348 research outputs found
Mirjam Mencej: Voda v predstavah starih Slovanov o posmrtnem življenju in šegah ob smrti. Slovensko etnološko društvo, Ljubljana 1997, 185 str., 2833 sit
No full textMirjam Mencej: Voda v predstavah starih Slovanov o posmrtnem življenju in šegah ob smrti. Slovensko etnološko društvo, Ljubljana 1997 ..
Folk beliefs about the supernatural and folk/vernacular religion: Interview with Mirjam Mencej
No full textOsobnosti
Ľudové presvedčenia o nadprirodzenom a ľudovom náboženstve. Rozhovor s Mirjam Mencej.
Ľudové presvedčenia o nadprirodzených veciach patria medzi najstaršie výskumné témy vo folkloristike, etnológii a sociokultúrnej antropológii. Zvyčajne sa vysvetľujú v súvislosti s náboženskou sférou.Personalities
Folk beliefs about the supernatural are some of the oldest research topics in folkloristics, ethnology and socio-cultural anthropology. They usually have been explained in connection to the religious sphere
Uvodnik
No full textThe first issue of the journal Svetovi / Worlds contains contributions of Slovenian folklorists who in December 2021 participated in the second biennial folkloristic conference under the title Current Research in Slovenian Folkloristics, organised by Mirjam Mencej at the Department of Ethnology and Cultural Anthropology. After the conference, several researchers who in one way or another deal with folklore, or who make an important contribution to its preservation, dissemination, and awareness of its importance, were invited to submit original scholarly or professional articles to be published in the new journal. The issue contains nine contributions that pose very different research questions and deal with different types and genres of folklore – from folk narratives and songs to short folklore forms and folk dances, from folk tales, legends, to proverbs and sayings.Prva številka revije Svetovi prinaša prispevke slovenskih folkloristov in folkloristk, ki so decembra 2021 sodelovali na drugi bienalni slovenski folkloristični konferenci z naslovom Aktualne raziskave v slovenski folkloristiki, ki jo je na Oddelku za etnologijo in kulturno antropologijo organizirala Mirjam Mencej. Po konferenci so bili nekateri raziskovalci in raziskovalke, ki se ukvarjajo s slovstveno folkloro, ljudsko glasbo in plesi ali pa pomembno prispevajo k njihovemu ohranjanju in širjenju ter zavedanju njihovega pomena, povabljeni, da za potrebe revije napišejo izvirna znanstvena oziroma strokovna dela. Številka prinaša devet prispevkov, ki si zastavljajo zelo različna raziskovalna vprašanja ter obravnavajo različne vrste in žanre folklore – od pripovedne in pesemske folklore, do kratkih folklornih obrazcev in ljudskih plesov, od pravljic, povedk, pesmi, do pregovorov in frazemov
Uvodnik
No full textPrva številka revije Svetovi prinaša prispevke slovenskih folkloristov in folkloristk, ki so decembra 2021 sodelovali na drugi bienalni slovenski folkloristični konferenci z naslovom Aktualne raziskave v slovenski folkloristiki, ki jo je na Oddelku za etnologijo in kulturno antropologijo organizirala Mirjam Mencej. Po konferenci so bili nekateri raziskovalci in raziskovalke, ki se ukvarjajo s slovstveno folkloro, ljudsko glasbo in plesi ali pa pomembno prispevajo k njihovemu ohranjanju in širjenju ter zavedanju njihovega pomena, povabljeni, da za potrebe revije napišejo izvirna znanstvena oziroma strokovna dela. Številka prinaša devet prispevkov, ki si zastavljajo zelo različna raziskovalna vprašanja ter obravnavajo različne vrste in žanre folklore – od pripovedne in pesemske folklore, do kratkih folklornih obrazcev in ljudskih plesov, od pravljic, povedk, pesmi, do pregovorov in frazemov
Paved-over graveyards in Bosnia
No full textIn this article I discuss Bosnian Muslim narratives about traffic accidents and other misfortunes that occur in places where the dead were disturbed in their graves, transmitted orally and in the media. I first discuss vernacular notions about the dead exhibiting agency when their graves were being paved-over, built-over, removed or disturbed in any other way. I then discuss the roles that the narration of these stories may play for the members of the conduit. Finally, I argue that new details and interpretations that were introduced once the oral narratives entered the public media affected the overall role of the narratives about the disturbed dead – converting them from moral agents into vehicles of the ethnonationalist agenda
Reviews
No full textIvan LOZICA: Zapisano i napisano: folkloristički spisi [Written down and Written:
Folkloristic Papers]. AGM: Zagreb, 2008, 243 pp.
Ozren BITI: Kulturni bestijarij [Cultural Bestiary]. Eds.: MARJANIĆ, Suzana – ZARADIJA
KIŠ, Antonija. Hrvatska sveučilišna naklada: Zagreb, 2007, 789 pp.
Zmago ŠMITEK: Mitološko izročilo Slovencev [The Mythological Tradition of the
Slovenes – Relics of the Past] Študentska založba: Ljubljana, 2004, 429 pp. (with
drawings, paintings and photographs)
Mirjam MENCEJ: Gospodar volkov v slovanski mitologiji [The Lord of the Wolves in
Slavic Mythology]. (Županičeva knjižnica, vol. 6) Department of Ethnology and Cultural
Anthropology, Faculty of Arts: Ljubljana, 2001, 331 pp.
Mirjam MENCEJ: Coprnice so me nosile: raziskava vaškega čarovništva v vzhodni Sloveniji
na prelomu tisočletja [Witches Led Me Astray. Research of Village Witchcraft in Eastern
Slovenia at the Turn of the Millennium]. (Županičeva knjižnica, vol. 18) Department of
Ethnology and Cultural Anthropology, Faculty of Arts: Ljubljana, 2006, 302 pp.
Petru URSACHE: Camera Sambô. Introducere in opera lui Mircea Eliade. (Third revised
and elaborated edition.) Eikon Publishing House: Cluj-Napoca, 2008, 304 pp.; Mircea
ELIADE: Arta de a muri. Antologie. (Third revised and enlarged edition with selection of
texts and notes by Magda URSACHE and Petru URSACHE, preface by Petru URSACHE.) Eikon
Publishing House: Cluj-Napoca, 2006, 487 pp.; Mircea ELIADE: Mesterul Manole. Studii
de etnologie si mitologie. (Third edition with selection of texts and notes by Magda
URSACHE and Petru URSACHE, preface by Petru URSACHE.) Eikon Publishing House: ClujNapoca,
2008, 448 pp.
Marianne MESNIL: L’Ethnologue entre le dragon et le serpent. Études d’ethnologie
européenne. Marianne MESNIL – Assia POPOVA: Essais de mythologie balkanique, avantpropos
de Paul H. Stahl. (Traduit en roumain par Ioana BOT et Ana MIHĂILESCU.) Éditions
Paideia: Bucarest, 1997, 394 pp.; Marianne MESNIL – Assia POPOVA: Au-delà du Danube.
Études d’ethnologie balkanique. (Préface de Vintilă MIHĂILESCU. Traduit en roumain par
Ana MIHĂILESCU et Mariana RĂDULESCU.) Editions Paideia: Bucarest, 2007, 368 pp.
Gábor KLANICZAY– Éva PÓCS (eds.): Demons, Spirits, Witches 1–3. (1. Communicating
with the Spirits, CEU Press: Budapest – New York, 2005, 293 pp.; 2. Christian
Demonology and Popular Mythology, CEU Press: Budapest – New York, 2006, 284 pp.;
3. Witchcraft Mythologies and Persecutions, CEU Press: Budapest – New York, 2008,
351 pp.)
Regional Research of Witchcraft Today (on the Example of Eastern Slovenia)
No full textČlanek temelji na preučevanju terenskega gradiva o čarovništvu,
zbranega v ruralnem okolju vzhodne Slovenije v letih 2000-2002.
Avtorica poskuša pokazati na večplastnost verovanjskega sistema
čarovništva - tj. na različne plasti in različne kategorije „čarovnic“
na tem območju. Te zahtevajo različne obrambne tehnike (včasih tudi
odhod k nasprotniku čarovnic), imajo različne funkcije v skupnosti,
ljudje imajo do njih različen odnos, jim pripisujejo različne izvore
njihovih (škodljivih) dejanj, različen pa je tudi diskurz.The paper is based on fieldwork material on witchcraft that was collected in the rural environment of eastern Slovenia in 2000-2002. The author endeavours to emphasize the complexity of witchcraft as well as the fact that there are different categories of ‘witches’ in this area. The research should take into consideration all of these different aspects, levels of witchcraft in order to offer a complete picture of witchcraft in this part of Slovenia.
The first level involves social tensions within the community, especially among neighbors: here I am referring to those accusations which directly touch on relations between people, for which people consider the envy, jealousy or wickedness of their neighbors to be the main driving force behind the harm which is done. The person who is typically accused in such a case is an envious neighbor whom people attribute the presumed practice of witchcraft/magic: in the desire to damage someone‚s crops or livestock, the person places or
buries in a neighbor‚s or villager‚s field, under a threshold, in a barn etc. various objects most often eggs and bones. Other methods of causing harm by these neighborhood witches‚ also originate from various degrees of intent, control or lack of control over the destructive power of envy.
The second subcategories of witches, still social‚ beings, but with
somewhat different characteristics, are the so-called village witches, i.e. women who have the reputation of being a witch throughout the entire community. The line between an envious neighbor and a village witch is not always easy to determine. At any rate it seems that the same evildoing which is ascribed to envious and jealous neighbors is sometimes also ascribed to the women who have the reputation of being village witches in this area: the placing of objects, praise with evil intent, sending toads/turning themselves into toads. However, there are also other, more common reasons for the existence of the reputation of being a village witch which are not
directly connected with the evildoing of such women which is born of the envy of their neighbors. One of the categories of village witch are women who are said to possess unusually large amounts of wealth (more precisely: unusually large amounts of milk or butter) in relation to their circumstances, i.e. the number of cows they own. One reason for women acquiring such a reputation is the reputation of their family, or, as appeared in a number of cases, also their involvement with healing, herbalism etc. On the other hand such labels are often applied to women who simply conform to the image
of a stereotypical witch.
Beside this ,social’ level of witchcraft in the area under study there was another one which should be differentiated from the first since it concerns tensions with the supernatural world: here I am referring to all allegedly supernatural occurrences, which usually occur at night or at the time which borders night and day, most often near space boundaries (at the edge of or outside the village, in the forest, near water). These are apparitions, phenomena or occurrences which people in this region interpret as encounters with witches. Most often people tell stories about getting lost, being led astray or being unable to continue on their path, some sort of blockade which the people in this area generally ascribe to the witches. They frequently describe
such occurrences as temporary losses of reason, disturbances, and shifts of the psyche or consciousness. Typical variants of such stories tell of people who on their way home find themselves trapped among thickets and unable to continue and when the day comes or passersby rescue them, it usually turns out that they have been standing in the middle of the path the whole time. Sometimes they involve total disorientation: the victim walks in circles or crashes about the forest for the entire night, through thickets, brambles
and streams in a completely wrong direction, and ‘comes to’ in the morning, where they usually find themselves in utterly different places, far off the path they intended to take. Frequently, nighttime encounters are described with witches in the form of multi-colored lights; this type of encounter can also lead to losing one’s way, but not necessarily. In addition to these two levels of witchcraft we should also mention various migratory legends about witches, which are known and told in this area, although they are not really
a part of the complex of beliefs about witches, since they are not supported by accounts or personal experiences (and are not told as memorates); the people consider them to be more some sort of amusing anecdotes
Mitološki lik volčjega pastirja pri Slovanih in nekatere primerjaveMythological Figure ‘Master of the Wolves’ in Slavic Folklore and Some Comparisons
No full textThe article presents the recent monograph of Mirjam Mencej: Gospodar volkov v slovanski mitologiji – Master of the Wolves in Slavic Mythology – (Županič’s Library, Vol. 6, Department of Ethnology and Cultural Anthropology, Faculty of Arts in Ljubljana 2001, 331 pp., 2001)
Industrial Platforms in manufacturing operating in Germany : How are these platforms framed?
No full textAuthor Mirjam AlberMasterarbeit Universität Linz 202
Vorstellung vom Wasser als Grenze zum Jenseits in der slowenischen VolksliteraturPredstava o vodi kot meji z onstranstvom v slovenskem ljudskem slovstvu
No full textThe mythical representation of water, as the dividing-line between this world and the other-world, is widely known throughout the world. Nevertheless, the question remains as to whether or not this concept was familiar to the Slavs before they adopted Christianity, or whether they adopted it later from other peoples, as several researchers have suggested. In this paper, the author follows through the representations of Water in Slovene folk-literature
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