scholarly journals HONORING STEPHEN OF PERM IN FOLK TRADITION OF THE NIVSHERA’S KOMI

2021 ◽  
Vol 15 (2) ◽  
pp. 272-283
Author(s):  
Alexey Nikolaevich Rassykhaev
Keyword(s):  
Popular Culture ◽  
Komi Republic ◽  
Local Version ◽  
Orthodox Church ◽  
Place Of Residence ◽  
Main Area ◽  
The Future ◽  
Long Time ◽  
Folk Tradition ◽  
The Village

The article analyzes the local version of veneration of St. Stephen of Perm among the Nivshera’s Komi. The microlocal folklore tradition of the village Nischera (Komi Republic) is geographically far from the place of residence of the first bishop of Perm and the main area (Lower Vychegda and Vym) of the spread of traditions about a religious saint, who was called the “Zyryansky Apostle”. Meanwhile, the chapel (now lost) in honor of the saint and the saved life icon in the small village Rusanovskaya helped preserve the memory of a religious figure in popular culture. The post-temple life of the icon is amazing: relatives of the shrines who saved from death made a vow to hold home services. According to the established model in the Nivshera tradition off-temple services began to be held also before the reproduction of the icon Stefan Perm. The work attempted to compare scenarios and strategies for conducting home worship in two places. To some extent, the future of such practices will depend not only on the capabilities of the guardians of the icon and the presence of successors of this matter, but also on the socio-cultural situation of the village and interaction with the Orthodox Church. To some extent, the future of such practices will depend not only on the capabilities of the guardians of the icon and the presence of successors of this matter, but also on the socio-cultural situation of the village and interaction with the Orthodox Church. The cult veneration of Stefan Perm in the Nivshera folklore tradition is evidenced by recorded oral stories about a saint who visited the Vishera District, climbing a boat along the river, expelled rats for a long time, saved the village from fire, and provides general patronage to the village Rusanovskaya.

The Image of Tist Ivan in V. A. Savin’s Story “Lucha” and the Vishera Folklore Tradition of the Komi

2020 ◽  
pp. 108-117
Author(s):  
Алексей Николаевич Рассыхаев
Keyword(s):  
Oral Tradition ◽  
Central Moment ◽  
Komi Republic ◽  
First Century ◽  
Soviet State ◽  
New Name ◽  
Twenty First Century ◽  
Folk Tradition ◽  
The Village ◽  
The Demonic

В статье проанализирован образ Тист Ивана в устных рассказах, записанных в начале XXI в. среди вишерских коми, и рассказе коми писателя В. А. Савина «Луча» (1926). Авторский рассказ был создан на основе слухов и сообщений о неординарном поступке Тист Ивана (Ивана Феоктистовича), который впервые в селе провел «октябрины» вместо крещения сына. Нарративы о нем локализуются преимущественно в фольклорной традиции села Большелуг (Корткеросский район, Республика Коми). В других местах рассказы о нем тяготеют к демонологической прозе, в которой герой в образе еретника занимается ритуальным отниманием коровьего молока накануне Великого четверга. В литературном и фольклорном дискурсе герой одинаково активен: он постоянно находится в движении, перемещается из одного населенного пункта в другой на вороном коне. Центральным моментом является имянаречение новорожденного сына героя. Если в рассказе В. А. Савина Тист Иван сначала дает сыну новое имя, а потом его жена крестит новорожденного в церкви, то в фольклорной традиции сначала жена крестит сына в церкви, где священник нарекает его Лукой, а потом Тист Иван дает сыну новое имя, связанное с Советским государством - Новолучинский. В отличие от литературного героя, фольклорный персонаж безнаказанно ворует в соседнем селе из амбаров хлеб, используя для этого напоенного вином коня. По мере распространения книжного источника рассказ «Луча» начинает оказывать влияние на фольклорную традицию. The article analyzes the image of Tist Ivan in oral stories recorded at the beginning of the twenty-first century among the Visher Komi, and in the story by the Komi writer V. A. Savin, “Lucha” (“Beam”) of 1926. The author’s story was based on rumors and reports about the extraordinary act of Tist Ivan (Ivan Feoktistovich), who for the first held an “Oktyabrina” in the village in place of a baptism. Narratives about it are circulated mainly in the folklore of Bolshelug Village (Kortkeros District, Komi Republic). In other places, stories about him tend to the demonic, in which the hero, in the form of a heretic, engages in the ritual of stealing cow’s milk on the eve of Great Thursday. In literary and folkloric descriptions, the hero is equally active: he is constantly on the move, going from one place to another on a black horse. The central moment is the naming of the hero’s newborn son. If in V. A. Savin’s story Tist Ivan first gives his son a new name and then his wife baptizes him in church, in the oral tradition the wife first baptizes her son in church, where the priest names him Luka, and then Tist Ivan gives his son a new name associated with the Soviet state - “Novoluchinskiy” (New Beam). In contrast to the literary hero, the folkloric character steals bread from barns in a neighboring village with impunity, using a horse drunk with wine for this purpose. As the literary version has become increasingly well known, it has begun to have an impact on the folk tradition.

scholarly journals Folk Tradition and Multimedia in Contemporary Estonian Culture

2020 ◽  
Vol 24 (2) ◽  
pp. 396-407
Author(s):  
Anneli Mihkelev
Keyword(s):  
Oral Tradition ◽  
Literary Work ◽  
Visual Poetics ◽  
The Social ◽  
Long Time ◽  
Cultural Texts ◽  
Manor House ◽  
Folk Tradition ◽  
The Village ◽  
Aesthetic Values

The legends of the kratt or the treasure-bearer have existed in lively oral tradition in Estonian culture for a very long time. These myths and legends have traversed from the oral tradition to literary works, visual culture and music. All these texts on the kratt exist in the culture as metatexts which create the world of the kratt, where different cultural memories and interpretations are intertwined. This means that the kratt as a cultural text is also a multimedial text. Different media use different tools and this makes the interpretations more playful and interesting. Andrus Kivirähk’s novel Rehepapp (The Old Barny, 2000) is the central literary work on the kratt in contemporary Estonian literature. Kivirähk combines the mythical kratt with the figure of Old Barny (rehepapp), who is the unofficial leader of the village and a cunning manor house barn-keeper. There are several cultural texts based on Kivirähk’s novel, but the most important are the opera Rehepapp (2013) by Tauno Aints, libretto by Urmas Lennuk, and the film November (2016) by Rainer Sarnet. The 2015 production of the ballet Kratt (1943) by Eduard Tubin is more contemporary in its setting and represents everyday life in the modern factory. The article analyses how different multimedial texts about the kratt and Old Barny use and combine multimedia to create and convey the social meaning of the kratt, and how multimedia use audio-visual poetics to convey a greater number of emotions and aesthetic values in the cultural text. The film by Rainer Sarnet and the ballet by Eduard Tubin represent harmony with different poetics factors and the meanings of the cultural texts.

Alkohol im Tank – Bio-Kraftstoffe und die Grenzen moderner Mobilität

2004 ◽  
Vol 34 (136) ◽  
pp. 455-468
Author(s):  
Hartwig Berger
Keyword(s):  
Third World ◽  
Fossil Fuel ◽  
Energy Resources ◽  
The Third ◽  
Political Conflicts ◽  
The Future ◽  
Long Time ◽  
Food Market ◽  
The One ◽  
The Third World

The article discusses the future of mobility in the light of energy resources. Fossil fuel will not be available for a long time - not to mention its growing environmental and political conflicts. In analysing the potential of biofuel it is argued that the high demands of modern mobility can hardly be fulfilled in the future. Furthermore, the change into using biofuel will probably lead to increasing conflicts between the fuel market and the food market, as well as to conflicts with regional agricultural networks in the third world. Petrol imperialism might be replaced by bio imperialism. Therefore, mobility on a solar base pursues a double strategy of raising efficiency on the one hand and strongly reducing mobility itself on the other.

Redefinisi Fungsi Desa dalam Manga Naruto dan Bande Dessinée Astérix: Sebuah Kajian Komparasi Budaya Populer

Metahumaniora ◽  
2017 ◽  
Vol 7 (3) ◽  
pp. 293
Author(s):  
Tania Intan
Keyword(s):  
Popular Culture ◽  
Rural Environment ◽  
Cultural Comparison ◽  
Structural Element ◽  
Legal Entity ◽  
Bande Dessinee ◽  
Spare Time ◽  
Popular Medium ◽  
The World ◽  
The Village

AbstrakSecara alamiah, manusia membutuhkan sarana untuk mengisi waktu luangnyasetelah bekerja keras. Satu media yang murah, mudah dijangkau, dan digemari oleh semuakalangan di seluruh dunia adalah cerita bergambar atau komik yang merupakan bagiandari budaya populer. Pada umumnya, karya paraliteratur-visual ini memang bersifat fiktifdan hanya merupakan peniruan dari kenyataan yang digambarkan secara berlebihan(grotesque). Namun demikian, di dalam komik, sering ditemukan nilai-nilai kehidupanyang bersifat universal dan abadi sehingga dianggap layak sebagai bahan kajian budaya.Naruto, salah satu manga Jepang, dan Astérix, bande dessinée dari Prancis, akan ditelitisebagai representasi dunia Timur dan Barat. Latar sebagai unsur struktural dalam karyakaryafiksi ini ternyata juga menunjukkan kesamaan mendasar, yaitu keberadaan desasebagai tempat hidup para tokohnya. Dalam tulisan ini, akan dibahas pemaknaan lainterhadap lingkungan rural tersebut, yang memiliki andil dalam pembentukan karakterpara tokoh dari kedua komik. Metode kajian komparasi budaya akan digunakan denganpenerapan teori-teori yang relevan. Penelitian singkat ini bertujuan untuk melengkapistudi mengenai komik yang belum banyak dilakukan di Indonesia.Kata kunci: Desa, komik, Naruto, Astérix, Komparasi BudayaAbstractNaturally, humans need a way to fill their spare time after working hard. Acheap, accessible and popular medium by all circles around the world is a picture or comicstory, which is part of popular culture. McCloud (1993:7) defines comics as drawings andembossed symbols in a particular order, aimed at providing information or achievingaesthetic responses from the reader. In general, this visual-paraliterature work isindeed fictitious and merely an imitation of grotesque reality. However, in the comics, itis often found that values of life that are universal and eternal so comics are consideredappropriate as a material of cultural studies. Naruto, one of the Japanese manga, andAstérix, the bande dessinée of France, are examined as a representation of the East andWest. The background as a structural element in these works of fiction also shows the basicsimilarity of the existence of the village as the place of life of the characters. According toKartohadikoesoemo (1984:16), the village is a legal entity, in which a ruling society livesits own government. In this paper, other meanings of the rural environment, which hascontributed in the character formation of the characters from both comics are discussed.The method of cultural comparative is used with the application of relevant theories. Thisbrief study aims to complete the study of comics which is still very limited in Indonesia.Keywords: Village, Comic, Naruto, Astérix, Cultural Comparison

To the memory of the geobotanist. Leonid E. Rodin (to the 100th anniversary of his birthday)

2007 ◽  
pp. 106-107
Author(s):  
B. K. Gannibal
Keyword(s):  
End Of Life ◽  
100Th Anniversary ◽  
State University ◽  
Botanical Institute ◽  
Komarov Botanical Institute ◽  
The Future ◽  
Long Time ◽  
High Level

Leonid Efimovich Rodin (1907-1990) was a graduate of Leningrad state University. To him, the future is known geobotanica, happened to a course in Botanical geography is still at the N. A. Bush. His teachers were also A. P. Shennikov and A. A. Korchagin, who subsequently headed related Department of geobotany and Botanical geography of Leningrad state University. This was the first school scientist. And since the beginning of the 30s of XX century and until the end of life L. E. was an employee of the Department of geobotany of the Komarov Botanical Institute (RAS), where long time worked together with E. M. Lavrenko, V. B. Sochava, B. A. Tikhomirov, V. D. Alexandrova and many other high-level professionals, first continuing to learn and gain experience, then defining the direction of development of geobotany in the Institute and the country as a whole.

The Phantom Defense: America's Pursuit of the Star Wars Illusion. By Craig Eisendrath, Melvin A. Goodman, and Gerald E. Marsh. Westport, CT: Praeger, 2001. 216p. $24.95. Ballistic Missile Defense and the Future of American Security: Agendas, Perceptions, Technology, and Policy. By Roger Handberg. Praeger, 2001. 264p. $62.00. Rockets' Red Glare: Missile Defenses and the Future of World Politics. Edited by James J. Wirtz and Jeffrey A. Larsen. Boulder, CO: Westview, 2001. 368p. $28.50.

2002 ◽  
Vol 96 (4) ◽  
pp. 879-880
Author(s):  
David Goldfischer
Keyword(s):  
World Politics ◽  
Ballistic Missile ◽  
Missile Defense ◽  
Star Wars ◽  
Technological Context ◽  
The Future ◽  
Ballistic Missile Defense ◽  
Long Time ◽  
Strategic Defense ◽  
The Subject

As Michael O'Hanlon concludes in his excellent contribution to Rockets' Red Glare: “We should…get used to the debate over ballistic missile defenses. It has been around a long time, and no final resolution is imminent” (p. 132). In one sense, a review of these three recent books makes clear that many analysts had grown a bit too used to positioning themselves in terms of the 1972 ABM Treaty. Preoccupied with arguments over whether the treaty should be preserved, modified, or rewritten in light of a changing strategic and technological context, no one seemed to have anticipated that President George W. Bush would simply withdraw from it, invoking Article XV's provision that either party could withdraw if “extraordinary events related to the subject matter of this Treaty have jeopardized its supreme interests.” Even many strategic defense supporters who deemed the treaty obsolete (as Robert Joseph persuasively maintains in his contribution to Rockets' Red Glare) generally believed that it should only—and would only—be scrapped if negotiations over U.S.-proposed changes broke down. (“The Bush Administration,” surmises O'Hanlon, “will surely try very hard to amend it before going to such an extreme”) (p. 112). In the event, the president's team disavowed even the word “negotiation,” saying they were willing only to “consult” the Russians regarding the treaty's impending demise.

Motivation factors behind secession in the Arab states

2021 ◽  
Vol 28 ◽  
Keyword(s):  
Key Words ◽  
Ethnic Minorities ◽  
International Support ◽  
Motivation Factors ◽  
The Future ◽  
Long Time ◽  
Arab States ◽  
Political Economic

Some countries might witness movements that call for secession from the main homeland ,some had succeeded in their endeavors and others are hoping to accomplish them in the future .There are such movements in the Arab homeland which varied according to the motivations behind their wishes to disengage and the means that they used to accomplish them ,whether peaceful or by resort to violence ,which might take long time . These motives might be political, ethnical ,religious, or else . Usually there might be more than one motive behind such moves towards disengagement and secession, but the international support is the most conclusive factor in achieving such an aim , and this is what we are trying to discuss here. Key words : secession ,political, economic ,ethnic, minorities

ANALISA PENGEMBALIAN MODAL PADA PETERNAKAN AYAM PETELUR RAJIMAN DI TANJUNG BINTANG

2017 ◽  
Vol 1 (2) ◽  
Author(s):  
Yudiana Sari ◽  
Keyword(s):  
Life Cycle ◽  
Study Data ◽  
Land Area ◽  
Farm Land ◽  
Chicken Egg ◽  
Key Word ◽  
The Future ◽  
The Village

Abstract This study using the object research is breeder chicken egg layer Surajiman, Tanjung Bintang. The effort farms chicken egg layer Surajiman, Tanjung Bintang. Was founded by Mr. Surajiman in 2016 in the Village Serdang IIIA, Tanjung Bintang. This is built on a farm land with a land area of 200 m2, with the number of cattle chicken as much as 600 tail. In this study data taken still 600 tail. In doing this business Mr. Surajiman still managed myself because the number of chicken in pet still relative a little. If a farm knowing stages where at first chicken only number 600 tail. On the life-cycle of certain before the production of the egg declined, then it can be added to the become more, in addition should also divide the chicken in some period of the age of chicken in order to maintain the cycle of the age of chicken so can improve the quality of the egg results his production. With knowing the cycle of chicken, it will make a farm become more advanced in the production of peck at her eggs and increased profits that in the future. Key Word : The point behind his back in the capital.

The Temple Holiday Prokopy Day in Bolshelug Village of the Komi Republic Over Time (Based on Records of the Beginning of the 21st Century)

2021 ◽  
pp. 134-144
Author(s):  
Алексей Николаевич Рассыхаев
Keyword(s):  
21St Century ◽  
Komi Republic ◽  
Reliable Information ◽  
The Village ◽  
The Temple ◽  
The Church ◽  
Over Time ◽  
Ritual Practices ◽  
Oral Stories

В работе на основе полевых материалов начала XXI в. дана характеристика особенностей восприятия храмового праздника - Прокопьева дня (21 июля) в с. Большелуг Республики Коми. В устных рассказах информантов 1920-1960-х гг. наблюдается вариативность в его праздновании. Разнообразятся высказывания относительно количества дней празднования храмового праздника (от двух до четырех), даты начала и конца (от 19 до 24 июля), а также очередности гостевания в селе и ближайших деревнях. В условиях отсутствия достоверной информации о практике празднования Прокопьева дня, сложившейся в селе до 1930-х гг., происходит попытка «приватизировать» престольный праздник и начинают функционировать фольклорные рассказы о некогда обычной практике. Став главным общесельским праздником, Прокопьев день начинает притягивать различные ритуальные практики и обычаи (приметы, запреты и предписания). Данная ситуация развивается на фоне того, что в Большелуге церковь освящена во имя Свт. Николая, чудотворца и архиепископа Мир Ликийских, однако Николин день фольклорной традицией остается практически незамеченным. This paper is based on field materials from the beginning of the 21st century and describes the peculiarities of perception of the temple holiday (khramovoi or prestol’nyi prazdnik) - Prokopy Day (July 21) in the village of Bolshelug in the Komi Republic. Compared to oral stories of the 1920s and 1960s, there are variations in its later celebration. Various statements are made regarding the number of days the holiday is celebrated (from July 19 to 24), as well as the order of visiting in the village and in nearby villages. In the absence of reliable information about the practice of celebrating Prokopy Day which had been established in the village by the 1930s, attempts were made to “privatize” the feast day and to put into practice folkloric descriptions of the once common ritual. Having become the main village holiday, Prokopy Day also began to incorporate various new ritual practices and customs (omens, prohibitions and prescriptions). This process developed against the background of the fact that in Bolshelug the church was consecrated to St. Nicholas the Wonderworker and Archbishop of Myra, although St. Nicholas Day folklore has remained mostly overlooked.

The future of musical theatre: An animation of a video call between collaborators, 30 September 2020

2021 ◽  
Vol 15 (1) ◽  
pp. 25-40 ◽  
Author(s):  
Joy Brooke Fairfield ◽  
Krista Knight ◽  
Barry Brinegar
Keyword(s):  
Musical Theatre ◽  
First Century ◽  
Us South ◽  
Social Justice Movements ◽  
Art Form ◽  
Gender Minorities ◽  
The Us ◽  
The Future ◽  
Long Time ◽  
Justice Movements

In the first autumn of the COVID-19 pandemic, long-time theatre collaborators in two different cities in the US South discuss the future of an art form that has currently gone dark. Influenced by punk culture, twenty-first-century internet aesthetics, social justice movements and their pets, this decade-strong creative team reflects in a multimedia format on their past work and enumerates their priorities for the future of musical theatre: cheap, remote, inexperienced, local, radical and full of women and sexual/gender minorities.

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