scholarly journals RECONSTRUCTION OF THE PROCESS OF FORMING A RURAL COMMUNITY BASED ON ETHNOGRAPHIC REALITIES (ON THE EXAMPLE OF MACHADA VILLAGE IN DAGESTAN).

2020 ◽  
Vol 16 (4) ◽  
pp. 1049-1060
Author(s):  
Shakhban Khapizov ◽  
Larisa Tuptsokova ◽  
Magomed Shekhmagomedov
Keyword(s):  
Rural Community ◽  
Oral Tradition ◽  
Agricultural Land ◽  
16Th Century ◽  
Large Area ◽  
Archaeological Materials ◽  
History Of ◽  
The Village ◽  
To Receive ◽  
History Of Formation

The article, based on the analysis of archaeological materials, written sources and oral tradition, attempted to recreate the history of formation of the rural community of Machada in Highland Dagestan. The Dagestani historiography disseminated a version according to which the village of Machada was founded in the early 16th century. Machada, on a large steep slope of the mountain there is a burial ground with stone boxes, dated VI-VIII centuries AD. Thus, the emergence of the village of Machada should be dated at least VI century AD. At the same time, 1.5 km from Machada is a medieval settlement Choloda, whose inhabitants moved to Machada in the early XVI century. Residents of the settlement located on the northern outskirts of Machadah also moved here. Despite the rural community formed in the first half of the 16th century, a new cemetery was formed there in the 1630s. Thus, for about 100 years, residents of Machadah buried the dead in the Muslim cemetery of Choloda. Thanks to the large area of agricultural land around Machada, they could receive new settlers. The largest resettlement probably took place in the 16th century from Khunzakh, which led to the formation of one of 4 related groups of Machadah. The other three tukhums were formed through the resettlement of residents of neighboring tukhum settlements in Machadi. By the end of the XVI century, a tukhum structure had been formed consisting of 4 tukhums - kinship groups, which later began to receive later immigrants. Thus, the application of the retrospective method makes it possible to answer the main questions raised by the researcher on the history of formation of a rural community in Highland Dagestan.

scholarly journals Mordva-Murza from Bashkiria: The History of Formation and Ethno-cultural Features of Ethnic-Class Community

2020 ◽  
Vol 20 (3) ◽  
pp. 237-248
Author(s):  
Ranus R. Sadikov
Keyword(s):  
Cultural Identity ◽  
18Th Century ◽  
Language And Culture ◽  
Republic Of Bashkortostan ◽  
History Of ◽  
The Republic ◽  
The Village ◽  
History Of Formation ◽  
Cultural Features ◽  
Class Community

Introduction. One of the regions of compact settlement of the Mordovian people is the Republic of Bashkortostan. The Mordovian population of the region was formed during the resettlement migration process of the ethnic groups to the Bashkir lands in the 17th and early 20th centuries. There is a small stand-out group of Mordva-Erzya in Bashkiria. They call themselves Murza and they have their own identity. They live in the village of Kozhay-Andreevo in the Tuimazinskiy district and in the village of Kozhay-Maximovo in the Ermekeevskiy district. Materials and Methods. This work attempts to reconstruct the history of formation of the class community of Mordva-Murza and to identify its ethno-cultural features. The study is based on the principle of historicism; the main methods are historical-genetic, comparative-historical, and problematic-chronological. Results. Based on the study of published sources and literature, it is shown the chronology and the main stages of the formation of the Mordva-Murza community in Bashkiria. It was revealed, this community was formed on the basis of a resettlement group of the Mordovian sluzhilye-served people in the 18th century. Field ethnographic materials testify to their ethno-cultural identity. Discussion and Conclusion. Mordva living in the villages under consideration can be defined as a separate ethnic-class community, which has its own identity, self-name, specific linguistic and ethno-cultural characteristics. In their language and culture, it is interweaved both Erzya and Moksha traits. Almost disintegrated in the 1980s the community of the “Kazhay Murzas” began to revive in the year of 2000. The observations show the desire of the inhabitants and natives from these villages to preserve and develop their “Murza language” and traditions.

scholarly journals Legends and Facts About the Life of M. A. Dostoevsky in Darovoe (1837—1839)

2021 ◽  
Vol 8 (1) ◽  
pp. 42-60
Author(s):  
Albina Bessonova
Keyword(s):  
Holy Spirit ◽  
Oral Tradition ◽  
State Archive ◽  
Fyodor Dostoevsky ◽  
Documentary Sources ◽  
Archival Documents ◽  
The Holy Spirit ◽  
History Of ◽  
First Time ◽  
The Village

The history of the Dostoevsky estate Darovoe, which is an important period in the life of Fyodor Dostoevsky, still contains unresolved issues. The most ambiguous is the fate of the writer's father, who ended his days in Darovoe. The cause of the tragic death of M. A. Dostoevsky and the place of his burial are still controversial. The document from the State Archive of the Tula region, published for the first time, allows to dispel all doubts about the location of the grave of M. A. Dostoevsky. The article examines the history of the issue, including oral tradition, analyzes well-known documentary sources, and the entry in the metric book of the Holy Spirit Church of the village Monogarovо in 1839 confirms the testimony of A. M. Dostoevsky about the burial of his father in the churchyard. The fact of M. A. Dostoevsky's affair with the house serf Ekaterina Alexandrova is questioned, since it was based on rumors and undocumented. The author analyzes the oral tradition phenomenon and its influence on the formation of the image of M. A. Dostoevsky as a cruel landowner killed by peasants out of revenge. New archival documents allow us to revise the stereotypes that have become entrenched in Dostoevsky studies.

scholarly journals O estímulo à leitura e a ressignificação do ato de narrar histórias na Casa Anísio Teixeira / The Stimulus to Reading and Reaffirming the Act of Telling Stories in the Casa Anísio Teixeira

2020 ◽  
Vol 15 (2) ◽  
pp. 213
Author(s):  
Denise Marques Carneiro Neves
Keyword(s):  
Performing Arts ◽  
Oral Tradition ◽  
Cultural Knowledge ◽  
Human Relations ◽  
Cultural Center ◽  
Cultural Centers ◽  
Documentary Analysis ◽  
History Of ◽  
History Of Formation ◽  
Main Factor

Resumo: Este artigo objetiva descrever como a Casa Anísio Teixeira, instituição localizada em Caetité-Bahia, busca ressignificar os atos de narrar e ouvir histórias. Por meio do Núcleo de Artes Cênicas e do Núcleo de Contação de Histórias, a Casa desenvolve ações de estímulo à leitura, demonstrando a importância da produção, circulação e recepção de saberes culturais. Como metodologia, adotou-se a análise documental, que permite a percepção do alcance social, a descrição de estratégias de adaptação das ações realizadas pelos contadores de histórias, em meio a dificuldades de manutenção de centros culturais. Reconstitui-se, então, o histórico de formação desses Núcleos e apresentam-se suas principais ações, o que implica refletir sobre a importância da experiência para tornar a contação de histórias mais presente nas relações humanas. O artigo aponta a imediaticidade e a efemeridade das vivências como possíveis causas para o declínio do ato de narrar, ao tempo em que se considera a tradição oral como principal fator para retomada e ressignificação do uso de narrativas. Conclui-se que as técnicas teatrais funcionam como boa estratégia para desenvolver a contação de histórias na atualidade em instituições diversas, contribuindo para ampliar a percepção do alcance e importância de práticas culturais de leitura.Palavras-chave: contação de histórias; leitura; centro cultural; Casa Anísio Teixeira.Abstract: This article aims to describe how Casa Anísio Teixeira, an institution located in Caetité-Bahia, seeks to re-signify the acts of narrating and hearing stories. Through the Center for Performing Arts and the Nucleus of Storytelling, the House develops actions to stimulate reading, demonstrating the importance of the production, circulation and reception of cultural knowledge. As a methodology, documentary analysis was adopted, which allows the perception of social outreach, the description of strategies to adapt the actions carried out by storytellers, in the midst of difficulties in maintaining cultural centers. We reconstruct the history of formation of these nuclei and present their main actions, which implies reflecting on the importance of the experience to make the storytelling more present in human relations. The article points out the immediacy and the ephemerality of the experiences as possible causes for the decline of the act of narrating, at the time when oral tradition is considered as the main factor for resumption and re - signification of the use of narratives. It is concluded that the theater techniques work as a good strategy to develop storytelling at present in diverse institutions, contributing to broaden the perception of the reach and importance of cultural reading practices.Keywords: storytelling; reading; cultural center; Casa Anísio Teixeira.

scholarly journals Images of School from a Cambodian Rural Community: The Nexus of Memory and Present

2019 ◽  
Vol 3 (2) ◽  
pp. 134
Author(s):  
Kathy E. Hart, Ph.D.
Keyword(s):  
Oral History ◽  
Rural Community ◽  
Khmer Rouge ◽  
Field Work ◽  
Foundations Of Education ◽  
Complex Picture ◽  
History Of ◽  
Future Of Education ◽  
The Village

<p><em>Few qualitative studies have been done in Cambodia, a country held hostage by the murderous Khmer Rouge in the 1970s. As it recovers from these atrocities, Cambodia looks to education to aid in its redevelopment. </em></p><p><em>This ethnographically-informed case study describes the educational understandings and oral history of residents of a rural Cambodian village. By listening to the voices of those who lived through the Khmer Rouge era and those who grew up in its shadow, we can better understand the foundations of education in rural Cambodia. The research describes ways in which literacy is exhibited in this village, revealing the possibilities of rich alternate literacies and strong beliefs in the future of education. </em></p><p><em>Using both Paulo Freire’s work and a feminist lens as suggested by Sara Lawrence- Lightfoot, field work was conducted in Cambodia using a variety of data sources: observations, interviews, and casual conversations. Analysing these data using the Portraiture Approach resulted in a complex picture of life within the village and ways literacy is shared. Findings from this case study reveal a rich foundation on which to build literacy within Cambodian by tending to the expressed and observed local needs.</em></p>

A Traditional History of the Konyan (15th-16th Century): Vase Camara's Epic of Musadu

1994 ◽  
Vol 21 ◽  
pp. 49-85
Author(s):  
Tim Geysbeek
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
Cote D'ivoire ◽  
Côte D’Ivoire ◽  
16Th Century ◽  
Language Group ◽  
Cote D’Ivoire ◽  
Côte D'ivoire ◽  
History Of ◽  
The Village

In an oral discourse passed down through many generations, the village elder Vase Kamara describes how a slave named Zo Musa Kòma founded the ancient town of Musadu in Guinea-Conakry, and he explains how the legendary Kamara ancestor Foningama later became a leader in Musadu. We tentatively date some elements of the Zo Musa stories to about the fourteenth and fifteenth century, when the Manding began to assimilate and push the Southwestern and Eastern Mande-speaking peoples from the Musadu area in the Konyan to the forest. Some of the Foningama related accounts seem to correspond to the era when the Kamara who settled in the Konyan became active in the sixteenth-century Mane “invasions.”Stories about Musadu's founding provide information about these movements and help bridge the histories of the savanna and forest peoples who live in Guinea, Côte d'Ivoire, and Liberia. The Musadu legend links the Konyaka to their kinsmen who live in the traditional heartland of the Mali empire in present-day northern Guinea and southern Mali. In addition, some Manding, Vai, Loma, Gola, Kpelle, Konor, Dan, and Mano trace their origins to Musadu, and reflect one Loma writer's claim that “all of the tribes in Liberia are from Musadu, or have some association with Musadu” (Korvali 1960:7).The main actors are Manding (Mandekan) speakers who migrated to the Mau/Gbè and Konyan regions of western Côte d'Ivoire and southern Guinea respectively. The Mauka/Gbèka and Konyaka are members of the Northern Mande language group and are classified as Maninka (Malinke). The Bamana (Bambara), Dyula (Jula), and Vai are other Northern Mande speakers. Vase claims that Foningama was Manding, and that Zo Musa was Kpelle. The Kpelle, Loma, and Konor are Southwestern Mande speakers, and the Dan (Gio) and Mano are Eastern Mande speakers.

scholarly journals PARK MONUMENT OF LANDSCAPE ART OF LOCAL IMPORTANCE VOLOKYTYNSKYI: HISTORY, CURRENT STATE, AND PROSPECTS AS A TOURISM OBJECT

2020 ◽  
pp. 66-80
Author(s):  
M. A. Mykhailichenko ◽  
D. V Kudinov
Keyword(s):  
Landscape Art ◽  
Artistic Value ◽  
Bell Tower ◽  
Current State ◽  
Educational Tourism ◽  
History Of ◽  
Architectural Structures ◽  
Manor House ◽  
The Village ◽  
History Of Formation

The history of formation and the current state of the park monument of landscape art of local importance Volokytynskyi (village Volokytyne in Putyvl raion of Sumy oblast) are researched. The founding of the park monument of landscape art of local importance Volokytinskyi is connected to the name of Andriy Mykhailovych Myklashevskyi (1801-1895). In 1829 he began the construction of his family estate in the village Volokytyne, building a manor house and laying a park. In 1846-1857 a brick, cross-shaped, single-domed Church of the Intercession and a three-tiered bell tower on the western facade were built. The manor was surrounded by a high fence made of crude stone which had two gothic-style gates - entrance gates and so-called Golden Gates. These two gates are the only remains of the architectural structures of the palace and park ensemble which have survived to the present day. Due to their historical and artistic value, they can become an attractive tourist object. Some of the landmarks of nature are also of tourist interest, including a four-hundred-year-old two-stem oak, which is a dumb witness of the presence of the future hetman Pavlo Skoropadskyi in the estate. Thus, the architectural complex of the park monument Volokytynskyi has suffered considerable losses, however, in view of the history of the estate and the prominent people associated with it (including hetman Pavlo Skoropadskyi), the park monument of landscape art of local importance Volokytynskyi has the potential not only as an object of ecological tourist recreation but also of cultural and educational tourism. Keywords: Andriy Myklashevskyi (Andrey Miklashevsky), Myklashevskyi estate, village Volokytyne (Volokitino), Sumshchyna monuments.

From Missionary Translation to Local Theological Inquiry: A Narrative History of the Lisu Bible

2019 ◽  
Vol 25 (2) ◽  
pp. 202-219
Author(s):  
Aminta Arrington
Keyword(s):  
Minority Group ◽  
Local Leadership ◽  
Bible Translation ◽  
Narrative History ◽  
History Of ◽  
Christian Practices ◽  
Village Elders ◽  
The Village ◽  
The Waves ◽  
Bible Reading

The Lisu are a largely Christian minority group in south-west China who, as an oral culture, express their faith more through a set of Christian practices done as a group and less through bible reading as individuals. Even so, the Lisu practice of Christianity specifically, and Lisu culture more generally, was profoundly impacted by the written scriptures. During the initial evangelisation of the Lisu by the China Inland Mission, missionaries created a written script for the Lisu language. Churches were constructed and organised, which led to the creation of bible schools and the work of bible translation. In the waves of government persecution after 1949, Lisu New Testaments were hidden away up in the mountains by Lisu Christians. After 1980, the Lisu reclaimed their faith by listening to the village elders tell the Old Story around the fires and reopening the churches that had been closed for twenty-two years. And they reclaimed their bible by retrieving the scriptures from the hills and copying them in the evening by the light of a torch. The Lisu bible has its own narrative history, consisting of script creating, translating, migrating, and copying by hand. At times it was largely influenced by the mission narrative, but at other times, the Lisu bible itself was the lead character in the story. Ultimately, the story of the Lisu bible reflects the Lisu Christian story of moving from missionary beginnings to local leadership and, ultimately, to local theological inquiry.

ANCIENT VALLEYS IN THE WEST PRIBAIKALYE (HISTORY OF FORMATION)

2015 ◽  
pp. 91 ◽  
Author(s):  
V. D. Mats ◽  
I. M. Yefimova ◽  
A. A. Kulchitskii
Keyword(s):  
The West ◽  
History Of ◽  
History Of Formation

Угорські запозичення в західноукраїнських топонімічних переказах

2019 ◽  
Vol 64 (1) ◽  
pp. 103-116
Author(s):  
ЛЕСЯ МУШКЕТИК
Keyword(s):  
Creative Process ◽  
Oral Tradition ◽  
Human Memory ◽  
Significant Degree ◽  
Long Period ◽  
White Horse ◽  
Other Information ◽  
The Times ◽  
The Village ◽  
Written Sources

The oral folk prose of Transcarpathia is a valuable source of history and culture of the region. Supplementing the written sources, it has maintained popular attitudes towards events, giving assessments and interpretations that are often different from the official one. In the Ukrainian oral tradition, we find many words borrowed from other languages, in particular Hungarian, which reflects the long period of cohabitation as well as shared historical events and contacts. They also occur in local toponymic legends, which in their own way explain the origin of the local names and are closely linked with the life and culture of the region, contain a lot of ethnographic, historical, mythological, and other information. They are represented mainly by lexical borrowings, Hungarian proper names and realities, which were transformed, absorbed and modified in another system, and, among other things, has served the originality of the Transcarpathian folklore. The process of borrowing the Hungarianisms is marked by heterochronology and a significant degree of assimilation in the receiving environment. It is known about the long-lasting contacts of the Hungarians with Rus at the time of birth of the homeland - the Honfoglalás, as evidenced by the current geographical names associated with the heroes of the events of that time - the leaders of uprisings Attila, Almash, Prince Latorets (the legends Almashivka, About the Laborets and the White Horse Mukachevo Castle). In the names of toponymic legends and writings there are mentions of the famous Hungarian leaders, the leaders of the uprisings - King Matthias Corvinus, Prince Ferenc Rákóczi II, Lajos Kossuth (the legends Matyashivka, Bovtsar, Koshutova riberiya). Many names of villages, castles and rivers originate from Hungarian lexemes and are their derivatives, explaining the name itself (narratives Sevlyuskyy castle, Gotar, village Gedfork). The times of the Tatar invasion were reflected in the legends The Great Ravine Bovdogovanya and The village Goronda. Sometimes, the nomination is made up of two words - Ukrainian and Hungarian (Mount Goverla, Canyon Grobtedie). In legends, one can find mythological and legendary elements. The process of borrowing Hungarianisms into Ukrainian is marked by heterochronology, meanwhile borrowings remain unchanged only partially, and in general, they are assimilated in accordance with the phonetic and morphological rules of the Ukrainian language. Consequently, this is a creative process, caused by a number of different factors - social, ethnocultural, aesthetic, etc. In the course of time, events and characters in oral narratives are erased from human memory, so they can be mixed, modified and updated, adapting to new realities.

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