U radu se analizira konstrukcija majčinstva u Kumičićevu romanu Olga i Lina. Naglasak je na likovima majki koje su u romanu oblikovane kao “dobra”, odnosno “loša” majka. Osnovnim istraživačkim pitanjima rada istražuje se što je to što Kumičićevu “dobru” majku čini “dobrom”, a koje su osobine njegove “loše” majke. Ispituje se je li riječ o standardnim modelima majčinstva ili o autorovu otklonu od društvenih i literarnih konvencija te zbog čega se majčinstvo pojavljuje kao važna tema u Kumičićevu romanu.
{"title":"Kumičićeve literarne majke","authors":"Brigita Miloš, Dubravka Dulibić-Paljar","doi":"10.15176/vol59no107","DOIUrl":"https://doi.org/10.15176/vol59no107","url":null,"abstract":"U radu se analizira konstrukcija majčinstva u Kumičićevu romanu Olga i Lina. Naglasak je na likovima majki koje su u romanu oblikovane kao “dobra”, odnosno “loša” majka. Osnovnim istraživačkim pitanjima rada istražuje se što je to što Kumičićevu “dobru” majku čini “dobrom”, a koje su osobine njegove “loše” majke. Ispituje se je li riječ o standardnim modelima majčinstva ili o autorovu otklonu od društvenih i literarnih konvencija te zbog čega se majčinstvo pojavljuje kao važna tema u Kumičićevu romanu.","PeriodicalId":38816,"journal":{"name":"Narodna Umjetnost","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44088825","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}
U ovome se članku bavimo budućnostima kao kulturnoantropološkim predmetom istraživanja i analitičkim pojmom predstavljajući studije objavljene u posljednjih pedesetak godina od onih koje se smještaju u domenu “kulturne futuristike” i anticipatorne antropologije do onih u kojima se istaknutije profilira antropologija budućnosti. Različite pristupe zahvaćamo komparativno i problemski (budućnost kao kulturna činjenica, multitemporalnost, temporalno djelovanje, metafizički prezentizam, mnogobrojne budućnosti i dr.) te obrazlažemo okvire istraživanja koje razvijamo unutar aktualnog istraživačkog projekta o urbanim budućnostima. Stvaranje budućnosti se u ovome projektu odnosi na sveobuhvatno razumijevanje čimbenika i procesa koji se povezuju u zamišljanju, anticipaciji i percepciji kolektivnih budućnosti kao i u modalitetima angažmana, vrijednosti, navika praksi i afekata, koji konstruiraju specifične odnose prema budućnostima u svakodnevnom životu.
{"title":"Etnologija i kulturna antropologija budućnosti","authors":"Valentina Gulin Zrnić, Saša Poljak Istenič","doi":"10.15176/vol59no109","DOIUrl":"https://doi.org/10.15176/vol59no109","url":null,"abstract":"U ovome se članku bavimo budućnostima kao kulturnoantropološkim predmetom istraživanja i analitičkim pojmom predstavljajući studije objavljene u posljednjih pedesetak godina od onih koje se smještaju u domenu “kulturne futuristike” i anticipatorne antropologije do onih u kojima se istaknutije profilira antropologija budućnosti. Različite pristupe zahvaćamo komparativno i problemski (budućnost kao kulturna činjenica, multitemporalnost, temporalno djelovanje, metafizički prezentizam, mnogobrojne budućnosti i dr.) te obrazlažemo okvire istraživanja koje razvijamo unutar aktualnog istraživačkog projekta o urbanim budućnostima. Stvaranje budućnosti se u ovome projektu odnosi na sveobuhvatno razumijevanje čimbenika i procesa koji se povezuju u zamišljanju, anticipaciji i percepciji kolektivnih budućnosti kao i u modalitetima angažmana, vrijednosti, navika praksi i afekata, koji konstruiraju specifične odnose prema budućnostima u svakodnevnom životu.","PeriodicalId":38816,"journal":{"name":"Narodna Umjetnost","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47387253","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}
U radu autor istražuje tradicijsko vjerovanje u nadnaravno biće mogut koje se javlja na području Turopolja. Budući da o tom vjerovanju postoji samo jedan rad koji je 1953. godine objavio Drago Chloupek, autor je proveo nova terenska istraživanja u Turopolju u jesen 2021. godine. Tijekom istraživanja nije pronašao jasna vjerovanja o mogutima koji mogu letjeti, boriti se s drugim mogutima u oblacima ili u šumi pretvoreni u svinje, nego samo svjedočenja o susretu s gorostasima odjevenim u crno koji se javljaju u misterioznim okolnostima i na liminalnim mjestima. Ti elementi koje prepoznajemo i kod moguta zrcale se u novoprikupljenim pričama o susretu s mračnjakom, mothmanom, železnim i drugim sličnim bićima. Svjestan da su tradicijska vjerovanja fluidna i promjenjiva ovisno o aktualnim psihosocijalnim, kulturnim i političkim stanjima (Fischer 2003: 34), autor u radu pokazuje kako je moguće da je jedno starije vjerovanje s područja Turopolja prošlo nekoliko transformacija uvjetovanih potrebama zajednice i vremena u kojima je nastajalo.
{"title":"U potrazi za mogutom ili o mogućim transformacijama jednog tradicijskog vjerovanja","authors":"Luka Šešo","doi":"10.15176/vol59no105","DOIUrl":"https://doi.org/10.15176/vol59no105","url":null,"abstract":"U radu autor istražuje tradicijsko vjerovanje u nadnaravno biće mogut koje se javlja na području Turopolja. Budući da o tom vjerovanju postoji samo jedan rad koji je 1953. godine objavio Drago Chloupek, autor je proveo nova terenska istraživanja u Turopolju u jesen 2021. godine. Tijekom istraživanja nije pronašao jasna vjerovanja o mogutima koji mogu letjeti, boriti se s drugim mogutima u oblacima ili u šumi pretvoreni u svinje, nego samo svjedočenja o susretu s gorostasima odjevenim u crno koji se javljaju u misterioznim okolnostima i na liminalnim mjestima. Ti elementi koje prepoznajemo i kod moguta zrcale se u novoprikupljenim pričama o susretu s mračnjakom, mothmanom, železnim i drugim sličnim bićima. Svjestan da su tradicijska vjerovanja fluidna i promjenjiva ovisno o aktualnim psihosocijalnim, kulturnim i političkim stanjima (Fischer 2003: 34), autor u radu pokazuje kako je moguće da je jedno starije vjerovanje s područja Turopolja prošlo nekoliko transformacija uvjetovanih potrebama zajednice i vremena u kojima je nastajalo.","PeriodicalId":38816,"journal":{"name":"Narodna Umjetnost","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44323100","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}
In Serbian and Croatian, the word žrtva “sacrifice, victim” has two basic meanings: 1. a ritually executed person or animal as offering to a deity, and 2. a person who was killed by accident, through no fault of their own (in a car accident, a fire, by lightning, etc.), or someone who has suffered as a result of someone else’s actions (a victim of violence, cheating, conspiracy, etc.). On the basic level, the two meanings overlap and cover the same archaic notion of victim, which 1. links community to transcendental spheres (communication with god/s, based on a connection between giving and receiving in return, which is unquestionable in traditional cultures), or 2. acts as a (fundamental) way in which gods appear in the human world (punishment as proof of gods’ existence). In both cases, folk narratives abolish empathy with the victims (even if death comes for ritual reasons or as an exemplum) and often conceptualize the victim in animalistic terms (e.g., jagnje đurđevsko “St. George’s Day lamb”– a lamb slaughtered on the main spring holiday, St. George’s Day; kurban). The concept of communicating with god through the victim is radically criticized in modern literature, also in terms of the lamb (Thomas Mann, The Tables of the Law [Das Gesetz], 1944; Joseph and his brothers [Joseph und seine Brüder], 1933–1943; Jose Saramago, The Gospel According to Jesus Christ [O Evangelho Segundo Jesus Cristo], 1991; Cain [Caim], 2009).
在塞尔维亚语和克罗地亚语中，“牺牲，受害者”一词有两个基本含义：1。仪式上处死的人或动物，作为对神的供奉。非因自身过错（车祸、火灾、闪电等）而意外死亡的人，或因他人行为而遭受痛苦的人（暴力、欺骗、阴谋等的受害者）。在基本层面上，这两个含义重叠，涵盖了相同的受害者概念，即1。将社区与超验领域联系起来（与上帝的沟通，基于给予和接受回报之间的联系，这在传统文化中是毋庸置疑的），或2。作为神在人类世界中出现的一种（基本的）方式（惩罚是神存在的证明）。在这两种情况下，民间叙事都废除了对受害者的同情（即使死亡是出于仪式原因或作为一个例子），并经常用动物主义的术语来概念化受害者（例如，jagnjeřurřevsko“圣乔治节羔羊”——一只在春季主要节日圣乔治节屠宰的羔羊；库尔班）。通过受害者与上帝沟通的概念在现代文学中受到了根本性的批评，也受到了羔羊的批评（Thomas Mann，《法律表》[Das Gesetz]，1944年；Joseph和他的兄弟Joseph und seine Brüder]，1933-1943；Jose Saramago，《耶稣基督福音》[O Evangelho Segundo Jesus Cristo]，1991年；Cain[Caim]，2009年）。
{"title":"“St. George’s Day Lamb” Victim and Empathy","authors":"Lidija Delić","doi":"10.15176/vol59no103","DOIUrl":"https://doi.org/10.15176/vol59no103","url":null,"abstract":"In Serbian and Croatian, the word žrtva “sacrifice, victim” has two basic meanings: 1. a ritually executed person or animal as offering to a deity, and 2. a person who was killed by accident, through no fault of their own (in a car accident, a fire, by lightning, etc.), or someone who has suffered as a result of someone else’s actions (a victim of violence, cheating, conspiracy, etc.). On the basic level, the two meanings overlap and cover the same archaic notion of victim, which 1. links community to transcendental spheres (communication with god/s, based on a connection between giving and receiving in return, which is unquestionable in traditional cultures), or 2. acts as a (fundamental) way in which gods appear in the human world (punishment as proof of gods’ existence). In both cases, folk narratives abolish empathy with the victims (even if death comes for ritual reasons or as an exemplum) and often conceptualize the victim in animalistic terms (e.g., jagnje đurđevsko “St. George’s Day lamb”– a lamb slaughtered on the main spring holiday, St. George’s Day; kurban). The concept of communicating with god through the victim is radically criticized in modern literature, also in terms of the lamb (Thomas Mann, The Tables of the Law [Das Gesetz], 1944; Joseph and his brothers [Joseph und seine Brüder], 1933–1943; Jose Saramago, The Gospel According to Jesus Christ [O Evangelho Segundo Jesus Cristo], 1991; Cain [Caim], 2009).","PeriodicalId":38816,"journal":{"name":"Narodna Umjetnost","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41797137","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}
A tangible aspect that points to a historic past of the Korčula moreška is the skirted costume, which is unlike any other outfit worn on the island or elsewhere in Croatia. Recently, mid-seventeenth century archival costume illustrations of noble court ballets in Turin as well as costume designs of royal French productions in Paris were shared online, providing illustration of dance costuming in the theater. Popular Venetian public theater productions started in 1637 – studied by theater, stage costume, and dance researchers – reveal the importance of Roman features in costuming to denote nobility, strength, and leadership in theatrical spectacles. This Roman costume feature brings credence to the first known written description of a “Roman-Oriental” costume from the report of a moreška performance during the Saxon King’s visit to Korčula in 1838. Both the 17th century courtly spectacles and the Venetian public theater with many king-led combat dances thus extend our knowledge about costuming – sufficiently to warrant further research into the seventeenth century roots of Korčula moreška costuming.
{"title":"17th Century Costuming Features of Korčula’s Moreška","authors":"Elsie Ivancich Dunin","doi":"10.15176/vol59no108","DOIUrl":"https://doi.org/10.15176/vol59no108","url":null,"abstract":"A tangible aspect that points to a historic past of the Korčula moreška is the skirted costume, which is unlike any other outfit worn on the island or elsewhere in Croatia. Recently, mid-seventeenth century archival costume illustrations of noble court ballets in Turin as well as costume designs of royal French productions in Paris were shared online, providing illustration of dance costuming in the theater. Popular Venetian public theater productions started in 1637 – studied by theater, stage costume, and dance researchers – reveal the importance of Roman features in costuming to denote nobility, strength, and leadership in theatrical spectacles. This Roman costume feature brings credence to the first known written description of a “Roman-Oriental” costume from the report of a moreška performance during the Saxon King’s visit to Korčula in 1838. Both the 17th century courtly spectacles and the Venetian public theater with many king-led combat dances thus extend our knowledge about costuming – sufficiently to warrant further research into the seventeenth century roots of Korčula moreška costuming.","PeriodicalId":38816,"journal":{"name":"Narodna Umjetnost","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41783482","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}
U članku se analiziraju svjedočenja žena i muškaraca koji su djetinjstvo i mladost proveli u socijalizmu te odrastao život u kapitalizmu, a koje je Svetlana Aleksievič sabrala i objavila u jednoj od svojih najpopularnijih knjiga Rabljeno doba (kraj crvenog čovjeka) [Vremja sekond hènd (konec krasnogo čeloveka), 2013]. Rad promatra kako kroz materijalne predmete – novac kao u najdoslovnijem smislu “korijensku metaforu” (Shell 1995) i druge predmete potrošnje – njezini sugovornici vide, tumače i predočuju tranziciju. Nadovezujući se na istraživanja Mauricea Halbwachsa o društvenim okvirima pamćenja te Jana Assmanna i Pierrea Nore o prošlosti kao uvijek aktualnom fenomenu jer ga oblikuje pojedinčev odnos prema sadašnjosti, postavljam tezu da je u predočavanju socijalizma za Aleksievičine sugovornike ključan njihov doživljaj tranzicije i kapitalističke suvremenosti. Rabljeno doba nudi prikaz afektivnog života kapitalizma u postsovjetskoj svakodnevici iz kojeg je moguće predočiti i njegovu moralnu ekonomiju. U drugom dijelu rada kritički pristupam autorskome glasu Svetlane Aleksievič (vidljivom na različitim razinama njezinih djela) pokazujući da on često stigmatizira iskustvo svojih sugovornika, što se osobito jasno vidi u autoričinu tretmanu nostalgije prema sovjetskoj prošlosti kojom se nameće moralna ekonomija koja ne proizlazi iz iskazanih afekata u samim svjedočenjima njezinih sugovornika.
这篇文章分析了斯维特拉娜·阿列克谢维奇收集并发表在她最受欢迎的书之一《Rabljeno时代》（红人的终结）中的那些在社会主义中度过童年和青年时代、在资本主义中长大的男女的证词。这项工作观察到，通过实物——金钱作为字面上的“根隐喻”（Shell 1995）和其他消费项目——它的合作伙伴看到、解释和预测了转变。提到Maurice Halbwachs对社会记忆框架的研究，以及Jana Assmanna和Pierre Nora对过去的研究，因为过去是由个人与现在的关系所塑造的，所以这是一种持续的现象。时间的使用提供了资本主义在后苏联议程中有效生活的观点，从中可以预测其道德经济。在作品的第二部分，我批评了作者Svetlane Aleksievic的声音（在作品的不同层面上都可以看到），表明他经常污蔑同事的经历，što se osobito jasno vidi u autoričinu tretmanu nostalije prema sovjetskoj prošlosti kojom se nameće moralna ekonomija koja ne proizlazi iz iskazanih afekata u samim svjedočenjima njezinih sugovornika。
{"title":"“Neka sam ja sovjetska krhotina… Ali i to je bolje nego kupi-prodaj… Kupi…”","authors":"Danijela Lugarić Vukas","doi":"10.15176/vol59no106","DOIUrl":"https://doi.org/10.15176/vol59no106","url":null,"abstract":"U članku se analiziraju svjedočenja žena i muškaraca koji su djetinjstvo i mladost proveli u socijalizmu te odrastao život u kapitalizmu, a koje je Svetlana Aleksievič sabrala i objavila u jednoj od svojih najpopularnijih knjiga Rabljeno doba (kraj crvenog čovjeka) [Vremja sekond hènd (konec krasnogo čeloveka), 2013]. Rad promatra kako kroz materijalne predmete – novac kao u najdoslovnijem smislu “korijensku metaforu” (Shell 1995) i druge predmete potrošnje – njezini sugovornici vide, tumače i predočuju tranziciju. Nadovezujući se na istraživanja Mauricea Halbwachsa o društvenim okvirima pamćenja te Jana Assmanna i Pierrea Nore o prošlosti kao uvijek aktualnom fenomenu jer ga oblikuje pojedinčev odnos prema sadašnjosti, postavljam tezu da je u predočavanju socijalizma za Aleksievičine sugovornike ključan njihov doživljaj tranzicije i kapitalističke suvremenosti. Rabljeno doba nudi prikaz afektivnog života kapitalizma u postsovjetskoj svakodnevici iz kojeg je moguće predočiti i njegovu moralnu ekonomiju. U drugom dijelu rada kritički pristupam autorskome glasu Svetlane Aleksievič (vidljivom na različitim razinama njezinih djela) pokazujući da on često stigmatizira iskustvo svojih sugovornika, što se osobito jasno vidi u autoričinu tretmanu nostalgije prema sovjetskoj prošlosti kojom se nameće moralna ekonomija koja ne proizlazi iz iskazanih afekata u samim svjedočenjima njezinih sugovornika.","PeriodicalId":38816,"journal":{"name":"Narodna Umjetnost","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49654045","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}
Local character narratives offer a fruitful corpus for exploring the relation between community belonging, identity and narrator stance. After summarizing North American scholarship on the local character genre, I explore the ways two narrators establish their storytelling rights to a rural Maine narrative tradition. Adopting an interactionist orientation toward discourse, I map the ways that the narrators position themselves with respect to each other and to their internalized other, the local character. I demonstrate that community belonging, and the storytelling rights that such belonging confers, is a discursive accomplishment that transcends stable class and geographic positions. The character story offers narrators a way to simultaneously identify with the most marginal, most emblematic members of their community while at the same time distinguishing themselves as normative citizens. Recognizing identities as plural, multi-voiced and sometimes conflicting, I challenge folklorists to explore how differently situated narrators can participate in a tradition that is attached to a particular place. I suggest we replace the notion of positionality –an enumeration of fixed identity features – with that of positioning – a discursive and social accomplishment – in our discussions of storytelling rights.
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The existence of formulas in traditional songs of various kinds has been long recognized by scholars, and the presence of formulas in traditional tales has increasingly become a subject of discussion too. This prompts the question whether an individual who has a substantial repertoire of both songs and tales would use some of the same formulas in both these two modes. Or would it be the case that, as tales and songs have their own separate norms and rules, their formulas will not involve any significant similarities? To provide an initial response to such questions, this article draws upon verbal art documented in the third quarter of the twentieth century from one remarkable Newfoundlander, whose recorded repertoire included nineteen different tales and more than thirty songs.
{"title":"Formulas in Folk Verse and Folk Prose","authors":"J. Roper","doi":"10.15176/vol59no101","DOIUrl":"https://doi.org/10.15176/vol59no101","url":null,"abstract":"The existence of formulas in traditional songs of various kinds has been long recognized by scholars, and the presence of formulas in traditional tales has increasingly become a subject of discussion too. This prompts the question whether an individual who has a substantial repertoire of both songs and tales would use some of the same formulas in both these two modes. Or would it be the case that, as tales and songs have their own separate norms and rules, their formulas will not involve any significant similarities? To provide an initial response to such questions, this article draws upon verbal art documented in the third quarter of the twentieth century from one remarkable Newfoundlander, whose recorded repertoire included nineteen different tales and more than thirty songs.","PeriodicalId":38816,"journal":{"name":"Narodna Umjetnost","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44271454","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}
The loss of control over one’s mind, body and behavior is one of the most common psychological fears that is often also expressed in belief narratives. The aim of this article is to comparatively analyse beliefs and narratives of magically-induced love in Estonian older tradition and contemporary folklore in order to find out to what extent the emphases and explanation models related to allowed and forbidden types of such magic intrusion have changed, and which elements are universal in both sources. There are several hundred archival texts about feelings and opinions related to magically-induced love in Estonian older folklore collections, but the topic is also still vital in contemporary folklore, being well visible in women’s internet forums and media narrations, and the ability to impose love magic or protect someone against it are often listed among the skills of modern healers and spiritual practitioners. The aim is to exemplify the important role of belief folklore in formulating and interpreting fears and desires related to feelings, and associated behavior over time in its interplay with societal changes.
{"title":"Fear of Magically Induced Love in Estonian Traditional and Contemporary Belief Narratives","authors":"R. Hiiemäe","doi":"10.15176/vol59no104","DOIUrl":"https://doi.org/10.15176/vol59no104","url":null,"abstract":"The loss of control over one’s mind, body and behavior is one of the most common psychological fears that is often also expressed in belief narratives. The aim of this article is to comparatively analyse beliefs and narratives of magically-induced love in Estonian older tradition and contemporary folklore in order to find out to what extent the emphases and explanation models related to allowed and forbidden types of such magic intrusion have changed, and which elements are universal in both sources. There are several hundred archival texts about feelings and opinions related to magically-induced love in Estonian older folklore collections, but the topic is also still vital in contemporary folklore, being well visible in women’s internet forums and media narrations, and the ability to impose love magic or protect someone against it are often listed among the skills of modern healers and spiritual practitioners. The aim is to exemplify the important role of belief folklore in formulating and interpreting fears and desires related to feelings, and associated behavior over time in its interplay with societal changes.","PeriodicalId":38816,"journal":{"name":"Narodna Umjetnost","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45682671","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}
Muka Isuskarstova je pučki nabožni tekst koji promiče štovanje Kristove krvi i rana. Nastao je u ranome novome vijeku kao odjek kasnosrednjovjekovnih oblika pobožnosti koji su se temeljili na retorici nabrajanja i prebrojavanja. Tipična ranonovovjekovna verzija Muke Isuskarstove sastoji se od Kristova obraćanja trima mističarkama koje su izmolile njegovu obznanu broja primljenih udaraca i prolivenih kapi krvi tijekom muke, od opisa višegodišnje molitvene pobožnosti u čast muke, od popisa milosti koje se tim oblikom pobožnosti mogu steći i od atribucije apotropejskih svojstva vlastitim prijepisima. Muka Isuskarstova je potvrđena u brojnim kulturama (npr. engleskoj, etiopskoj, irskoj, njemačkoj, talijanskoj), ali dosad nije bila zamijećena njezina raširenost na prostoru hrvatskoglagoljske pismenosti. Ovaj je članak zamišljen kao analiza sačuvanih hrvatskoglagoljskih potvrda Muke Isuskarstove i njima srodnih nabožnih tekstova u kojoj će se posebna pažnja posvetiti širemu komparativnome kontekstu. Usporedba hrvatskoglagoljske Muke Isuskarstove s talijanskim amuletom slična sadržaja koji je pronađen u Roccapelagu (Emilia-Romagna) pokazuje da je pojava Muke Isuskarstove na hrvatskoglagoljskome prostoru rezultat prekojadranskoga kulturalnoga transfera. Osim toga, u radu se pokazuje da hrvatski glagoljaši Muku Isuskarstovu nisu samo prepisivali u kodeksima nego su je doista upotrebljavali pri proizvodnji amuleta.
{"title":"Apotropejska Muka Isuskarstova","authors":"Josip Vučković","doi":"10.15176/vol58no209","DOIUrl":"https://doi.org/10.15176/vol58no209","url":null,"abstract":"Muka Isuskarstova je pučki nabožni tekst koji promiče štovanje Kristove krvi i rana. Nastao je u ranome novome vijeku kao odjek kasnosrednjovjekovnih oblika pobožnosti koji su se temeljili na retorici\u0000nabrajanja i prebrojavanja. Tipična ranonovovjekovna verzija Muke Isuskarstove sastoji se od Kristova obraćanja trima mističarkama koje su\u0000izmolile njegovu obznanu broja primljenih udaraca i prolivenih kapi krvi tijekom muke, od opisa višegodišnje molitvene pobožnosti u čast muke, od popisa milosti koje se tim oblikom pobožnosti mogu steći i od atribucije apotropejskih svojstva vlastitim prijepisima. Muka Isuskarstova je potvrđena u brojnim kulturama (npr. engleskoj, etiopskoj, irskoj, njemačkoj, talijanskoj), ali dosad nije bila zamijećena njezina raširenost na prostoru hrvatskoglagoljske pismenosti.\u0000Ovaj je članak zamišljen kao analiza sačuvanih hrvatskoglagoljskih potvrda Muke Isuskarstove i njima srodnih nabožnih tekstova u kojoj će se posebna pažnja posvetiti širemu komparativnome kontekstu. Usporedba hrvatskoglagoljske Muke Isuskarstove s talijanskim amuletom slična sadržaja koji je pronađen u Roccapelagu (Emilia-Romagna) pokazuje da je pojava Muke Isuskarstove na hrvatskoglagoljskome prostoru rezultat prekojadranskoga kulturalnoga transfera. Osim toga, u radu se pokazuje da hrvatski glagoljaši Muku Isuskarstovu nisu samo prepisivali u kodeksima nego su je doista upotrebljavali pri proizvodnji amuleta.","PeriodicalId":38816,"journal":{"name":"Narodna Umjetnost","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46494795","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}
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