Folklore of Chadetsky Highlanders from Bukovyna

The article is the first part of a work conceived by the author, dedicated to the folk musical traditions of the ethnic group of Poles who migrated from the western Beskyds more than 200 years ago (namely, from the vicinity of the city of Chadca, located on the Kisuca River, northern Slovakia) to the Romanian part of the Carpathians, called Bukovyna. The name of this ethnic group in Poland is gorali czadecki = Chadian gurals. Their descendants still live in several settlements of the Carpathian Bukovyna: the villages of Plesha, Solonetul Nou and Poiana Mikuli, located in the basin of the Humora River in the Suceava region of Romania. The traditional culture of the Chadian highlanders, in particular their musical folklore, is still insufficiently studied by scientists. The material on which the ethnomusical part of the article is based was mainly collected by the author in the course of his own expeditionary research in these territories in the 2000s. A significant part of the article is a summary of the history of the origin and migrations of this group, as well as ethnographic information about it. After all, complex and varied historical events (mainly the so-called «Volosh colonization», which began in the XII century: the resettlement of the Romanian-speaking population to the Carpathian region from the Northern Balkans, historical Transylvania and Moldova), as well as natural landscape living conditions – cattle breeding in high-mountain pastures) identified some of the features of their traditional musical culture. The second section of the publication is a general overview of the main vocal genres of the Chadetsky gurals living in Bukovyna. A specific marker of the local singing repertoire is taidans (local name) – ritual (mostly wedding) or non-ritual (shepherd's) songs / choruses with verses 6 + 6 in a two-line stanza. Their texts are predominantly monostrophic, following in each performance in no particular order. The article examines the problematic aspects of the genre interpretation of these works: these are full-fledged songs or choruses, where words are more important. Memorial songs (of a religious nature) and lamentation over the departed still occupy an important place in traditional life. The memories of older respondents keep archaic games held at night near the dead. Christmas carols of various types, performed by different age groups of carol singers, are still an actively widespread genre: children, youth – the «young brotherhood» (with mummers), older men - the «old brotherhood». Also known is the children's ritual of sowing grain in houses on New Year's morning. Information about song genres is presented in the context of their functioning in everyday life and rituals

BANS IN FUNERAL AND MEMOTIAL CUSTOMS AND RITUALS OF THE CHUVASHS

Одним из интересных и мало изученных источников для изучения традиционных представлений чувашского народа являются запреты (табу). По мнению чувашских лингвистов и фольклористов, они относятся к малым жанрам чувашского фольклора и являют собой отдельный вид афористических устно-поэтических произведений. Им свойственны четкая языковая форма построения, логичность, поучительная направленность, неукоснительность исполнения. Зародившись в глубокой древности, запреты служили одной из форм регулирования поведения человека в обществе. Они регламентировали повседневную жизнь, хозяйственные занятия, промыслы и ремесла, пищу, религиозные верования, поведение, этикет, язык, культуру речи и т. д. Особое место они занимали в обрядовой жизни, в том числе в обычаях и обрядах, связанных с проводами человека в последний путь. Целью настоящего исследования является определение роли и значения запретов в регулировании поведения людей и членов общины в рамках похоронно-поминальных обычаев и обрядов чувашей Урало-Поволжья. В исследовании запреты рассмотрены в соответствии с основными этапами похоронно-поминального обряда (подготовка к похоронам и охрана покойника; обмывание; проводы в последний путь; погребение; поминки). Работа основана на литературных, архивных и полевых материалах автора. При разработке указанной темы автор руководствовался одним из методологических принципов, в соответствии с которым система запретов понимается как часть социо-нормативной культуры народа, регулирующая поведение человека в повседневности и в религиозно-обрядовых практиках. В обоих случаях запреты имеют религиозную природу и выступают своеобразным императивом в процессе социальной жизни человека. Исследование показало, что запреты в контексте похоронно-поминальных обрядов определяли место, время, порядок проведения ритуала и регламентировали поведение участников. В запретах и предписаниях данного вида обряда проявляется двойственное отношение к умершему. С одной стороны, в них просматривается суеверный страх членов социума перед покойником и смертью, с другой — стремление умилостивить его и как можно скорее проводить в потусторонний мир. Благодаря соблюдению этих запретов происходило поэтапное вычленение покойника из мира культуры и социума, а также «перемещение» в мир предков. One of the interesting and little-studied sources for studying the traditional ideas of the Chuvash people are prohibitions (taboos). According to Chuvash linguists and folklorists, they belong to small genres of Chuvash folklore and are a separate type of aphoristic oral-poetic works. They are characterized by a clear linguistic form of construction, logic, instructive orientation, rigor of execution. Originating in ancient times, prohibitions served as one of the forms of regulating human behavior in society. They regulated daily life, household occupations, crafts and crafts, food, religious beliefs, behavior, etiquette, language, culture of speech, etc. They occupied a special place in ceremonial life, including in customs and rituals associated with sending a person on his last journey. The purpose of this study is to determine the role and significance of prohibitions in regulating the behavior of people and members of the community within the framework of funeral and memorial customs and rituals of the Chuvash of the Ural-Volga region. In the study, the prohibitions are considered in accordance with the main stages of the funeral and memorial rite (preparation for the funeral and protection of the deceased; washing; seeing off on the last journey; burial; wake). The work is based on the author's literary, archival and field materials. When developing this topic, the author was guided by one of the methodological principles, according to which the system of prohibitions is understood as part of the socio-normative culture of the people, regulating human behavior in everyday life and in religious and ceremonial practices. In both cases, prohibitions have a religious nature and act as a kind of imperative in the process of human social life. The study showed that prohibitions in the context of funeral and memorial rites determined the place, time, order of the ritual and regulated the behavior of participants. In the prohibitions and prescriptions of this type of rite, an ambivalent attitude towards the deceased is manifested. On the one hand, they show the superstitious fear of the members of society before the deceased and death, on the other — the desire to propitiate him and as soon as possible to conduct him to the other world. Due to the observance of these prohibitions, the deceased was gradually isolated from the world of culture and society, as well as “moving” into the world of ancestors.

Poświęcić niepewność – prolegomena do badań nad kinem postsekularnym

This article undertakes the issue of defining film phenomena which put forward questions of a primary religious nature (about the meaning of life, source of evil, life after death, the existence of Absolute, etc.) in a way that is independent from major religious traditions. The author posits that describing this phenomenon in the case of European film culture is done best by employing the philosophical thought of postsecularism. Utilizing Mieke Bal’s method of cultural analysis, the author takes as an example the term “sacrifice” to point to the existence of different models by which religious topics are undertaken by the cinema. This leads to a preliminary typology of the phenomenon which differentiates between ‘apologetic’ and ‘critical’ films and, furthermore, between films that refer to particular religious traditions and those expressing a postsecular perspective.

MAGIA – RELIGIA – OSTENTACJA. KAPTORGI Z WCZESNOŚREDNIOWIECZNEGO CMENTARZYSKA W RADOMIU W UJĘCIU KOMPARATYSTYCZNYM

This article presents an analysis of two brass lockets, rectangular in shape, discovered in a richly equipped grave no. 62 in an early-medieval grave field in Radom (the 4th quarter of the 11-12th centuries). As a result of the analysis, their cognitive value can be estimated in a comprehensive way against the background of other finds of the type excavated in graves. On the other hand, it has allowed to enrich the knowledge of burying the dead with objects of magical and religious nature. The lockets discovered in Radom were made locally, most probably as imitations of more sophisticated pendants. Most probably, they were used as containers for magical or healing amulets, possibly contact relics (brandeum, eulogiae) or perfumes. They were probably buried after mid-11th century, during the religious transformation taking place in the early Piast state, bearing material testimony to the intertwining pagan rites and the ceremonies of the new faith.

Strengthening Pancasila Characters Through The Role Of Mosque Youth Organizations: A Mixed Method Study

The human character of Pancasila which is based on faith in God. This research aims to identify the nationalist character produced through the Leadership Camp program, measure the level of nationalism character education, and analyze the strategies carried out by the mosque youth organizations at the Al Azhar Youth Leadership Institute in strengthening the nationalist character of youth. The quantitative method with the type of survey to 100 respondents uses EFA and the nationalism character education index. According to students in the Leadership Training, the nationalist leadership they get is integrity, cooperation, character, nationalism, devotion to worship, and independence. Religious nature consists of morals and obedience to worship. The nationalist Character Education index calculation is 92.51%, which means that the program classifies as a high portion of the nationalism character education learning. The best strategy that AYLI can choose is consistency with a program that is already running well.

Human safety issue in the context of contemporary challenges from the postmodern perspective

The current global crises, the health crisis and the information wars and their axiological aspects, have created risks and threats to the security of human beings and societies. The postmodern approach comes with a skepticism, subjectivism and relativism, a suspicion of the foundations of Western culture. Their systematic destruction, the use of language to promote an ideology becomes the source of chaos and decreases the degree of social cohesion in any society. The values of the postmodern world, tolerance and equality, come into conflfl ict with the traditional society that had at the top of the hierarchy a truth of a religious nature. The current COVID-19 crisis leads to a dangerous mutation of two state archetypal modelsT. Hobbes’s leviathan with C. G Jung’s devouring mother archetype, leads to a the limitation in rights and a degradation of the human being. In the curent information wars to ensure the security of the citizen, axiological immunization provides the way for global problems at the local level.

Religious Radicalization: Dimension of Culture and the Foundation of Freedom

The origins of human culture and the foundation of freedom can be traced back to the religious nature of the species. Human ability to create an entirely worldly one, separate from the great synthesis, came only after a long period of experimentation and thought. Certainly, this is seen as a positive development in the current conception of culture and its historical context. Today, it is being debated whether the detachment of human work-from science to morality to education to the state to economics to art-from religious connections and connections has been beneficial both to culture itself and to human personality progress in the direction of higher concrete achievements and human development. The author utilized deductive reasoning to create a link between religion and the aspects of culture and the foundations of freedom in this research work, which uses a qualitative technique based on a deductive research methodology.

From the History of the Bulgarian Animalistic Lexis. Names of Animals in the Oldest Bulgarian Translation of Aesop’s Fables

Bulgarian works of a non-religious nature began to be written in the 19th century. They popularized a specific vision of a new literary language and contained suggestions of terms from various fields. Sophronius, bishop of Vratsa belonged to the group of writers who significantly influenced the shape of New Bulgarian literary language. By translating Aesop’s fables into a language understandable to Bulgarians, he laid the foundations of Bulgarian animalistic terminology. The author analyses 66 names of animals contained in the fables translated by Sophronius, indicates their origin and the reasons for using a specific term. She further examines which of these terms are still used, and which have become archaisms or have survived only in folk dialects.

Czyje góry: Boga czy Śmierci? O dwóch romantycznych modelach interpretacji krajobrazu

In the article the author seeks to answer the question — suggested by Romantic accounts — about whether the most colourful feature of mountain landscape is its religious nature or whether its most evident characteristics are those that turn it into a land of death. Drawing on biblical arguments, Romantic culture assigned to the mountains attributes of sacred a space inspiring strong religious experiences verging on mystical experiences (Ludwik Zejszner). Thus in the Romantic way of thinking the mountains became witnesses to the creation of the world (Antoni Czajkowski), while the natural landscape began to be viewed as hypostasis of divinity. That is why a homage paid to nature became a religious experience and a tribute to the greatness of God. Hierophanies turning the mountains into a sacred space generated strong religious responses in Romantic subjects; they encouraged prayer and prayerful ritualisation of behaviour. A Romantic wanderer felt a sense of unity with God both on top of a mountain and by the Morskie Oko lake. However, the mountains were also presented many times as a space of death, a fact stemming from the terror of their landscape. Romantic tourists were made aware of this omnipresence of death in the mountains by crosses placed in the mountains as well as graves scattered across them. Victims of the mountains included highlanders, tourists, treasure hunters and poachers. That is why in some literary visions various places in the mountains appeared as a big graveyard (“Czarny Staw as the capital of death”, Łucja Rautenstrauchowa). In the article the author points to various causes of death and characteristic ways of dying in the mountains.

Conclusion

This chapter concludes by hinting at the broader implications for understanding the clergy’s political resistance thought during this time period. The clergy’s justification of political resistance in the American Revolution cannot be used to argue for a major shift in American Protestant thought. Nor should the Revolution be understood in purely secular terms. The justifications of resistance made by the clerical leaders highlight the religious nature of many people’s thought processes in this time period. While the patriot clergy rejected political absolutism and supported active measures of defensive resistance, this should not be understood as a defection from their historic Protestant tradition.