The Theme of Fear in Folklore Narratives by Descendants of Stolypin Migrants to Eastern Siberia

2021 ◽  
pp. 81-90
Author(s):  
Елена Викторовна Миненок
Keyword(s):  
Emotional Reaction ◽  
Oral Narratives ◽  
Eastern Siberia ◽  
Ordinary People ◽  
Family Narratives ◽  
Black Magic ◽  
The Village

Статья посвящена теме страха (рационального или иррационального) в семейных нарративах, записанных от потомков столыпинских переселенцев в Восточную Сибирь, проживающих в д. Жизневка Заларинского района Иркутской области. Наиболее часто тема страха встречается в местных быличках о лешем, причем и сегодня яркую эмоциональную реакцию вызывает не только любая потенциальная коммуникация со сверхъестественным существом (например, очень опасно наступить на след лесного, так как он обязательно уведет человека с собой), но и сам рассказ о ней. Обычным людям в таких рассказах противопоставляется «знающий человек», который умеет с помощью заговоров вернуть человека из леса. Зафиксированные фольклорные фабулаты и мемораты циклизуются вокруг местного знахаря-колдуна (переселенца из бывшего Быховского уезда Могилевской губернии), который, по словам рассказчиков, привез с собой книгу черной магии и умел общаться с духом леса. Свои «знания» он передал дочери, о которой также продолжают бытовать многочисленные мифологические рассказы. Именно к ней обращались в самых безнадежных случаях люди со всей округи (поиск самойбийц, повесившихся в лесу, заблудившихся и т. д.). Устные нарративы, записанные от потомков знахаря, отличаются интересными, редко встречающимися деталями магических практик, применяемых для того, чтобы обезопасить человека от лешего и преодолеть страх перед хозяином леса. The article is devoted to the topic of fear (rational or irrational) in family narratives recorded from the descendants of Stolypin migrants to Eastern Siberia. These descendants live in the village of Zhiznevka in the Zalarinsky district of the Irkutsk province. The most common topic of fear is found in local bylichki about Master of Forest (leshiie), and even today, a vivid emotional reaction is caused not only by any potential communication with a supernatural character (e.g., it is very dangerous to step on the trail of a forest spirit because a person who did this will be kidnapped by the forest spirit), but also by the story itself. Ordinary people in such stories are contrasted with a “knowledgeable person” who knows how to bring people back from the forest-spirit with the help of magic spells. The recorded folklore fabulates and memorates are cyclized around the local healer-sorcerer (a migrant from the former Bykhovsky district of Mogilev province), who, according to the narrators, had brought with him a book of black magic and was able to communicate with the forest-spirit. He passed on his "knowledge" to his daughter, about whom numerous mythological stories are still existing. People from neighboring areas have visited her in the most hopeless cases (during searches for those who committed suicide in the forest or for those who got lost, etc.). Oral narratives recorded from the descendants of the healer included interesting, rarely encountered details of magical practices used to protect a person from the forest-spirit or overcome fear towards him.

scholarly journals Manajemen Pengelolaan Buku di Micro-Library Sembulang, Batam, Kepulauan Riau

2020 ◽  
Vol 3 (1) ◽  
pp. 55
Author(s):  
Nurlaily Nurlaily ◽  
Mochamad Nuruz Zaman
Keyword(s):  
Rural Communities ◽  
The Other ◽  
Ordinary People ◽  
Large Collection ◽  
Village Community ◽  
Children’S Learning ◽  
Village People ◽  
The Village ◽  
Children's Learning

In the current era, many of our people do not know much about the importance of reading. Especially for ordinary people who have never read or written at all. Their insight may still be influenced by verbal, not written. This is both caused by there may be a lack of reading books and they don't have a large collection of books. The library in Sembulang village is in the form of a micro-library that can help the community to get to know writing and enjoy reading. The library is a special alternative for rural communities whose communities are still innocent or have not been intervened by city people. Later, the village community will be introduced to what is a micro-library, its functions, and so on. The other benefits of the micro-library in Sembulang are able to improve children's learning quality, introduce the importance of reading to the community, and increase the source of income for local villages. Of all these, it will first be explained to all local village people how to borrow or read in the library. The method used will be made socialization about the introduction of the library and its functions.

scholarly journals KAJIAN FILOSOFIS LONTAR CALONARANG

2018 ◽  
Vol 2 (1) ◽  
pp. 274
Author(s):  
I Gusti Ayu Widayanti ◽  
I Made Surada ◽  
I Made Adi Brahman
Keyword(s):  
Literary Work ◽  
Social Function ◽  
Cultural Preservation ◽  
Work Of Art ◽  
Literary Works ◽  
Art Form ◽  
The People ◽  
The Social ◽  
Black Magic ◽  
The Village

<p><em>Lontar Calonarang's literary works is a work of art. Calonarang term other than as one of the works of literature, Calonarang also means characterization</em><em> </em><em>or the name of a man in the play known as Rangda ing Girah. Calonarang is also known as art form such as wayang pacalonarangan and in staging pacalonarangan dance drama. Lontar Calonarang is a lontar manuscript that specifically tells about Calonarang revenge using black magic against the people in Girah village. This is because the people in the village of Girah no one wants to marry Calonarang child is Ratna Manggali. Lontar Calonarang literary work is interesting to read and researched because this literary work has a philosophical meaning of construct so easy to be understood in depth. </em></p><p><em>The results that can be obtained from this literary work are Teachings contained in lontar Calonarang include Rwa Bhineda, Catur Asrama, and Tantra. The function of the teachings contained in the Calonarang lontar is the religious function, the social function, and the function of cultural preservation. While the philosophical meaning derived from this literary work is the meaning of balance, meaning of education, and the meaning of divinity.</em><strong><em></em></strong></p>

How to Become a Loyalist: Petitions, Self-Fashioning, and the Repression of Unrest (East Frisia, 1725–1727)

2005 ◽  
Vol 38 (3) ◽  
pp. 353-383 ◽  
Author(s):  
David M. Luebke
Keyword(s):  
Early Modern ◽  
North Sea ◽  
Ordinary People ◽  
Early Modern Europe ◽  
The North ◽  
The North Sea ◽  
Village Elders ◽  
The Village ◽  
Sea Coast ◽  
North Sea Coast

OnJanuary 21, 1727, several communes in the Nordbrookmerland region of East Frisia, a small principality located on the North Sea coast of Germany and hard by the Dutch border, were granted what amounted to immunity from prosecution for acts of rebellion. How and why this happened is a story that has a great deal to tell about the influence ordinary people could exert, through petitioning, on the practice of state power in early modern Europe. In the months and years before 1727, the prince of East Frisia, Georg Albrecht, had become embroiled in an increasingly hostile confrontation with the Estates of his province for control over the administration of taxes in the land. In their efforts to gain the upper hand, both the prince and the Estates had tried to forge alliances among the rural population and mobilized these networks against each other. The Nordbrookmerlanders tended to ally with the prince, but felt increasingly isolated and endangered. Throughout the autumn of 1726, they had been petitioning the chancellor, Enno R. Brenneysen, for protection against attacks perpetrated by the Estates' allies on their “wives and children, houses and farms.” In light of the chancellor's inability to preserve them from further destruction, the village elders asked that they be allowed to obey the Estates' commands until order was restored. Doing this, they pointed out, would force them to commit several “rebellious” acts, such as signing manifestos, supplying recruits for the rebels' militia, and paying an extraordinary war tax that had been levied by the Estates, the so-calledWochengeld.

Adam Bede

2008 ◽  
Author(s):  
George Eliot
Keyword(s):  
Rural Community ◽  
Social Realism ◽  
The Novel ◽  
Ordinary People ◽  
Human Relationships ◽  
Adam Bede ◽  
The Village

Our deeds carry their terrible consequences…consequences that are hardly ever confined to ourselves.' Pretty Hetty Sorrel is loved by the village carpenter Adam Bede, but her head is turned by the attentions of the fickle young squire, Arthur Donnithorne. His dalliance with the dairymaid has unforeseen consequences that affect the lives of many in their small rural community. First published in 1859, Adam Bede carried its readers back sixty years to the lush countryside of Eliot's native Warwickshire, and a time of impending change for England and the wider world. Eliot's powerful portrayal of the interaction of ordinary people brought a new social realism to the novel, in which humour and tragedy co-exist, and fellow-feeling is the mainstay of human relationships. Faith, in the figure of Methodist preacher Dinah Morris, offers redemption to all who are willing to embrace it. This new edition is based on the definitive Clarendon edition and Eliot's corrected text of 1861.

Studies in Indian Agriculture: The Art of the Possible by Gilbert Etienne, translated from the French by Megan Mothersole. University of California Press, 1968.

1969 ◽  
Vol 9 (2) ◽  
pp. 230-231
Author(s):  
Hiromitsu Kaneda
Keyword(s):  
Rural Economy ◽  
Field Work ◽  
The State ◽  
University Of California ◽  
Ordinary People ◽  
Sources Of Information ◽  
Village Level ◽  
Indian Agriculture ◽  
Development Block ◽  
The Village

This book is a unique example of research on Indian agriculture that begins at the village level and works upward and outward to the development block, the district, and ultimately the state. It is based on the author's own field work in four Indian villages, in Utter Pradesh, Madras, and Maharashtra, where he and his family lived during 1963/64. Utilizing his ability to talk to ordinary people in Hindi, relying mainly on such first-hand sources of information as village land records, block and district plans, and minutes of local councils as well as interviews with farmers, the author attempts meticulously to reach conclusions based on the knowledge of what is practicable in the rural economy of India.

scholarly journals COLLECTION OF BAPTISMAL CROSSES FROM THE ARCHEOLOGICAL SITE OF KULAKOVO III IN THE LOWER TOM’ VALLEY

2018 ◽  
pp. 50-59 ◽  
Author(s):  
A. S. Sizyov ◽  
L. N. Ermolenko ◽  
A. I. Solovyev
Keyword(s):  
Russian Population ◽  
Eastern Siberia ◽  
North Eastern ◽  
The Cross ◽  
A Site ◽  
The Village ◽  
Archeological Site ◽  
Eastern Russia ◽  
Written Sources

The article presents the results of the study on staurographic material of the XVII–XVIII centuries from the settlement of Kulakovo III, a site that can presumably be identified with the village of  Korchuganovo marked in the “Drafting Book (Atlas) of Siberia” by S.  Remezov. The study introduces a collection of 26 metal baptismal  crosses into scientific use; the authors offer a detailed description,  typological characteristics and chronological attributions of the  Christian cult objects under analysis, as well as identify their  analogues in published studies. Most of the crosses discussed belong to type 4 according to the classification developed by V. I. Molodin,  which is based on the materials of Eastern Siberia (Ilimsk stockaded  town). These are specimens with detailed iconography and elements  complementing the outline of the object – rays radiating from the  cross bars, twin volutes surrounding the cross bars like a "wreath" or "tongues of flame" along the edges of the lower blade, etc.  Morphological and iconographic analysis of the crosses indicates their individuality. The range of analogies to the crosses from Kulakovo III  includes materials from northern and north-eastern Russia,  which confirms the data from written sources about the initial  territories of the migration of the Russian population in the Tom’ region.

scholarly journals Socio-Cultural Appearance of Employees of the Lower Soviet Administrative Apparatus of Eastern Siberia in the First Half of the 1920s

2001 ◽  
Vol 14 (8) ◽  
pp. 1219-1230
Author(s):  
Tat’iana G. Karchaeva ◽  
Keyword(s):  
Primary Education ◽  
Executive Committee ◽  
Education Level ◽  
Home Education ◽  
Eastern Siberia ◽  
Cultural Image ◽  
Education Levels ◽  
Soviet Russia ◽  
State Archives ◽  
The Village

The study tested members of volost executive committees, deputies, chairmen and secretaries of village Soviets that served in the Yeniseisk and Irkutsk Governates from 1921 till 1925. Village Soviets were meetings of deputies elected to fulfill people’s right to power. Volost executive committees were administrative and executive public service for village Soviets. In accordance with archival materials, we determined that 1,357 village Soviets worked in the Yenisesk Governate in 1923 (including Achinsk, Yeniseisk, Kansk, Krasnoyarsk, Minusinsk, Turukhansk uyezds). 782 inhabitants and 1.9 villages formed one village Soviet in the Yeniseisk Governate of several members. On average, one village Soviet included 4–5 members. The number of residents in one village of the Yeniseisk Governate was 404, and 7,071 people lived in one volost. Moreover, 9 village Soviets formed one volost executive committee of 41 members. 460 village Soviets were located in the Irkutsk Governate in 1923(including sparsely populated Balagansky, Selenginsky, Kirensky, Ziminsky, Verkholensky, Irkutsk, Tulunsky uyezds). Therefore, one volost Executive Committee included 32 members. 256 people lived in one village in the Irkutsk Governate; 6,839 inhabitants lived in one volost. Socio-cultural image of employees in the Yeniseisk Governate’s volost Executive Committees was not an elite image: 64 % communists; 83 % peasants; 17 % workers and intellectuals; 2.4 % had a higher education level; 67 % had secondary education level; 30 % had primary education level; 0.6 % had a home education level; however, there weren’t any illiterates. The Irkutsk Governate’s volost Executive Committees included: 37 % communists; 85 % peasants; 15 % workers and intellectuals; 99 % had higher, secondary and primary education levels. However, members of village Soviets were more democratic than members of volost Executive Committees. For example, 15 % of village Soviets’ deputies were illiterate in the Yeniseisk Governate. Moreover, 16 % of deputies were illiterate in the Irkutsk Governate. Other deputies had lower and home education level. Only 11 % of village Soviets’ deputies were communists in the Yeniseisk Governate. 9 % of deputies were communists in the village Soviets in the Irkutsk Governate. Importantly, 99 % were men among local administrators in Eastern Siberia. Although gender equality was proclaimed in Soviet Russia, it was absent in the Yeniseisk and Irkutsk Governates in the first half of the 1920s. As a result, members of the volost executive committees and village Soviets in Eastern Siberia were ordinary people. They did not have any professional experience; and they had a low level of work ethics. To analyze the information about members of volost Executive Committees, deputies, chairmen and secretaries of village Soviets we used archival materials of the Fund No. 393 «People’s Commissariat of Internal Affairs of the RSFSR» from the State Archives of the Russian Federation (Moscow)

scholarly journals The Role of the Old Believer Bishop Methodius in Maintaining the Spirituality of the Peasants in the Village of Pavlovsk, Yakutsk Region at the Turn of the 19th – 20th Centuries

2021 ◽  
Vol 36 ◽  
pp. 53-61
Author(s):  
M. D. Kushnareva ◽  
Keyword(s):  
Russian Empire ◽  
Spiritual Support ◽  
Eastern Siberia ◽  
Religious Texts ◽  
Old Believers ◽  
Religious Rituals ◽  
The Republic ◽  
The Russian Empire ◽  
The Village

The article is devoted to the study of the contribution of the Old Believer Bishop Methodius to the formation of the spirituality of the communities of the outlying territories of the Russian Empire. The main purpose of the publication is to analyze the role of Bishop Methodius in maintaining the spirituality of the peasants in the village of Pavlovsk, Yakutsk Region at the turn of the 19th-20th centuries. Achievement of this goal presupposes the widespread use of previously unpublished and not introduced into scientific circulation sources, some of which have been preserved in the author's personal archive. The article examines the stages of formation and features of the religious life of the Old Believer community of Russian peasant migrants in Pavlovsk, Yakutsk region. The publication mentions some facts of the biography of Bishop Methodius, in whose subordination were the Old Believer communities of the Tomsk, Irkutsk, Yenisei provinces, Amur, Yakutsk, Trans-Baikal regions. It is noted that Methodius was accused of spreading the “schism” and hiding from the persecution of the authorities in Kuytun of the Trans-Baikal region. Here he conducted religious rituals and corresponded with the headman of the Old Believer community of Pavlovsk – P. I. Kushnarev. In his letters, Methodius provided spiritual support to fellow believers, explained the peculiarities of understanding religious texts, the essence of church rituals. The article describes the arrest, imprisonment and the last months of the life of Bishop Methodius in Vilyuisk. In 1908 P. I. Kushnarev transported the remains of Methodius to the Old Believers' cemetery in Pavlovsk, Yakutsk region. During the period of persecution of the clergy of the Old Believer Church, Methodius' activities to strengthen and maintain the spirituality of fellow believers became an example for his followers. In 1905-1913 prominent representatives of the Old Believer Church visited Pavlovsk: Bishop Anthony, Bishop Joseph of Eastern Siberia. The article presents their unique photographs from the personal archive of the author. Currently, Bishop Methodius has been canonized. Every year the place of his burial in Pavlovsk, the Republic of Sakha (Yakutia), is visited by pilgrims from all regions of modern Russia.

scholarly journals LEXEMES DENOTING LOUD AND QUIET SOUNDS IN HILL MARI

2021 ◽  
pp. 47-57
Author(s):  
Егор Владимирович Кашкин
Keyword(s):  
Theoretical Perspective ◽  
Theoretical Framework ◽  
Human Behaviour ◽  
Oral Narratives ◽  
Low Speed ◽  
Lexical Polysemy ◽  
The Village

В статье на материале горномарийского языка, относящегося к уральской семье, рассматриваются прилагательные и наречия со значениями высокой громкости (‘громкий’ / ‘громко’) и низкой громкости (‘тихий / тихо’). Данные собраны в ходе полевой работы в с. Кузнецово и окрестных деревнях методом анкетирования носителей языка и путем анализа собранного в экспедициях корпуса расшифровок устных текстов; также проведено сопоставление с материалами словарей. Учтены сведения из доступных (хотя и немногочисленных) исследований рассматриваемой группы лексики в других языках. Теоретической базой служит фреймовый подход к лексической типологии, опирающийся на анализ сочетаемости лексем. Обсуждаются семантические противопоставления в рассматриваемом поле (низкая громкость vs. отсутствие звука, речевые vs. неречевые контексты, особые лексемы для тихого поведения человека и тихой обстановки). Проанализированы модели полисемии лексем поля (использование в контекстах высокой и низкой громкости интенсификаторов с более широкой сочетаемостью, связь с семантическим полем скорости). Затронут ряд диахронических аспектов, в частности соотношение значений низкой громкости и низкой скорости с исторической точки зрения. Данные обсуждаются в свете теоретических работ, посвященных проблемам полисемии в лексике (Е. В. Рахилина, Т. И. Резникова, В. А. Плунгян и др.), средствам выражения каритивной семантики (С. М. Толстая и др.), противопоставлению между компонентом значения и отменяемой контекстом импликатурой (Е. В. Падучева, К. Кеарнс и др.). The article deals with adjectives and adverbs meaning ‘loud’ / ‘loudly’ and ‘quiet’ / ‘quietly’ in Hill Mari ( Uralic). The data were collected in fieldwork in the village of Kuznetsovo and in some nearby villages. I relied on the method of elicitation, as well as on the analysis of the corpus of transcribed oral narratives. The material from the published dictionaries was also considered. Studies of the domain in question (although quite rare) in other languages were taken into account as well. The theoretical framework of the article is the frame-based approach to lexical typology, which implies comparing the semantics of lexemes through the analysis of their combinability. I discuss semantic oppositions in the domain under consideration (low sound vs. absence of sound, speech vs. non-speech contexts, special lexemes for human behaviour and environment). Polysemy patterns developed by the relevant lexemes are analysed (the use of intensifiers with broad combinability in the contexts of loudness, the relation to the domain of speed). Some diachronic issues are touched upon, in particular the historical link between the meanings of low sound and low speed. The data are discussed in a theoretical perspective, including the issues of lexical polysemy (cf. papers by E. Rakhilina, T. Reznikova, V. Plungian, among others), caritive expressions in the lexicon (S. Tolstaya, among others), the opposition between a meaning component and an implicature which can be cancelled in a context (E. Paducheva, K. Kearns, among others).

scholarly journals Staurographic Collection of the Krivoshchyokovo Necropolis (Typology, Semantics)

2020 ◽  
Vol 22 (1) ◽  
pp. 67-77
Author(s):  
I. V. Salnikova
Keyword(s):  
Present Article ◽  
Left Bank ◽  
Modern Time ◽  
Eastern Siberia ◽  
Ob River ◽  
The Village ◽  
The City ◽  
Archeological Site ◽  
Village Population

The present research featured a collection of cross pendants, obtained in the process of archeological excavations in the village of Krivoshchyokovo. The village was situated on the left bank of the Ob river on the territory of the modern Novosibirsk. The archeological site included a fragment of the foundation of Nikolskaya church (1881) and a Christian necropolis of 384 graves. The excavations yielded a substantial staurographic collection, as rich as the collections of the Ilimsk fortress, Irkutsk churches, or the city of Omsk. The research objective was to structure the information about the Krivoshchyokovo collection of cross pendants. The collection consists of 270 artifacts dated XVIII – late XIX centuries. The items were classified according to shape, semantics, and epigraphic observations. The classification was based on the typology developed by V. I. Molodin for the collection of Ilimsk fortress. The collection was divided into six types of crosses, typical of similar collections of modern time artifacts found in Western and Eastern Siberia. The Krivoshchyokovo collection appeared to contain some unique items, which have no iconographic analogies but are similar in shape. As a result, the typology introduced by the present article proved wider than the typology it was based on. In addition, the author discovered two new types of cross pendants. The fact that one of them may be related to Catholic cross pendants revealed a certain confessional diversity of the local village population.

Sign in / Sign up

Export Citation Format

Share Document