Pub Date : 2022-12-21DOI: 10.15378/1848-9540.2022.45.05
M. Habinc
This article, which is informed by a study of secondhand clothing retail, aims to reflect methodologically on various correspondences surrounding sources and correspondences between sources and a researcher. The article discusses the influence such correspondences might have on interpreting, perceiving, and explaining the researched phenomenon of secondhand clothing retail. It reviews what authors of various sources focused upon while photographing, writing, or talking about mostly Slovene and Slovak commission shops. It also exposes a part of the author’s research process, discusses public media’s agenda, and questions what affected either researcher or media contributors to address the selected parts of the researched topic. The author claims that care and the possibility of changing perceptions result primarily from the emotional, moral, or political correspondence between, for example, the researcher’s values or interests and those of various sources. Therefore, an individual’s auto-reflectivity and sincerity are a crucial part of the research as well as a process of interpretation.
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Pub Date : 2021-12-20DOI: 10.15378/1848-9540.2021.44.06
Oluwafunminiyi Raheem
Building on Celeste Ray’s extensive research on Ireland’s holy wells, I show how folk liturgies underlie meanings that are closely related to some of the practices that manifest around holy wells among the Yoruba in southwest Nigeria – meanings that are often neglected in the holy wells literature. I adapt some holy wells terms as they appear in existing studies for illustrative as well as for comparative purposes. Their interpretation and analysis will, however, focus on the liturgical narratives that best fit the article’s perception of what is local to holy wells among the Yoruba. With a focus on two holy wells, Olokun and Ori Aye, the article draws on the testimonies of local knowledge, close research encounters of ritual practices and performances and readings from extant literature to open the window through which holy wells and their various manifestations in the socio-cultural life among the Yoruba could be properly assessed and adequately understood.
{"title":"Folk Liturgies and Narratives of Holy Wells among the Yoruba of Southwest Nigeria","authors":"Oluwafunminiyi Raheem","doi":"10.15378/1848-9540.2021.44.06","DOIUrl":"https://doi.org/10.15378/1848-9540.2021.44.06","url":null,"abstract":"Building on Celeste Ray’s extensive research on Ireland’s holy wells, I show how folk liturgies underlie meanings that are closely related to some of the practices that manifest around holy wells among the Yoruba in southwest Nigeria – meanings that are often neglected in the holy wells literature. I adapt some holy wells terms as they appear in existing studies for illustrative as well as for comparative purposes. Their interpretation and analysis will, however, focus on the liturgical narratives that best fit the article’s perception of what is local to holy wells among the Yoruba. With a focus on two holy wells, Olokun and Ori Aye, the article draws on the testimonies of local knowledge, close research encounters of ritual practices and performances and readings from extant literature to open the window through which holy wells and their various manifestations in the socio-cultural life among the Yoruba could be properly assessed and adequately understood.","PeriodicalId":40979,"journal":{"name":"Etnoloska Tribina","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48113622","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}
Pub Date : 2021-12-20DOI: 10.15378/1848-9540.2021.44.11
Marijana Hameršak, Iva Pleše
Hidden migrant routes through Croatia lead through forest areas (among other types of terrain) which include those along state borders, but also forests in the interior of the territory. Those forests can variously be seen as shelters for migrants, albeit harsh, or as green tunnels leading to desired destinations, and as scenes of suffering and violence. This article approaches the forests in question as landscapes that have been transformed from a neutral natural environment into active factors for creating and maintaining border control regimes and deterring and expelling unwanted migrants. Based on our long-term field research and publicly available (archival, media and other) sources, we seek to document, interpret, and interconnect the objects and practices involved in constructing the forest as a hostile terrain and perilous environment for migrants, and as an important element in controlling unwanted migrations. These are, on the one hand, objects and practices that intervene into forests, such as setting up cameras or cutting down trees, and, on the other, interventions that take place in forests, such as police interception or expulsion. Apart from these external interventions, in this context of remodeling forests into dangerous environments, one can also discuss the role of nature itself and its characteristics, as well as the causes of why migrants find themselves in nature in the first place. Although, at first glance, it seems that people on the move choose the forest as the place and route of their movement of their own volition, they are pushed and expelled into these forests by exclusionary policies (visa regimes, asylum systems, etc.). This, ultimately, classifies forests in Croatia as weaponized landscapes of exclusion and death, such as the desert (e.g., De León 2015), mountain (Del Biaggio et al. 2020), maritime (e.g., Albahari 2015) or archipelago (Mountz 2017) landscapes
穿越克罗地亚的隐蔽移民路线穿过森林地区(除其他类型的地形外)，其中包括沿国家边界的地区，但也包括领土内部的森林。这些森林可以被看作是移民的庇护所，尽管条件恶劣，或者是通往理想目的地的绿色隧道，以及痛苦和暴力的场景。本文将森林视为一种景观，从中性的自然环境转变为建立和维持边境管制制度以及阻止和驱逐不受欢迎的移民的积极因素。基于我们长期的实地研究和公开的(档案、媒体和其他)资源，我们试图记录、解释和联系与森林建设有关的对象和实践，将其作为一个对移民来说充满敌意的地形和危险的环境，并将其作为控制不必要移民的重要因素。一方面是干预森林的物品和做法，如设置摄像机或砍伐树木，另一方面是在森林中进行的干预，如警察拦截或驱逐。除了这些外部干预之外，在将森林重塑为危险环境的背景下，人们还可以讨论自然本身的作用及其特征，以及为什么移民首先会发现自己身处自然环境的原因。虽然乍一看，迁徙中的人们似乎是自愿选择森林作为他们迁徙的地点和路线，但他们是被排他性政策(签证制度、庇护制度等)推入森林的。最终，这将克罗地亚的森林分类为排斥和死亡的武器化景观，如沙漠(例如De León 2015)、山区(Del Biaggio et al. 2020)、海洋(例如Albahari 2015)或群岛(Mountz 2017)景观
{"title":"Forest, forest, forest. Sometimes we sleep. Walking, sleep, walking, sleep. It’s dangerous on this way","authors":"Marijana Hameršak, Iva Pleše","doi":"10.15378/1848-9540.2021.44.11","DOIUrl":"https://doi.org/10.15378/1848-9540.2021.44.11","url":null,"abstract":"Hidden migrant routes through Croatia lead through forest areas (among other types of terrain) which include those along state borders, but also forests in the interior of the territory. Those forests can variously be seen as shelters for migrants, albeit harsh, or as green tunnels leading to desired destinations, and as scenes of suffering and violence. This article approaches the forests in question as landscapes that have been transformed from a neutral natural environment into active factors for creating and maintaining border control regimes and deterring and expelling unwanted migrants. Based on our long-term field research and publicly available (archival, media and other) sources, we seek to document, interpret, and interconnect the objects and practices involved in constructing the forest as a hostile terrain and perilous environment for migrants, and as an important element in controlling unwanted migrations. These are, on the one hand, objects and practices that intervene into forests, such as setting up cameras or cutting down trees, and, on the other, interventions that take place in forests, such as police interception or expulsion. Apart from these external interventions, in this context of remodeling forests into dangerous environments, one can also discuss the role of nature itself and its characteristics, as well as the causes of why migrants find themselves in nature in the first place. Although, at first glance, it seems that people on the move choose the forest as the place and route of their movement of their own volition, they are pushed and expelled into these forests by exclusionary policies (visa regimes, asylum systems, etc.). This, ultimately, classifies forests in Croatia as weaponized landscapes of exclusion and death, such as the desert (e.g., De León 2015), mountain (Del Biaggio et al. 2020), maritime (e.g., Albahari 2015) or archipelago (Mountz 2017) landscapes","PeriodicalId":40979,"journal":{"name":"Etnoloska Tribina","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67288124","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}
Pub Date : 2021-12-20DOI: 10.15378/1848-9540.2021.44.01
Rana P.B. Singh, Pravin S. Rana, Sarvesh Kumar
The basic metaphysical frame of life in ancient India, that of sacred water (paviṭra jala) and the notion that “Water itself is life” (jala hī jivan hai), can be illustrated with case studies of two cities. Settled continuously since 1000 BCE, the cities of Varanasi and Ayodhya have been eulogized as the salvific holy-heritage cities in India known for their ritualscapes associated with sacred waters and pools. According to the ancient treatises and tales, there were fifty-four sacred tanks (kunds) and wells (kūpas) in each of these cities, and they became important sites for purification rituals, pilgrimage, healing and festive celebration by devout Hindus. After providing descriptions of the sacred water pools, this essay in part explores traditions associated with a water-pool sacred to the Sun god in both the cities. More broadly, using ancient texts, present participatory surveys, and ethnological narration, the essay considers the long-lived sacrality of water pools in these holy cities and current development strategies involving them.
古印度生命的基本形而上学框架，圣水(paviṭra jala)和“水本身就是生命”(jala hji van hai)的概念，可以用两个城市的案例研究来说明。自公元前1000年以来，瓦拉纳西和阿约提亚一直被誉为印度的救世神圣遗产城市，以其与圣水和水池相关的仪式景观而闻名。根据古代的论文和传说，这些城市中有54个神圣的坦克(kunds)和井(kūpas)，它们成为虔诚的印度教徒进行净化仪式、朝圣、治疗和节日庆祝的重要场所。在提供了对神圣水池的描述之后，这篇文章部分地探讨了两个城市中与太阳神神圣水池有关的传统。更广泛地说，本文利用古代文献、目前的参与性调查和民族学叙述，考虑了这些圣城中长期存在的水池的神圣性以及涉及它们的当前发展战略。
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Pub Date : 2021-12-20DOI: 10.15378/1848-9540.2021.44.05
Jeane C. Peracullo
The Virgen de Caysasay is one of the oldest manifestations of the Virgin Mary in the Philippines. According to popular belief, a fisherman netted her statue in the Pansipit River in 1603. Many miraculous healing events, mostly involving water, have been attributed to her. Despite the devastating effects of the climate crisis, Caysasay water spaces endure as therapeutic, healing, and ritual places. This essay examines the interlocking dynamics and vulnerabilities of bodies of water associated with the Virgen de Caysasay, their contextual sacred spaces where pieties are performed, and their surrounding communities
凯萨赛圣母是菲律宾最古老的圣母玛利亚的表现之一。根据流行的说法，1603年，一位渔夫在潘西皮特河上捕获了她的雕像。许多奇迹般的治愈事件，大多与水有关，都归功于她。尽管气候危机造成了毁灭性的影响，凯萨赛的水空间仍然作为治疗、治愈和仪式场所而存在。本文考察了与卡萨萨处女(virgin de Caysasay)有关的水体的连锁动态和脆弱性，以及他们进行虔诚活动的背景神圣空间，以及他们周围的社区
{"title":"The Vulnerable Therapeutic Water Spaces of Virgen de Caysasay","authors":"Jeane C. Peracullo","doi":"10.15378/1848-9540.2021.44.05","DOIUrl":"https://doi.org/10.15378/1848-9540.2021.44.05","url":null,"abstract":"The Virgen de Caysasay is one of the oldest manifestations of the Virgin Mary in the Philippines. According to popular belief, a fisherman netted her statue in the Pansipit River in 1603. Many miraculous healing events, mostly involving water, have been attributed to her. Despite the devastating effects of the climate crisis, Caysasay water spaces endure as therapeutic, healing, and ritual places. This essay examines the interlocking dynamics and vulnerabilities of bodies of water associated with the Virgen de Caysasay, their contextual sacred spaces where pieties are performed, and their surrounding communities","PeriodicalId":40979,"journal":{"name":"Etnoloska Tribina","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67288111","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}
Pub Date : 2021-12-20DOI: 10.15378/1848-9540.2021.44.02
Anna Perdibon
This contribution offers an anthropological view of holy waters, springs, sacred rivers, and trees in the ancient Mesopotamian religious framework. Water is omnipresent in Mesopotamian myths and rituals, particularly in association with the cosmic Apsû, the primeval source of all waters. The pristine waters flow out through springs in the mountains and form the flowing bodies of rivers. For the Babylonians and Assyrians, rivers and watercourses were sacred and cosmic entities, often worshipped as deities. The Tigris and the Euphrates particularly appeared as river deities, with life-giving, motherly, healing, and judging roles. This essay considers the interrelationships between the Apsû, springs and sacred rivers, and the associated sacred trees, mountains and anthropomorphic deities, to shed new light onto ancient Mesopotamian notions about nature, religion, and the cosmos.
{"title":"“Between the Mouth of the Two Rivers”","authors":"Anna Perdibon","doi":"10.15378/1848-9540.2021.44.02","DOIUrl":"https://doi.org/10.15378/1848-9540.2021.44.02","url":null,"abstract":"This contribution offers an anthropological view of holy waters, springs, sacred rivers, and trees in the ancient Mesopotamian religious framework. Water is omnipresent in Mesopotamian myths and rituals, particularly in association with the cosmic Apsû, the primeval source of all waters. The pristine waters flow out through springs in the mountains and form the flowing bodies of rivers. For the Babylonians and Assyrians, rivers and watercourses were sacred and cosmic entities, often worshipped as deities. The Tigris and the Euphrates particularly appeared as river deities, with life-giving, motherly, healing, and judging roles. This essay considers the interrelationships between the Apsû, springs and sacred rivers, and the associated sacred trees, mountains and anthropomorphic deities, to shed new light onto ancient Mesopotamian notions about nature, religion, and the cosmos.","PeriodicalId":40979,"journal":{"name":"Etnoloska Tribina","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67287755","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}
Pub Date : 2021-12-20DOI: 10.15378/1848-9540.2021.44.12
Dora Dunatov
U ovom se radu promatraju nastajanje, razvoj i utjecaj zadarskog tanca, jedinog plesa koji lokalna zajednica smatra specifično zadarskim. Riječ je o relativno novoj plesnoj tvorevini u domeni kulturno-umjetničkog amaterizma obrađenoj najprije iz plesnog, a potom i glazbenog aspekta. Njegovu koreografiju u Zadru pratimo od 1997. godine. Nakon šesnaestogodišnjeg izostanka sa scene, ponovno se javlja tek 2013. godine. Trenutačno ga plešu dva aktivna zadarska KUD-a čiji je nastanak usko povezan s prepoznavanjem zadarskog tanca kao vlastite tradicije. Uz glazbu i ples, u radu se obrađuje i problem izostanka folklornog amaterizma u Zadru tijekom gotovo dva desetljeća. Cilj je ovog rada rezultatima istraživanja rasvijetliti genezu plesa koji se naziva zadarskom baštinom ponajprije zahvaljujući aktivnosti dvaju zadarskih KUD-ova, te uskladiti predodžbe o starosti te tradicije
在这项工作中，观察了扎达尔斯克舞蹈的创作、发展和影响，这是当地社区认为特别具有挑战性的唯一舞蹈。这是关于一种相对较新的舞蹈生物，在文化和艺术业余主义的家中，它首先是从舞蹈，然后是音乐方面处理的。自1997年以来，我们一直在监测他在扎德鲁的矫正情况。年在离开现场六年之后，2013年将恢复。年Trenutačno ga plešu dva aktivna zadarska KUD-ačiji je nastanak usko povezan s preoznavanjem zadarskog tanca kao vlastite tradicije。除了音乐和舞蹈，扎德鲁民间传说业余爱好者的缺席问题已经处理了近20年。这项工作的目的是启发舞蹈基因，最近由于两个扎达尔斯克KUD的活动而被称为扎达尔斯克花园，并将古老和传统的预测相结合
{"title":"Zadarski tanac","authors":"Dora Dunatov","doi":"10.15378/1848-9540.2021.44.12","DOIUrl":"https://doi.org/10.15378/1848-9540.2021.44.12","url":null,"abstract":"U ovom se radu promatraju nastajanje, razvoj i utjecaj zadarskog tanca, jedinog plesa koji lokalna zajednica smatra specifično zadarskim. Riječ je o relativno novoj plesnoj tvorevini u domeni kulturno-umjetničkog amaterizma obrađenoj najprije iz plesnog, a potom i glazbenog aspekta. Njegovu koreografiju u Zadru pratimo od 1997. godine. Nakon šesnaestogodišnjeg izostanka sa scene, ponovno se javlja tek 2013. godine. Trenutačno ga plešu dva aktivna zadarska KUD-a čiji je nastanak usko povezan s prepoznavanjem zadarskog tanca kao vlastite tradicije. Uz glazbu i ples, u radu se obrađuje i problem izostanka folklornog amaterizma u Zadru tijekom gotovo dva desetljeća. Cilj je ovog rada rezultatima istraživanja rasvijetliti genezu plesa koji se naziva zadarskom baštinom ponajprije zahvaljujući aktivnosti dvaju zadarskih KUD-ova, te uskladiti predodžbe o starosti te tradicije","PeriodicalId":40979,"journal":{"name":"Etnoloska Tribina","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67288007","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}
Pub Date : 2021-12-20DOI: 10.15378/1848-9540.2021.44.03
Marlene Erschbamer
Himalayan peoples bathe in hot springs for medical and spiritual therapy. Included in local myths, hot springs are natural features that form a part of cultural memory and are social, cultural, religious, and medical venues. They also represent the tension between economic growth and environmental protection and, consequently, the competition between different parts of people’s identities. By analyzing religious, historical, and medical texts in combination with biographical accounts, a comprehensive picture of the cultural and religious significance of hot springs in the Himalayas is presented. The focus lies on Buddhist influenced societies within the Tibetan Cultural Area which are those parts in the Himalayas that have been influenced by Tibetan culture
{"title":"Better than any Doctor","authors":"Marlene Erschbamer","doi":"10.15378/1848-9540.2021.44.03","DOIUrl":"https://doi.org/10.15378/1848-9540.2021.44.03","url":null,"abstract":"Himalayan peoples bathe in hot springs for medical and spiritual therapy. Included in local myths, hot springs are natural features that form a part of cultural memory and are social, cultural, religious, and medical venues. They also represent the tension between economic growth and environmental protection and, consequently, the competition between different parts of people’s identities. By analyzing religious, historical, and medical texts in combination with biographical accounts, a comprehensive picture of the cultural and religious significance of hot springs in the Himalayas is presented. The focus lies on Buddhist influenced societies within the Tibetan Cultural Area which are those parts in the Himalayas that have been influenced by Tibetan culture","PeriodicalId":40979,"journal":{"name":"Etnoloska Tribina","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67287836","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}
Pub Date : 2021-12-20DOI: 10.15378/1848-9540.2021.44.10
Andrea Matošević
U tekstu se analizira sadržaj eseja o Napulju i njegovim stanovnicima iz sredine 1920-ih godina koje je napisao naknadno utjecajni njemački marksistički filozof i ekonomist vrlo blizak Frankfurtskoj školi – Alfred Sohn-Rethel. Ključ za čitanje tih tekstova objedinjenih pod naslovom Napoli: filozofija slomljenoga [Napoli: la filosofia del rotto] nalazi se u ideji kako za Napolitance tehnika počinje raditi tek kada je “slome” i “podrede” vlastitoj kontroli; ta teza povezuje se s antropološkom teorijom bricolera Claudea Lévija-Straussa te se pritom ukazuje na koncept poroznosti koji u ono vrijeme ima i epistemološku važnost u kontekstu interpretacija talijanskoga juga. Naposljetku, sadržaj se autorovih eseja uspoređuje s dijelom politika i rezultata uvođenja tejlorističke “znanstvene organizacije” rada dvadesetih godina u talijansku i širu privredu.
本文分析了20世纪20年代中期关于那不勒斯及其居民的文章的内容，这篇文章后来写了一位与法兰克福学派非常接近的有影响力的德国马克哲学家和经济学家Alfred Sohn Rethel。阅读这些结合在《那不勒斯：破碎者的哲学》（Naples:la philosophy del rotto）标题下的文本的关键是思考拿破仑的技术如何只有在“破碎”和“播客”控制本身的情况下才开始发挥作用；这一主题与克劳德·莱维亚·斯特劳萨的人类学理论相联系，并反映在多孔性的概念中，该概念在当时对意大利南方的解释中也具有认识论的重要性。最后，作者文章的内容与二十年来在意大利和广大企业引入技术“科学组织”工作的政策和结果相当。
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Pub Date : 2021-12-20DOI: 10.15378/1848-9540.2021.44.04
E. Platonov
Traditional Russian worldviews explained healing from water sources in terms both Protestants and Catholics would have used elsewhere in Europe: as the grace of God or as the intervention of saints through associated relics or wonder-working icons. Holy wells were freely venerated within parishes until the eighteenth century when Peter the Great and the Holy Synod (the Russian Orthodox Church’s highest governing body) forbade pilgrimage to holy wells in a reformist drive to eradicate religious “superstitions.” This essay employs primary sources to consider how nineteenth-century developments at Russian holy wells and mineral springs related to social class, economics and those eighteenth-century reforms that merged the church with government structures. While liturgical activities at holy wells and the designation of new holy wells was criminalized, mineral springs gained appeal for “scientific” cures and as resort enterprises for the upper classes
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