6. The Gentry Construction of Peasants: Agricultural Circles and the Resurgence of Peasant Culture

2019 ◽  
pp. 115-141
Keyword(s):  
Peasant Culture

Presente e futuro della cultura contadina

2009 ◽  
pp. 206-214
Author(s):  
Osvaldo Pieroni
Keyword(s):  
Structural Change ◽  
Key Words ◽  
Family Farm ◽  
Farm Land ◽  
Scientific Level ◽  
Specific Relationship ◽  
The Family ◽  
Classical Image ◽  
Definition Of ◽  
Peasant Culture

- While a re-evaluation of the peasant role is emerging at the scientific level, public and institutional opinion is still influenced by the classical image of antimodern peasants. In the last years, rural sociologists and some agrarian economists have emphasized the persistence of the "peasant model of farming". Considering the present food and environmental crises, the new functions developed in the family farm represent a structural change, both in social and economic terms. By proposing the definition of strategic fertility as a specific relationship with the soil in view of a durable reproduction, the author is outlining the new relevant aspects of the peasant culture. Key words: peasant culture; peasant agriculture; family farm; land; biological fertility; co-evolution.

Notes Concerning Bartók's Solo Vocal Music (II): The Twenty Hungarian Folksongs (1929)

Tempo ◽  
1956 ◽  
pp. 14-20
Author(s):  
John S. Weissmann
Keyword(s):  
Social Order ◽  
Vocal Music ◽  
Peasant Society ◽  
Modes Of Existence ◽  
Peasant Culture

Accomplishments of a highly sophisticated European civilisation, and the simplicity and directness of peasant culture: the dilemma of these two modes of existence is never completely absent from Bartók's creative mentality. His dissatisfaction with urban civilisation produced an attraction to a social order where art is not merely a pleasing utilization of leisure or a highly personal and esoteric mode of expression, but is accepted as a valid response to a social need, as important and definite in its own sphere as any other manifestation in the life of the community. The music of this community must therefore be comprehensible to, must evoke responses and associations in, all who live in this society, and not merely appeal to the minority of an élite. For Bartók this community was represented by the peasant society.

Reshaping Peasant Culture and Community

Modern China ◽  
1994 ◽  
Vol 20 (2) ◽  
pp. 157-179 ◽  
Author(s):  
Minchuan Yang
Keyword(s):  
Peasant Culture

“The broken silence of generations”: Twentieth-century Inheritors of Peasant Culture

Tekstualia ◽  
2013 ◽  
Vol 1 (1) ◽  
pp. 279-288
Author(s):  
Marian Pilot
Keyword(s):  
Twentieth Century ◽  
Rural Areas ◽  
Difficult Situation ◽  
Polish Literature ◽  
Political Agitation ◽  
Peasant Culture

The new book about Stanisław Czernik (Wacław Przybyła, Stanisław Czernik. Człowiek i pisarz, Ostrzeszów 2010), the founder of the poetic group called „Okolica Poetów” (The Area of Poets) provides a pretext to discuss twentieth-century poets and novelists, who were born in rural areas and, in their works, were concerned with the life of peasants. The articles offers an overview of the difficult situation of Polish peasants in the nineteenth and twentieth century. Whereas such writers as Marian Czuchnowski or Stanisław Młodożeniec treated their works as vehicles for political agitation, Stanisław Czernik advocated „authenticity” as a primary literary aim. As editor and leader of a literary group, Czernik contributed signifi cantly to the strengthening of the rural trend in Polish literature (W. Myśliwski, E. Redliński, J. Kawalec).

The Fire-Walkers of Kataragama: The Rise of Bhakti Religiosity in Buddhist Sri Lanka

1978 ◽  
Vol 37 (3) ◽  
pp. 457-476 ◽  
Author(s):  
Gananath Obeyesekere
Keyword(s):  
World War Ii ◽  
Social Change ◽  
Sri Lanka ◽  
Thick Layer ◽  
Present Form ◽  
World War ◽  
Urban People ◽  
Peasant Culture

At the tip of southeastern Sri Lanka is the shrine of Kataragama, sacred to Skanda, the son of Śiva. There, every year in the Sinhala month äsala (July/August), devotees walk the length of a pit containing a thick layer of red-hot coals. Many Buddhists and Hindus, the fire-walkers as well as ordinary devotees, believe that this custom of the annual fire-walking ritual comes from mythic times and commemorates Skanda's victory over the asuras (titans). In fact, the present form of fire-walking in Buddhist Sri Lanka dates not from the asura war, but from World War II. Furthermore, those who walk the fire are not members of a hoary ancient ritual lineage; rather, they are modern urban people, uprooted from traditional Sinhala Buddhist peasant culture. Fire-walking is a new phenomenon, and it is a product of recent social change.

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