text field-label-above"> <div class="label-above" >Strani&nbsp;</div> <span class="value">105-126</span></div> <div class="field field-name-field-etnolog-author field-type-taxonomy-term-reference field-label-above"> <div class="label-above" >Avtor&nbsp;</div> <span class="value">Marija Klobčar</span></div> <div class="field field-name-field-etnolog-keywords field-type-taxonomy-term-reference field-label-above"> <div class="label-above" >Ključne besede&nbsp;</div> <span class="value">burial of Pust (Shrove)</span><span class="value">socialism</span><span class="value">rituals</span><span class="value">factories</span><span class="value">town</span><span class="value">countryside</span><span class="value">Kamnik</span></div> <div class="field field-name-field-etnolog-article-pdf field-type-file field-label-above"> <div class="label-above" >Članek v pdf obliki&nbsp;</div> <span class="value"><span class="file"><img class="file-icon" alt="PDF icon" title="application/pdf" src="/modules/file/icons/application-pdf.png" /> <a href="//www.etno-muzej.si/files/etnolog/pdf/etnolog_24_klobcar_pokopavanje_0.pdf" type="application/pdf; length=227234">etnolog_24_klobcar_pokopavanje.pdf</a></span></span></div> <div class="field field-name-body field-type-text-with-summary field-label-hidden"> <span class="value"><p>The research of the burial of Carnival in Kamnik and its environs, with special emphasis on the post-war period, explores the memories and ideas of the workers in the Kamnik factories and the inhabitants of the Tuhinj Valley, who were socially most active and conspicuous in the socialist period. In the research of everyday life in Kamnik and its wider environs, where many questions referred to the folk song heritage and practices, this part of the area had indeed remained in the background. The burial of Carnival in Kamnik as a case study revealed a completely different image from the one obtained when superficially meeting with it, especially when faced with evaluations based on ideological opinions. The latter interpretation explained the burial of Carnival as an event aimed at ridiculing the Church and instigated by the Communist Party, i.e. as a faked tradition. The research however showed that the burial of Carnival was staged in the town already before the Second World War, and that it was also traditional in some places in the surrounding countryside. After the Second World War, the burial as the conclusion of the Carnival events obtained a special place and was organised by the workers of the Kamnik factories. In the factories Ash Wednesday meant that Carnival was buried by "driving a board", something the workers were familiar with from pre-war and post-war practices in the villages, and the critical point was aimed at the female employees in the administration. In these processions someone was usually dressed as a priest, but most people did not consider it a key role or a disturbing inclusion. "Driving a board" was interpreted by some people as folklore. The burial of Carnival was thus a recognisable workers' ritual practice after the Second World War, and it was all the more important because the new regime considered it ideologically harmless, while at the same time it enabled people to vent criticism, though at a very understated level. Reducing the social need for criticism in this way, which increased the role of workers' self-management, the changed attitude to marriage and unmarried couples, and the options for entertainment provided by the more sumptuous celebrations of Women's Day were the main factors that led to abandoning the ritual in the factories, while the burial of Carnival in the gunpowder factory gradually expanded into a Carnival event in the town centre. Following this change, the burial of Carnival was adopted by the villagers of the Tuhinj Valley in the late 1960s. With this transfer the event saw new transformations and new interpretations. The transfer of the burial of Carnival from the villages to the factories, and from the factories to the town streets, reflected its adaptation to the needs of the community, and simultaneously drew attention to the power relationship and its changing. The burial of Carnival in Kamnik and its different interpretations thus revealed developments in post-war Kamnik, deriving from the general social changes after the war, including ideological changes and the changing relationship between the town and the countryside. Analysing the different interpretations of the burial of Carnival in Kamnik revealed dividing lines between the town and villages, and others between the different social groups; however, more than the dividing lines between different ideologies, the essential differences were between the diverse personal experiences of people, related to their opinion of the past and ideologies. This revealed not only a different image of the ritual practice of burying Carnival, but also revealed life practices and a mentality I was not familiar with, but which marked life in the factories after the Second World War, and different opinions about the Tuhinj Valley during the Second World War and after it.</p></span></div> <ul class="links inline"><li class="addtoany first"><span><span class="a2a_kit a2a_kit_size_32 a2a_target addtoany_list" id="da2a_1"> <a class="a2a_button_facebook"></a> <a class="a2a_button_twitter"></a> <a class="a2a_button_instagram" href="https://www.instagram.com/etnografski_muzej/"></a> </span> <script type="text/javascript"> <!--//--><![CDATA[//><!-- if(window.da2a)da2a.script_load(); //--><!]]> </script></span></li> <li class="translation_sl last"><a href="/sl/etnolog/etnolog-24-2014/pokopavanje-pusta-v-socializmu-in-interpretacije-oblasti" title="Pokopavanje Pusta v socializmu in interpretacije oblasti" class="translation-link">Slv</a></li> </ul> Sat, 07 Nov 2015 03:03:41 +0000 admin 35468 at https://www.etno-muzej.si Zagovori - magične korenine medicine https://www.etno-muzej.si/en/etnolog/etnolog-10-2000/zagovori-magicne-korenine-medicine <div class="field field-name-node-crumbs field-type-ds field-label-hidden"> <span class="value"><nav class="breadcrumb" role="navigation"><ol class="crumbs"><li><a href="/">Home</a></li><li><a href="/en/etnolog/etnolog">Etnolog</a></li><li><a href="/en/etnolog/etnolog-10-2000">Etnolog 10 (2000)</a></li><li><a href="/en/etnolog/etnolog-10-2000/zagovori-magicne-korenine-medicine">Zagovori - magične korenine medicine</a></li></ol></nav></span></div> <div class="field field-name-title field-type-ds field-label-hidden"> <span class="value"><h1>Zagovori - magične korenine medicine</h1></span></div> <div class="field field-name-field-etnolog-issue field-type-taxonomy-term-reference field-label-above"> <div class="label-above" >Številka revije&nbsp;</div> <span class="value"><a href="/en/etnolog/etnolog-10-2000">Etnolog 10 (2000)</a></span></div> <div class="field field-name-field-etnolog-pages field-type-text field-label-above"> <div class="label-above" >Strani&nbsp;</div> <span class="value">085-094</span></div> <div class="field field-name-field-etnolog-author field-type-taxonomy-term-reference field-label-above"> <div class="label-above" >Avtor&nbsp;</div> <span class="value">Zvonka Zupanič Slavec</span></div> <div class="field field-name-field-etnolog-keywords field-type-taxonomy-term-reference field-label-above"> <div class="label-above" >Ključne besede&nbsp;</div> <span class="value">folk medicine</span><span class="value">incantations</span><span class="value">magic</span><span class="value">rituals</span><span class="value">suggestive effects</span><span class="value">linguistic variety</span></div> <div class="field field-name-field-etnolog-article-pdf field-type-file field-label-above"> <div class="label-above" >Članek v pdf obliki&nbsp;</div> <span class="value"><span class="file"><img class="file-icon" alt="PDF icon" title="application/pdf" src="/modules/file/icons/application-pdf.png" /> <a href="//www.etno-muzej.si/files/etnolog/pdf/0354-0316_10_zupanic_slavec_zagovori.pdf" type="application/pdf; length=294585">0354-0316_10_zupanic_slavec_zagovori.pdf</a></span></span></div> <div class="field field-name-body field-type-text-with-summary field-label-hidden"> <span class="value"><p>Incantations are the most archaic element in the treasury of folk medical knowledge and no other element is vanishing so fast. Some decades ago incantations were used in folk medicine by only 15% of the Slovenes, while the other practises of folk medicine were based on traditional and empirical knowledge about the curative effects of active substances of plant and animal origin. Nowadays the relation between the magical and religious approach to treating diseases on the one hand, and the scientific approach on the other hand, is probably identical, but what has changed is that the magical and religious component has been replaced by alternative medicine.</p> </span></div> <ul class="links inline"><li class="addtoany first"><span><span class="a2a_kit a2a_kit_size_32 a2a_target addtoany_list" id="da2a_2"> <a class="a2a_button_facebook"></a> <a class="a2a_button_twitter"></a> <a class="a2a_button_instagram" href="https://www.instagram.com/etnografski_muzej/"></a> </span> </span></li> <li class="translation_sl last"><a href="/sl/etnolog/etnolog-10-2000/zagovori-magicne-korenine-medicine" title="Zagovori - magične korenine medicine" class="translation-link">Slv</a></li> </ul> Fri, 13 Feb 2009 23:55:03 +0000 admin 833 at https://www.etno-muzej.si The perception of the body in butoh https://www.etno-muzej.si/en/etnolog/etnolog-15-2005/the-perception-of-the-body-in-butoh <div class="field field-name-node-crumbs field-type-ds field-label-hidden"> <span class="value"><nav class="breadcrumb" role="navigation"><ol class="crumbs"><li><a href="/">Home</a></li><li><a href="/en/etnolog/etnolog">Etnolog</a></li><li><a href="/en/etnolog/etnolog-15-2005">Etnolog 15 (2005)</a></li><li><a href="/en/etnolog/etnolog-15-2005/the-perception-of-the-body-in-butoh">The perception of the body in butoh</a></li></ol></nav></span></div> <div class="field field-name-title field-type-ds field-label-hidden"> <span class="value"><h1>The perception of the body in butoh</h1></span></div> <div class="field field-name-field-etnolog-issue field-type-taxonomy-term-reference field-label-above"> <div class="label-above" >Številka revije&nbsp;</div> <span class="value"><a href="/en/etnolog/etnolog-15-2005">Etnolog 15 (2005)</a></span></div> <div class="field field-name-field-etnolog-pages field-type-text field-label-above"> <div class="label-above" >Strani&nbsp;</div> <span class="value">161-175</span></div> <div class="field field-name-field-etnolog-author field-type-taxonomy-term-reference field-label-above"> <div class="label-above" >Avtor&nbsp;</div> <span class="value">Nataša Visočnik</span></div> <div class="field field-name-field-etnolog-keywords field-type-taxonomy-term-reference field-label-above"> <div class="label-above" >Ključne besede&nbsp;</div> <span class="value">body</span><span class="value">dance</span><span class="value">butoh</span><span class="value">perception</span><span class="value">performance</span><span class="value">rituals</span></div> <div class="field field-name-field-etnolog-article-pdf field-type-file field-label-above"> <div class="label-above" >Članek v pdf obliki&nbsp;</div> <span class="value"><span class="file"><img class="file-icon" alt="PDF icon" title="application/pdf" src="/modules/file/icons/application-pdf.png" /> <a href="//www.etno-muzej.si/files/etnolog/pdf/0354-0316_15_Visocnik_Percepcija.pdf" type="application/pdf; length=90685">0354-0316_15_Visocnik_Percepcija.pdf</a></span></span></div> <div class="field field-name-body field-type-text-with-summary field-label-hidden"> <span class="value"><p>Following a brief survey of the anthropology of the body, the article addresses reflections on the body in connection with social structure and emphasises the special attitude to the body that has developed in Japan. Through an analysis of dance and the meaning of dance as a method of non-verbal communication, it attempts to shed light on the causes and effects of the butoh phenomenon in Japan. Special emphasis in this article is therefore given to the perception of the body, that is the butoh body - the actual foundation of butoh expression and aesthetics. Butoh, which is classified neither as dance nor as theatre, is then associated with performance, whose origin may be found in rituals, and as such it is a reflection of social structure.</p> </span></div> <ul class="links inline"><li class="addtoany first"><span><span class="a2a_kit a2a_kit_size_32 a2a_target addtoany_list" id="da2a_3"> <a class="a2a_button_facebook"></a> <a class="a2a_button_twitter"></a> <a class="a2a_button_instagram" href="https://www.instagram.com/etnografski_muzej/"></a> </span> </span></li> <li class="translation_sl last"><a href="/sl/etnolog/etnolog-15-2005/percepcija-telesa-v-butu" title="Percepcija telesa v butu" class="translation-link">Slv</a></li> </ul> Tue, 10 Feb 2009 23:55:22 +0000 admin 1077 at https://www.etno-muzej.si About the Custom of Repeated (Double) Burial https://www.etno-muzej.si/en/etnolog/etnolog-91-1999/about-the-custom-of-repeated-double-burial <div class="field field-name-node-crumbs field-type-ds field-label-hidden"> <span class="value"><nav class="breadcrumb" role="navigation"><ol class="crumbs"><li><a href="/">Home</a></li><li><a href="/en/etnolog/etnolog">Etnolog</a></li><li><a href="/en/etnolog/etnolog-91-1999">Etnolog 9/1 (1999)</a></li><li><a href="/en/etnolog/etnolog-91-1999/about-the-custom-of-repeated-double-burial">About the Custom of Repeated (Double) Burial</a></li></ol></nav></span></div> <div class="field field-name-title field-type-ds field-label-hidden"> <span class="value"><h1>About the Custom of Repeated (Double) Burial</h1></span></div> <div class="field field-name-field-etnolog-issue field-type-taxonomy-term-reference field-label-above"> <div class="label-above" >Številka revije&nbsp;</div> <span class="value"><a href="/en/etnolog/etnolog-91-1999">Etnolog 9/1 (1999)</a></span></div> <div class="field field-name-field-etnolog-pages field-type-text field-label-above"> <div class="label-above" >Strani&nbsp;</div> <span class="value">137-144</span></div> <div class="field field-name-field-etnolog-author field-type-taxonomy-term-reference field-label-above"> <div class="label-above" >Avtor&nbsp;</div> <span class="value">Branko Đaković</span></div> <div class="field field-name-field-etnolog-keywords field-type-taxonomy-term-reference field-label-above"> <div class="label-above" >Ključne besede&nbsp;</div> <span class="value">customs</span><span class="value">rituals</span><span class="value">funerals</span><span class="value">double (repeated) burials</span><span class="value">questionnaries</span></div> <div class="field field-name-field-etnolog-article-pdf field-type-file field-label-above"> <div class="label-above" >Članek v pdf obliki&nbsp;</div> <span class="value"><span class="file"><img class="file-icon" alt="PDF icon" title="application/pdf" src="/modules/file/icons/application-pdf.png" /> <a href="//www.etno-muzej.si/files/etnolog/pdf/0354-0316_09_1_dzakovic_o_segi.pdf" type="application/pdf; length=139426">0354-0316_09_1_dzakovic_o_segi.pdf</a></span></span></div> <div class="field field-name-body field-type-text-with-summary field-label-hidden"> <span class="value"><p>The existence and practising of new rituals is not unknown to our everyday life, especially when it concerns the changes in social and political life. The exhumation and transport of the posthumous remains with repeated burial in “native place” of important and cult personalities is in fact transmission of old cultural patterns adjusted to new cultural (and not only cultural) context.In the cycle of posthumous and funeral customs, repeated or “double” burial, digging up and disinterring the grave, “meeting” or “seeing” the deceased is of great importance. There has been doubts about the exact name of the custom concerning its complex structure and contents.<br /> The data about spreading different rituals which are connected (or could be connected) which such a custom in many nations and cultures throughout the world confirm its universal anthropological context. The notes from the south Slavic regions which direct to the existence of the mentioned custom and suggest a research approach could be dated from the first half of the 9th century. When in the 20th century ethnology became recognised as a separate humanistic science, analytic considerations where published by many scholars.<br /> The immediate motive for the research in this field and the existence of new rituals was the recent unpublished material of the Ethnological Atlas of Yugoslavia, collected in the questionnaire carried out by Centre for Ethnological Cartography, the Department of Ethnology, Faculty of Arts, Zagreb. The complexity of this theme is evident. The fact that the theme No. 129 (digging out the posthumous reminds and repeated burial) was arranged so that nine groups of questions about different rituals build the structure of the custom of showing respect to posthumous remains.<br /> According to the available materials it is noticed that digging up the graves and repeating the burials (accompanied with different rituals) come from more or less understandable reasons and motives at different time intervals, from 40 days to 30 or more years. Sometimes the reasons are merely practical (lack of space for a new burial) but the usual respect for the found posthumous remains is always present, except in the cases when it is not welcome, or the cases when digging of the graves and graveyards is impossible (this directs to some other traditions).<br /> It seems, however, that the key for solving the problem even before giving any hypothesis is found in research and reliable interpretations of the ritual which is a part of the procedure of digging out the graves.<br /> According to this, it is obvious that there are two different traditions:<br /> a.) Disinterring the grave to examine the condition of the corpse connected with the beliefs about werewolves and vampires.<br /> b.) Paying respect in different ways.<br /> The repeated (double) burial (b.) could be carefully analysed in all its parts by dividing important details (the procedure with the skull, the parts of the skeleton or remains, washing with water and/or wine, wrapping in white linen or bag, cap or woman’s scarf, sanctification with or without carrying the remains to church, repeated burial with the identical ritual as the first time, repeated placing into the grave in which a new corpse is put. The place of burial: beside the head, feet or loins, under the coffin, on the coffin, in one corner of the grave or in some place in the graveyard or in a common charnel-house, etc.).<br /> Not less important, but more difficult to understand, is the correct interpretation of the reasons which cause this phenomenon: from the “understandable” (such as great sorrow) to those “to see if the body is rotted” or “to let the sun warm the bones once more”.<br /> A detailed typology based on a precise analysis of all relevant facts and cartographic elaboration followed by a comparative research would guide the research to the correct hypothesis and proper conclusions. In this way the more or less inventive, convincing or unconvincing speculations would be avoided.</p> </span></div> <ul class="links inline"><li class="addtoany first"><span><span class="a2a_kit a2a_kit_size_32 a2a_target addtoany_list" id="da2a_4"> <a class="a2a_button_facebook"></a> <a class="a2a_button_twitter"></a> <a class="a2a_button_instagram" href="https://www.instagram.com/etnografski_muzej/"></a> </span> </span></li> <li class="translation_sl last"><a href="/sl/etnolog/etnolog-91-1999/o-segi-ponovnega-dvojnega-pokopa" title="O šegi ponovnega (dvojnega) pokopa" class="translation-link">Slv</a></li> </ul> Sun, 08 Feb 2009 23:54:58 +0000 admin 775 at https://www.etno-muzej.si