Tatiana Zaicovschi

On the basis of the author’s fi eld researches, the characteristic features of a traditional wedding among the Old Believers of the Republic of Moldova were revealed. Th e traditional wedding lasted three days, in the villages this feature is basically preserved to this day. On Sunday, aft er the wedding, the wedding was celebrated in the groom’s house, the next day there were so-called “otvodiny” — the wedding in the bride’s house, and on the third day only the closest were invited. Th e parents planted at the wedding were usually the godmother and the godmother, with their active participation, the guests gave gift s to the young family; on the second day they traveled around the village and collected these “gift s” (grain, goats, lambs, cuts of cloth, etc.). Th ey also gave money. On the morning of the second day, the godmother entered the young couple’s room to check the “honesty” of the bride. If everything turned out to be in order, she went out to the guests with a red rag or...

The study was realized on the basis of a special questionnaire developed by the author. The survey was conducted in places with a dense population of the Lipovans in the Republic of Moldova. Childbirth rituals, consisting of three stages (prenatal, birth and postnatal) are associated with the moments of transition. The objects of the transition are the woman in labor and the infant. In traditional culture, childbirth is perceived as an analogue of death, associated with danger and ritual impurity. A woman in labor has a dual meaning: a being that contains the potential for reproduction and, at the same time, entails a threat that lies in the sphere of the other world. Indirectly, the midwife, who is the conductor between this world and the other world, is also involved in this. Up to now, the Lipovans are distinguished by the isolation of mother and baby after childbirth until a special prayer. The existing idea of the “impurity” of the unbaptized infant determined a specific behavi...

The magazine “Chisinau Eparchial Vedomosti”, which was published for fifty years (1867– 1917), contains a lot of articles that deal with Lipovans / Old Believers. If the magazine contains rather rich and varied information about such carriers of traditional culture in Bessarabia as Bulgarians, Gagauz, etc. (including customs, traditions, peculiarities of life and everyday life, national character, etc.), then the Lipovans are in a special position. Based on the profile of this magazine and the struggle of the clergy for the purity of the official Orthodox religion, they primarily provide information related to confessional aspects. So, the so-called anti-sectarian missionary activity is covered. Although, according to the authors of the publications, the religiosity of the Old Believers is based on assigning the main importance to the rituals, they could not fail to note the deep commitment of the Old Believers to public worship. Despite the general negative official attitude toward...

În articolul de față este întreprinsă încercarea de a localiza cântecul "Săgeata" și relictele puțin cunoscute (care putem întîlni la creștinii ortodocși de rit vechi în satele rusești din Republica Moldova) ale obiceiul respectiv, de a efectua analiza acestuia și de a trasa niște paralele cu alte regiuni. De asemenea a fost semnalat un șir de întrebări la care poate fi oferit răspuns în cadrul unei cercetări separate, mai ample, special dedicate cercetării acestui obicei străvechi. "Conducerea săgeții/sulei" ("a duce săgeata", "a fugări săgeata", "a îngropa săgeata") este o tradiție de primăvară-vară care "închide" primăvara și "deschide" vara și este legat de Ziua Sf. Gheorghe, Săptămâna Paștelui sau Înălțarea Domnului. Acest obicei includea îngroparea ritualică de către femei a săgeții/suliței (un soi de lance) în scopuri de protecție și fertilitate. Arealul de răspândire a "conducerii săgeții" este strict delimitat de regiunea Polesia de Est, însă de acolo elementele obiceiului au fost aduse în Moldova și de aceea sunt cunoscute și printre unele grupuri locale de emigranți ruși. Materialele ce țin de un șir de versiuni ale cântecului ritualic "Săgeata" prezentate în acest articol și puținele elemente ale obiceiului care acompaniază cântecul și care s-au păstrat, în mod cert, necesită o cercetare mai adâncă și trasarea paralelor în limitele arealului repertoriului muzical rus. Cuvinte-cheie: cântecul ritualic "Săgeata", "conducerea săgeții", relicte, creștinii de rit vechi, Polesia de Est, Republica Moldova. Резюме Реликты обряда "Стрела" в русских селах Республики Молдова В данной статье производится попытка обозначить место песни "Стрела" и малоизученных реликтов одноимённого обряда, встречающихся у старообрядцев, которые проживают в русских селах Республики Молдова, осуществить их анализ и провести некоторые параллели с другими регионами. Также был намечен ряд вопросов, ответ на которые может быть получен в процессе отдельного, более развернутого исследования, специально посвященного изучению данного старинного обряда. "Вождение стрелы/сулы" (вид копья) ("водить стрелу", "гнать стрелу", "закапывать стрелу")-это весенне-летний обряд, который "замыкает" весну и "отмыкает" лето, приурочен к Егорьеву дню, Пасхальной неделе или Вознесению. Он включал ритуальное захоронение женщинами стрелы/сулы в защитных и репродуктивных целях. Территория распространения «вождения стрелы» четко ограничена регионом Восточного Полесья, но оттуда элементы обряда были перенесены в Молдову, и поэтому известны также у некоторых групп местных русских переселенцев. Представленные в данной статье сведения относительно ряда вариантов древней народной обрядовой песни "Стрела" и немногих сохранившихся элементов сопровождаемого ею обряда, разумеется, требуют дальнейшего углубленного исследования и проведения параллелей в пределах пространства общерусского песенного репертуара. Ключевые слова: обрядовая песня "Стрела", "вождение стрелы", реликты, старообрядцы, Восточное Полесье, Республика Молдова. Summary Relicts of the ritual "Arrow" in Russian villages of the Republic of Moldova In this article is made an attempt to identify the place of the song "Arrow" and relicts (which can be found at the Old Believers, who live in Russian villages of the Republic of Moldova) of insufficiently explored ritual of the same name, to carry out their analysis and draw some parallels with other regions. Also was outlined a number of issues, a number of questions, the answers to which can be obtained in the course of a single, more comprehensive research, specifically dedicated to the study of this ancient rite. Driving of arrow/"sula" (kind of spear) ("to drive an arrow", "to bury an arrow") is a spring and summer ritual which "closes" the spring and "opens" summer, timed to the Day of St. George, the Easter week or Ascension. It includes a ritual burial of an arrow by women for protective and reproductive purposes. The territory of the spread of "driving of arrow" is clearly limited to the region of the Eastern Polesye, but from there the elements of this ritual were transferred to Moldova and therefore they are also known in some local groups of Russian immigrants. Information presented in this article in connection with a number of variants of an ancient folk ritual songs "Arrow" and the few remaining elements of the ritual followed it, of course, require a further in-depth research and drawing parallels within the space of all-Russian song repertoire.

În acest studiu, realizat pe baza unui chestionar special elaborat<br> de autor, se examinează primul din cele trei (prenatal, de naștere,<br> postnatal) cicluri ale ritualurulor de materninate. O serie de interviuri<br> extinse au fost realizate cu informatori care locuiesc în sate cu<br> o populație compactă de lipoveni, precum și în orașe cu un număr<br> anumit al acestora, inclusiv Chișinău. Deși credincioșii de rit vechi<br> au o atitudine ambiguă față de femeie, familiile lipovenilor se caracterizează<br> printr-o atitudine atentă față de femeia însărcinată, dar, cu<br> toate acestea, dacă nu există copii mai mari în familie, atunci femeia<br> își desfășoară toată munca de zi cu zi, în funcție de starea sănătății<br> ei. În același timp, ea ar trebui să se ferească de munca grea, să aibă<br> grijă de copilul viitor. Există un șir de acțiuni preventive și interdicții<br> menite să asigure sănătatea și forța...

The author analyzed the reflection of the archetypal opposition of our – alien/other in the mass media texts in Bulgarian contained in a number of newspapers published in the Republic of Moldova. On the one hand, they reflect the symbolic meaning of the concept of "Bulgarianship", which is fundamental for the ethnic consciousness of the Bulgarians of Moldova, and on the other, they express a deeply tolerant attitude towards the other: a desire to know the culture of others, share information about their culture, a demonstration of the desire for cooperation and (in some cases, when it comes to help) feelings of gratitude to others – people who do not belong to the Bulgarian ethnic group. It is emphasized that the formation of certain views, including in the field of interethnic relations, to a large extent depends on the actions of the media. There is a feedback between the mass media resource and its perception by readers. The article demonstrates the general trends refle...

In this article, based on interviews with informants from settlements of the Republic of Moldova with a compact residence of Old Believers (Lipovans), the features of the maternity and baptismal rituals in their environment are presented. The maternity and baptismal cycle contains a number of successive stages, including the customs and rituals that precede childbirth, the birth itself, as well as the subsequent stages associated with purification and socialization. The origins of the belief about the contradictory character of the female nature, inherent in ancient views of the world, originate in the concept of her duality, which is associated with the rites of passage. In order to prevent the influence of the otherworldly sphere, traditional culture prescribes a woman to observe the prohibitions associated with ritual impurity. Along with this, there are also regulations designed to protect the mother and child from manifestations of evil forces. The article describes the prohibi...

The family rituals of the Old Believers of the Republic of Moldova remain poorly studied. This is especially true of maternity rituals. In comparison with other rituals of the life cycle – wedding and funeral-memorial, – the maternity rituals are relatively weakly expressed outwardly. The maternity rituals are divided into several periods: prenatal, birth and postnatal. In accordance with this, the author compiled a special questionnaire for conducting extended interviews with informants from villages with a compact population of Lipovans (primarily Kunicha, Pokrovka, Egorovka, Staraya Dobrudzha), as well as with those who live in cities, including Chisinau, where there are a large number of Old Believers. In our opinion, there is a need to analyze the differences in family rituals, including childbirth, in different localities. But this issue requires further study. This article presents some preliminary results of the study.

În articolul de față este întreprinsă încercarea de a localiza cântecul "Săgeata" și relictele puțin cunoscute (care putem întîlni la creștinii ortodocși de rit vechi în satele rusești din Republica Moldova) ale obiceiul respectiv, de a efectua analiza acestuia și de a trasa niște paralele cu alte regiuni. De asemenea a fost semnalat un șir de întrebări la care poate fi oferit răspuns în cadrul unei cercetări separate, mai ample, special dedicate cercetării acestui obicei străvechi. "Conducerea săgeții/sulei" ("a duce săgeata", "a fugări săgeata", "a îngropa săgeata") este o tradiție de primăvară-vară care "închide" primăvara și "deschide" vara și este legat de Ziua Sf. Gheorghe, Săptămâna Paștelui sau Înălțarea Domnului. Acest obicei includea îngroparea ritualică de către femei a săgeții/suliței (un soi de lance) în scopuri de protecție și fertilitate. Arealul de răspândire a "conducerii săgeții" este strict delimitat de regiunea Polesia de Est, însă de acolo elementele obiceiului au fost aduse în Moldova și de aceea sunt cunoscute și printre unele grupuri locale de emigranți ruși. Materialele ce țin de un șir de versiuni ale cântecului ritualic "Săgeata" prezentate în acest articol și puținele elemente ale obiceiului care acompaniază cântecul și care s-au păstrat, în mod cert, necesită o cercetare mai adâncă și trasarea paralelor în limitele arealului repertoriului muzical rus. Cuvinte-cheie: cântecul ritualic "Săgeata", "conducerea săgeții", relicte, creștinii de rit vechi, Polesia de Est, Republica Moldova. Резюме Реликты обряда "Стрела" в русских селах Республики Молдова В данной статье производится попытка обозначить место песни "Стрела" и малоизученных реликтов одноимённого обряда, встречающихся у старообрядцев, которые проживают в русских селах Республики Молдова, осуществить их анализ и провести некоторые параллели с другими регионами. Также был намечен ряд вопросов, ответ на которые может быть получен в процессе отдельного, более развернутого исследования, специально посвященного изучению данного старинного обряда. "Вождение стрелы/сулы" (вид копья) ("водить стрелу", "гнать стрелу", "закапывать стрелу")-это весенне-летний обряд, который "замыкает" весну и "отмыкает" лето, приурочен к Егорьеву дню, Пасхальной неделе или Вознесению. Он включал ритуальное захоронение женщинами стрелы/сулы в защитных и репродуктивных целях. Территория распространения «вождения стрелы» четко ограничена регионом Восточного Полесья, но оттуда элементы обряда были перенесены в Молдову, и поэтому известны также у некоторых групп местных русских переселенцев. Представленные в данной статье сведения относительно ряда вариантов древней народной обрядовой песни "Стрела" и немногих сохранившихся элементов сопровождаемого ею обряда, разумеется, требуют дальнейшего углубленного исследования и проведения параллелей в пределах пространства общерусского песенного репертуара. Ключевые слова: обрядовая песня "Стрела", "вождение стрелы", реликты, старообрядцы, Восточное Полесье, Республика Молдова. Summary Relicts of the ritual "Arrow" in Russian villages of the Republic of Moldova In this article is made an attempt to identify the place of the song "Arrow" and relicts (which can be found at the Old Believers, who live in Russian villages of the Republic of Moldova) of insufficiently explored ritual of the same name, to carry out their analysis and draw some parallels with other regions. Also was outlined a number of issues, a number of questions, the answers to which can be obtained in the course of a single, more comprehensive research, specifically dedicated to the study of this ancient rite. Driving of arrow/"sula" (kind of spear) ("to drive an arrow", "to bury an arrow") is a spring and summer ritual which "closes" the spring and "opens" summer, timed to the Day of St. George, the Easter week or Ascension. It includes a ritual burial of an arrow by women for protective and reproductive purposes. The territory of the spread of "driving of arrow" is clearly limited to the region of the Eastern Polesye, but from there the elements of this ritual were transferred to Moldova and therefore they are also known in some local groups of Russian immigrants. Information presented in this article in connection with a number of variants of an ancient folk ritual songs "Arrow" and the few remaining elements of the ritual followed it, of course, require a further in-depth research and drawing parallels within the space of all-Russian song repertoire.