Etnologie

De eerste editie van dit volumineuze werk verscheen voor het eerst in 1983 en is nu aan een vierde herwerking toe. Vanzelfsprekend heeft etnologie (of culturele antropologie) als huidige wetenschap een enorme evolutie ondergaan. Het is niet meer die enkelvoudige studie van toen, maar een palet aan culturele veelvoud, precies zoals het in de titel wordt omschreven. Vijfentwintig professoren uit de Duitstalige wereld hebben een bijdrage geleverd in een poging om zoveel mogelijk thema's in de etnologie van vandaag af te dekken. De studie is bedoeld om studenten in te leiden in de wereld van de etnologie, maar biedt uiteraard ook interessante inzichten voor etnologen die over het muurtje van hun eigen specialisatie willen kijken. Het is dus tegelijkertijd een overzicht, maar ook een inleiding. En ook bij deze vierde herwerking een geslaagde poging. De achterliggende reden blijft de passie voor het (be)vreemde(nde) en de interesse om dat vreemde te duiden, waarbij diversiteit steeds meer als centrale gedachte wordt uitgespeeld. Dat betekent dat naast veldwerk etnologische vergelijking steeds meer aan belang wint in de strijd tegen etnocentrisme. Ondanks, of misschien net wel dankzij, het feit dat het om zo veel verschillende disciplines gaat, wordt er toch ook steeds meer interdisciplinair gewerkt. Dit brede gamma onderwerpen maakt namelijk heel erg duidelijk dat de grenzen tussen de verschillende disciplines erg poreus zijn geworden. Het boek zelf is opgesplitst in vier grote delen: theorieën en methodes; deelgebieden van de etnologie; transversale thema's; speciale thema´s. Daarop volgt een uitgebreide bibliografie, waarin toch belangrijke namen zoals onder meer Marcus Tauschek, Laurajane Smith of Rodney Harrison ontbreken. Tot slot is er een iets te beperkt register. Het zou ons hier te ver leiden om elk hoofdstuk te bespreken, we beperken ons tot enkele kernbijdragen uit het boek. In het inleidende hoofdstuk beschrijft Hans Fischer etnologie als een wetenschappelijke discipline. Op zich wat bevreemdend, want het lijkt – als zo vaak – dat etnologie zich telkens moet bevestigen als een waardevolle tak van de wetenschap. Iets wat eigenlijk buiten kijf zou moeten staan. Bettina Beer bespreekt het begrip cultuur in verhouding tot etniciteit en stelt terecht vast dat cultuur al te vaak een nietszeggend containerbegrip is geworden dat te veel ladingen dekt en daardoor de te vaak als een statisch begrip te verklaren viel. Etnologen moeten zich steeds bevragen in hoeverre bepaalde gedragingen cultureel zijn. Het belang van interculturaliteit is de laatste decennia alleen maar toegenomen. Michael Bollig stelt dat etnologische vergelijkingen een absolute must zijn voor de theorieontwikkeling van het vak. Culturele diversiteit is een absolute uitdaging voor etnologen. Kennis door vergelijking is daarbij gewoon onmisbaar en verplichte leerstof. Verdere themata die worden besproken zijn economische, politieke, verwantschaps-en religieuze etnologie. Verwantschap, zo stellen Juila Pauli en Michael Schnegg, is een centrale sociale categorie bij etnologisch onderzoek van economische, politieke of religieuze handelingen, die in geen enkele andere wetenschap zo diepgaand is/wordt onderzocht. Relatief nieuw is dan weer het genderonderzoek. Dit onderzoek moest zich eerst bewijzen en zich losmaken van de vooroordelen die ermee gepaard gingen. Ute Luig beschrijft de stand van zaken op dit gebied en kijkt naar de nieuwe tendensen die zich aftekenen in een steeds globalere wereld. Hierbij sluit het hoofdstuk migratie-etnologie van Heike Drotbohm naadloos aan. Het gaat hier wel degelijk om een absoluut actueel thema. Omdat de vele migratiegolven ook voor sociale en culturele verschuivingen zorgen. Deze tak van de etnologie verschuift steeds meer van het theoretische naar het praktische vlak, net omdat er zoveel problemen worden aangedragen. Multiculturaliteit en integratieproblemen zijn aan de orde van de dag en vragen om gepaste oplossingen, waarvoor ook etnologen niet onmiddellijk pasklare antwoorden hebben. Hans-Peter Hahn borduurt verder over materiële cultuur en consumptie (zie Volkskunde 117/1), waarin hij het groeiende belang van materiële cultuur onderstreept. Nieuwe inzichten en nieuwe methodes zorgen een duidelijk verschil met de historische omgang met materiële cultuur. Het laatste deel is gewijd aan speciale onderzoeksgebieden. Zo bekijkt Nikolaus Schareika de mens in zijn milieu. Het lijdt geen twijfel dat ecologie een steeds belangrijkere rol in onze maatschappij speelt en dat dit uiteraard een invloed heeft op de menselijke gedragingen. Het onderzoek richt zich op de

Desde bien temprano, investigadores y aventureros, embajadores y comerciantes, peregrinos y conquistadores emprendieron viajes a países lejanos. Y al regresar escribieron sus aventuras para los que se habían quedado en casa y describieron sus encuentros con lo desconocido... muchas veces, exagerando un poco. Pero lo que estos primeros «etnólogos» contaban no era todo inventado; lo que les pasaba, como a muchos etnólogos modernos, es que tenían dificultades para reproducir lo visto de manera objetiva, es decir, sin desfigurarlo a través de la propia cultura.
Hoy en día, las investigaciones etnológicas ya no se centran exclusivamente en lo ajeno de los países exóticos; el entorno inmediato puede ser desconocido y puede convertirse en objeto de estudio y curiosidad. Con ello queda superada la antigua separación -habitual sobre todo en Alemania- entre etnología y folclore, cuando éste se ocupaba únicamente de la propia cultura, en especial de las costumbres tradicionales de la población campesina.
El presente atlas de etnología tiene en cuenta esta circunstancia. Mediante gráficos en color y páginas de texto describe la historia de la disciplina, define conceptos fundamentales como «cultura» o «etnicidad», explica los campos de actividades y métodos actuales, y da un repaso detallado y fundado de las diferentes formas sociales, religiones y mitos, así como de los sistemas económicos de
nuestro mundo... ya sea el ajeno o el propio.
Dieter Haller, nacido en 1962, estudió Etnología, Hispánicas y Sociología en Sevilla y Heidelberg, y sacó la cátedra universitaria en 1999, en Fráncfort del Óder. Ha impartido clases en Francfort del Meno, en Hamburgo, en Granada y en la New School University de Nueva York; en la actualidad es profesor asociado adjunto en el Departamento de Germanística de la Universidad de Texas, en Austin. Su principal interés está centrado en la región mediterránea (sobre todo en Gibraltar y España) y en EEUU. Ha publicado numerosos artículos y varios libros sobre temas como la corrupción, las fronteras y Gibraltar.
Bernd Rodekohr, nacido en 1959, estudió Comunicación Visual en la Escuela Superior de las Artes de Berlín; terminó sus estudios en 1988 como diseñador diplomado y «alumno magistral». En 1955 se independizó como diseñador gráfico y trabajó de docente en la Academia del Diseño de BerIín, hasta que en 1999 fundó la agencia de publicidad Full Service [botschaft mitte]. Como diseñador y autor dramático trabajó para el Theater des Westens, la Fundación Warentest y el Berliner Zeitung.

The collectivization had as a consequence the establishment of new social-economic relations in the rural localities of the Moldavian SSR, as well as the institution of the collective (in fact state) property on the land and the means of production. Also, through collectivization, the economic and political control was established on the inhabitants of the villages, depriving them of land as a source of existence and instituting the dependence on kolkhoz, on the work place.
The process of collectivization was carried out by repressive methods: forced requisitions, organized famine, deportations, intimidations and pressures. These processes led to essential changes in the daily life of the population, the former peasant, owner or landholder, became an agricultural worker. Collectivization meant the total involvement of the kolkhoznik in the activity of the agricultural enterprise: the involvement in the ideological and cultural activities; the practice of a series of new “traditions” and holidays with a socialist character; imitation of the Soviet way of life.
Keywords: collectivization, repression, daily life, Soviet way of life.

In this article the authors will present sources from the Russian Empire, edited in the years 1812-1917, accessible to this stage, from the perspective of addressing the origin and the ethnicity membership of the majority of population in Bessarabia in order to identify both the opinion of the Czarist authorities and the authors of the studies-representatives of the Russian society, as well as the subjects of the research of these studies from which the data were actually collected.. At the same time, we will show that the authors of the analyzed sources, personalities with studies, knew and acknowledged that the majority of population from Bessarabia, called by them Moldavians (Romanians), Vlachs / Volohi, belonged to the Romanian people, and also knowing their Daco-Roman origin. The analyzed sources were classified in: a) Historical-ethnographic research. Encyclopedic studies; Manuals / grammar; b) Travel memoirs and journals; c) Statistical reports and censuses, which are presented in the order of elaboration and editing. The actuality of the problem proposed in this study is determined by the perpetuation of both the identity of the nation of titles in the historiography of the Republic of Moldova and of the whole society, as well as a series of myths established in the Soviet Union as instruments of national construction and manipulation of public opinion, myths and theses that persist to date.

Sursele cartografice ale Imperiului Rus cu privier la Identitatea etnică a populației Basarabiei: Importanța științifică și utilitatea educațională. In. Conferință științifico-practică Rolul patrimoniului cultural în educația civică și promovarea valorilor democratice.. Chișinău: Princeps, 2020, p. P. 67-77. ISBN 978-9975-3379-2-2.

Hărțile etnice publicate în Imperiul Rus în sec. al XIX-lea – înc. sec. XX atestă și localizează în spațiul dintre Prut și Nistru în calitate de populație majoritară românii (numiți uneori valahi, moldoveni (valahi)), români, moldoveni cu explicația ulterioară că moldovenii sunt români. Documentele cartografice atestă și prezintă etniile conlocuitoare cu românii: ucraineni (maloruși, uneori rusini), ruși (velicoruși), bulgari, germani, țigani și alte etnii, care aveau o pondere mai mică și doar în unele surse și hărți erau menționați: polonezii, elvețienii, armenii.

One direction of my research efforts has, for some years, been exploration of the confrontation, juxtaposition and/or coexistence between myth and folklore, symbol and concept in the epic Romanian fairytale. The series of studies dedicated to the mythological bestiary of fantastic tales to which the present study belongs, follows precisely this line (the real vs the imaginary; the operative vs the interpretative). As such, starting from the classical and mythical situations and traditional epic examples at our disposal, we try to explain in terms of hermeneutics, the conceptual-symbolic dimension given to the stag in the Romanian fairytale.

The paper aims to presents the methodology of the project The Digitization of the Cultural Food Heritage. The Region of Bacău – eCULTFOOD (PN-III-P2-2.1-BG-2016-0390).
The project eCULTFOOD has as area of intervention the intangible cultural heritage of traditional food, fulfilling the function of protection (research, promotion) and dissemination (diffusion, including via new models developed in the on-line environment). Its main aim is to preserve, in cartographic and computerized form, a representative corpus of audio-visual documents recording the traditional food cultural heritage based on surveys involving the older generation from the rural county of Bacau, Romania.
Once transposed into electronic format, the cultural food heritage of Bacau County may become a resource for a broad spectrum of activities impacting sectors such as education, economy and tourism.

In this article, we elucidate the problem of providing food products to orphanages in the Moldavian SSR in the years 1944–1947. The research found that the expansion of the orphanage network in the MSSR in the post-war years was due to the social policy of reducing the number of wandering and orphaned children suffering from hunger. The number of orphanages increased during the famine, and gradually decreased after its overcoming. The controls carried out by the authorities in the field of education and healthcare found serious gaps in the process of providing food to orphanages, irregularities in the management of products and even abuse of staff towards children. These realities aggravated the situation of children in orphanages, who were affected by the difficult family situation, famine and precarious conditions in institutions. Survivors’ testimonies show that most of the orphans who were taken to orphanages were rescued from starvation, and in some cases, when taken by relativ...

Diese drei heimatkundlichen kleinen Beiträge zur Geschichte des niederösterreichischen Waldviertels betreffen das Kloster St. Bernhard bei Horn, die Erklärung des Ortsnamens Horn und eine bis dahin nicht aufgezeichnete Sage von Kühnring bei Eggenburg. --- Offenbar haben diese Darstellungen bestehende Lücken beziehungsweise bis dahin fehlende Überlieferungen oder Erklärungen bedient, wie die  - allerdings nicht durch Zitate unterstützten - Übernahmen dieser Sachverhalte  durch einschlägige Forscher bezeugen. Vergleiche dazu: Ralph Andraschek-Holzer, Historischer Führer durch die Stadt Horn.  Horn 1992, S. 7 (zum  Ortsnamen Horn) und Stefan Strutz/Elfriede Loicht, Die Prospektion mittelalterlicher und neuzeitlicher Siedlungsgeschichte im nordöstlichen Waldviertel. Das Waldviertel 63, 2014, 201ff. (mündliche Überlieferung zum Kloster St. Bernhard).
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https://play.google.com/store/books/details?id=EvBNEAAAQBAJ
Studiul se datorează în majoritar experiențelor din spațiul rural românesc, dublate  de o fascinație firească asupra materializării ,,imposibilul". Particularitățile anumitor practici magice, prezentate în studiu sunt captivante pentru publicul nespecializat și în același timp interesante pentru lectorii specializați. Argumentele prezentate accentuează faptul că practicile magice sunt prezente în societatea modernă și din ce în ce mai căutate de oameni. Studiul păstrează o abordare obiectivă asupra subiectului, rămânând ca eficacitatea practicilor descrise să rămână o concluzie a lectorilor.
ISBN 978-606-757-059-5

The article elucidates the establishment of a new direction of ethnological research in the Republic of Moldova – “Ethnology of Sovietness”, which refers to the research of „Soviet culture” from an ethnological perspective. The very term Sovietness means the directed transformations of the Soviet tradition and culture created by the totalitarian communist system in the USSR. The article also reflects the fact that some researchers approach Soviet culture as a „specific traditional culture” and opt for safeguarding it, as is the case with all traditional cultures, while other researchers appreciate Soviet culture as repressive and exclusive, inauthentic, created on false utopian ideological principles, meant to build a new social and cultural community. In the author’s opinion, in a democratic society, the culture created in totalitarianism can no longer survive without being ideologically nurtured, and without being imposed by dictation. However, elements of Soviet culture are still perpetuated to this day. And, the mission of „Ethnology of Sovietness” is not to preserve a totalitarian culture, but to elucidate the guided transformations that have taken place, the mechanisms of influence on social and ethno-cultural identity, the invented Soviet tradition, everyday life, etc., in order to understand the authentic cultural values ​​of today, which can develop the individual and communities based on the cultural matrix.
Key words: еthnology, Sovietness, Soviet culture, Soviet Union, totalitarian regime.

Report on the conference "Vědecké diskurzy Balkánu se zaměřením na problematiku Bosny a Hercegoviny", organized by the Faculty of Humanities, Charles University in Prague, May, 24, 2013.  The papers were subsequently published in a collective volume: see Dana Bittnerová and Mirjam Moravcová (eds.), Etnické komunity - Lidé Bosny a Hercegoviny, Praha: FHS UK 2014, 270 pgs.

It could be argued that the preaching of the Gospel had, from the beginning, an urban specificity, being transmitted especially in the heavily populated environments. Christianity - it is true - was not rural at all, the pagan religion being preserved for a long time in the village areas. So, the urbanization of life is a process which the Church has met before and is familiar to. We can admit, however, an exception that arises from a matrix particularity of the Romanian expression of Christianity. The moment of our ethnogenesis coincided with a strong dissolution of the urban way of life that occurred amidst the great barbaric invasions. In other words, our Christian way of life didn’t have time to get rooted in urbanism,
because, turn by turn, the great Dacian-Roman settlements will fall in front of the barbarian armies and, despite the persistence of some of them until later, with short-term returns (especially in the Roman-Byzantine province of Scythia Minor / Dobrogea), will no longer be able to impose themselves as a representative feature of Romanian Orthodoxy. Hence the incompatibility of the Romanians with the „imperial”, heavy urbanized, religious systems, whether older or newer.

Es wird das Franzosenkreuz von Loosdorf, Bezirk Mistelbach besprochen. Das Objekt weist Merkmale auf, die dem Thema Schalensteine zugeordnet werden können. Das Objekt steht damit nicht vereinzelt da, sondern es gibt auch andere Steinkreuze, die ähnliche Merkmale aufweisen. Es scheint sich dabei um einen über weite Strecken geübten Brauch der Volksmedizin zu handeln.
Vergleiche dazu auch  das Schwedenkreuz von Reinprechtspölla. Literatur dazu: Hermann Maurer, Ein Schalenstein aus dem niederösterreichischen Waldviertel. Das Waldviertel 32 (43) 1983, 174-180.

In this article, we elucidate the problem of providing food products to orphanages in the Moldavian SSR in the years 1944–1947. The research found that the expansion of the orphanage network in the MSSR in the post-war years was due to the social policy of reducing the number of wandering and orphaned children suffering from hunger. The number of orphanages increased during the famine, and gradually decreased after its overcoming. The controls carried out by the authorities in the field of education and healthcare found serious gaps in the process of providing food to orphanages, irregularities in the management of products and even abuse of staff towards children. These realities aggravated the situation of children in orphanages, who were affected by the difficult family situation, famine and precarious conditions in insti-tutions. Survivors’ testimonies show that most of the orphans who were taken to orphanages were res-cued from starvation, and in some cases, when taken by relatives for maintenance, they died. The archive documents, but also the testimonies of the survivors show that the difficult situation of the children in the post-war years, the starvation, the vagrancy, the increase in the number of orphaned children, etc. were a consequence of the totalitarian politics and the irresponsibility of the local authorities. Key words: orphaned children, orphanage, catering, communist regime, Moldavian SSR.

Der Verfasser bespricht Steindenkmäler und alte Kirchen, die hinsichtlich ihrer speziellen historischen Bedeutung und  Interpretation wenig aufschlußreich und  wenig anerkannt sind. Die volkstümlichen Überlieferungen ordnen diese Problemfälle allerdings der Sagen- und Brauchtumsforschung zu und sind daher für die Volkskundeforschung von einer gewissen Bedeutung.

This paper comprises a modest attempt to follow the incentives given by Mircea Vulcănescu to the Romanian scientific community, which he invited to organize the ideas he exposed in his treatise-outline about the "Romanian Dimension of Existence". This will be undertaken in a brief manner, with the purpose of adding an analysis of the traditional vil-lage's death, seen as an empirical life-form, and of its immortality, seen as a spiritual Life-form.

Brněnský etnolog František Pospíšil (1885–1958) patří k těm osobnostem, na nichž lze velmi dobře demonstrovat, jak může individuální zájem i společenský kontext determinovat badatelské směřování i samotnou interpretaci studovaných témat. Osobní zaujatost moderními výzkumnými metodami (fonograf, fotoaparát, filmová kamera) i nepřehlédnutelné ambice zavedly tohoto etnologa od tradiční lidové kultury rodné Hané až k americkým indiánům (v rámci studia mečových tanců, resp. tanců se zbraní) a jeho práce citovaly mnohé dobové badatelské veličiny. V českém kontextu se Pospíšil řadí k prvním badatelům, kteří k záznamu lidového zpěvu použili fonograf, v mezinárodním kontextu pak patřil k prvním badatelům, kteří pro výzkum tanců využili filmovou kameru. Ojedinělé bylo ale v podstatě celé Pospíšilovo snažení na poli etnologie, které charakterizuje velmi široký tematický i geografický záběr včetně studia kulturních prvků stojících na okraji zájmu ostatních odborníků a také agilní manažerský přístup. V důsledku ne právě šťastných historických okolností však Pospíšilovo dílo zejména v domácím kontextu zapadlo a v pracích věnovaných dějinám české a slovenské folkloristiky se jeho jméno většinou nevyskytuje.

- Gesti inconsulti
- Il corpo avvilito e scontato
- Il corpo non (è) mente
- Goethe e i truzzi
- Ombelicocentrismi, piercing e rossetti
- strofinamenti e corpi alieni
- Gesto, espressione, cultura
(apparato iconografico)
- Occhio alla pubblicità
- Sii tutto punte per la moltitudine stolta

Pedro León de Santiago est né entre 1746 et 1747 dans la ville de Samiano, Espagne. En 1777, il sʼembarque à Victoria (Cantabrie) pour l’Amérique du Sud. Dès son arrivée la même année, il participe à une mission d’exploration de la Patagonie et arrive trois ans plus tard à Tarija (actuelle Bolivie) pour rejoindre le Colegio de Propaganda Fide en tant que missionnaire franciscain (Saignes 1985). Pour mieux comprendre les dimensions ethnographiques et linguistiques de son œuvre, il est important de se concentrer tout dʼabord brièvement sur sa mission évangélisatrice, ses enjeux pratiques et d’ordre matériel

Engagé dans un mouvement vertigineux, notre xxie siècle brouille les repères. En intégrant du non-vivant au vivant et du vivant au non-vivant, les nouvelles techniques bouleversent les frontières de l’anthropologie. Les conceptions que l’« humain pensant » a de lui-même, de son schéma corporel comme de son identité, en sont renversées.

Ce quatrième tome de la série L’Homme-trace prend donc le « corps », le corps-trace plus précisément, comme objet d’études. Il s’agit pour les chercheurs réunis ici d’examiner les processus traçuels à l’oeuvre en reprenant et questionnant la thèse, développée par Béatrice Galinon-Mélénec, d’une interaction étroite et rétroactive entre le corps et un système écologique multifactoriel marquée par l’histoire de l’Évolution.

Le corps ainsi considéré s’inscrit dans une dynamique systémique liant un corps-interprété et un corps-interprétant au sein d’un complexe où des corps en co-présence sont animés par des interactions permanentes : à l’intérieur du
corps, du dedans au dehors et du dehors au dedans. Avec cette nouvelle approche, toute la relation soignant-soigné, par exemple, prend une nouvelle dimension.

Rezumat Tradiții de gestionare rațională a resurselor mediului înconjurător în construcția casei În conformitate cu noua paradigmă a dezvoltării du-rabile, bazată pe principiile coexistenței echilibrate a socie-tății şi a mediului natural, în ultimele decenii s-a acordat o atenție sporită conservării resurselor naturale şi diversi-tății biologice. În acest scop, au fost create rezervații natu-rale, care reprezintă spații naturale valoroase din punct de vedere ştiințific, destinate păstrării şi restabilirii unui sau a mai multor componente ale naturii. Aceste spații reprezin-tă concomitent şi rezervații culturale, adevărate "depozite" de elemente ale patrimoniului cultural. Semenii acestor locuri sunt purtătorii unei culturi milenare şi modele vii de organizare a unei economii "verzi", integrându-se perfect în mediul înconjurător şi formând împreună un tot armonios. Aşezările, gospodăriile, locuințele sunt mostre ce indică dorința omului de adaptare la condițiile naturale, de cunoaştere a specificului lor şi de utilizare/reutilizare a resurselor naturale. Plecând de la această observație, am considerat oportun de a dezvălui în acest studiu formele tradiționale de gestionare rațională a resurselor mediului înconjurător în construcția casei, dar şi cunoştințele tradi-ționale legate de proprietățile resurselor folosite. Cuvinte-cheie: tradiții, resurse naturale, raționalita-te, materiale de construcție, spațiul pruto-nistrean. Резюме Традиции рационального управления ресурсами окружающей среды при строительстве жилища В соответствии с новой парадигмой устойчивого развития, основанной на принципах сбалансирован-ного сосуществования общества и природной среды, в последние десятилетия повышенное внимание уде-лялось сохранению природных ресурсов и биологи-ческого разнообразия. С этой целью были созданы природные заповедники, которые представляют со-бой ценные с научной точки зрения природные про-странства, предназначенные для сохранения и восста-новления одного или нескольких компонентов приро-ды. Данные пространства одновременно выступают и культурными заповедниками, подлинными «кладо-выми» элементов культурного наследия. Жители этих мест являются носителями тысячелетней культуры и живыми примерами организации «зеленой» экономи-ки, которая органично интегрируется в окружающую среду и образует вместе с ней гармоничное единство. Поселения, домохозяйства, жилища-это модели, в которых отражено желание человека адаптироваться к природным условиям, познать их особенности, а также его стремление к использованию / повторному использованию природных ресурсов. Исходя из это-го наблюдения, мы сочли целесообразным раскрыть в данном исследовании традиционные формы раци-онального управления ресурсами окружающей среды при строительстве жилища и традиционные знания, связанные со свойствами используемых ресурсов. Ключевые слова: традиции, природные ре-сурсы, рациональность, строительные материалы, Прутo-Днестровское пространство. Summary Traditions of environmental stewardship in the construction of houses According to the new paradigm of durable development based on the principles of equilibrated coexistence of a society and of natural environment, natural resources conservation and biological diversity claimed increased attention in the recent decades. In this scope, natural reservations were created-valorous natural areas from the scientific point of view, designed to save and reconstruct one or more components of nature. These areas are at the same time cultural reservations, true "deposits" of cultural heritage elements. Similar to those places are representatives of millennial cultures and live models of a "green" economy management, which perfectly integrate in environment and form with it a harmonious unit. Settings, households, and houses are samples indicating human desire of adaptation to the natural conditions, their knowledge and usage/ recycling of natural resources. Considering this, I found it suitable to reveal in this article some traditional forms of environmental stewardship in the construction of the houses, as well as traditional knowledge about characteristics of the utilized resources.

Bericht über die Bergung des Schwedenkreuzes von Reinprechtspölla und Vorlage und Beurteilung desselben. Das Kreuz wurde intentionell sekundär bearbeitet (Näpfchen). Das Steinkreuz von Reinprechtspölla (Schwedenkreuz) steht in der Nähe der Stadt Eggenburg, Niederösterreich.