Etnology

Resumen: Este artículo tiene como objetivo comprender la revitalización cultural Yawanawa a par-tir de una reflexión histórica y etnológica que centraliza en su narrativa el desarrollo de las relacio-nes entre indígenas y no indígenas. Este proceso empieza con la ocupación de las grandes cuencas hidrográficas amazónicas en busca del caucho y resigue los primeros contactos entre las etnias indígenas y la población migrante hasta la actualidad, incidiendo en la garantía de los derechos territoriales y la actuación de instituciones no gubernamentales en favor de los pueblos indígenas. A partir del Festival Yawa, celebración de la cultura Yawanawa que cuenta con la participación de alóctonos, el análisis discurre sobre la dialógica entre relaciones interétnicas, culturales e identita-rias. Palabras-clave: etnología amerindia, Yawanawa, chamanismo, etnicidad. Abstract: This article aims to understand the Yawanawa cultural revitalization from an historical and ethnological reflection that focus on the development of the relations between the indigenous and non-indigenous. This process goes from the occupation of large Amazon basins in search of rubber and the first contacts between indigenous and migrant population to the actuality, with the guarantee of territorial rights and the work of non-governmental institutions in favor of indigenous 1 El presente trabajo se llevó a cabo con el apoyo de la Coordinación de Mejoramiento del Personal de Educación Superior de Brasil (CAPES) y en colaboración con la Universidad de St. Andrews.

The early ethnological works of Alfred Métraux are analysed bearing in mind his first fieldwork trip to the Chiriguano, in 1929. The paper discusses personal, academic and professional features of Métraux’s ethnological experience, the nature of the 1929 trip and his concrete relationships with the Chiriguano groups and individuals. Next, we analyse his ideas on material culture as a privileged means of understanding the synthesis of Andean, Chaco and Amazonian cultural influences. Finally, the dilemmas and limitations of his analytical approach regarding Créole cultural influence and social and cultural change are discussed. [Key words: Alfred Métraux, Chané, Chiriguano, material culture, change.]
Se analiza la etnología temprana de Alfred Métraux a la luz de su primer viaje de campo a los chiriguanos, en 1929. Se discute el perfil personal, académico y profesional de Métraux, las peculiaridades de su trabajo de campo en 1929 y sus relaciones concretas con los indígenas chiriguanos en el terreno. Se examinan luego sus ideas sobre la cultura material como campo experimental privilegiado para rastrear procesos de síntesis de influencias culturales andinas, chaqueñas y amazónicas, así también sus dilemas y límites a la hora de interpretar el factor de la influencia criolla y el proceso de cambio social y cultural en un sentido amplio. [Palabras clave: Alfred Métraux, Chané, Chiriguano, cultura material, cambio.]

Ensaio sobre o filme Martírio (2016), de Vincent Carelli e Ernesto de Carvalho, a partir de algumas reflexões de Pierre Clastres. Também faço algumas comparações com outras cinematografias indígenas, como a obra etnográfica de Andrea Tonacci e o filme Taego-Awã, de Henrique e Marcela Borela.

Despite the fact that rafting in the Kysuce region is now a forgotten concept, in the past it played an important role in the local economy as the secondary employment of local inhabitants. Based on preserved archive material, this study attempts to partially reconstruct the question of both rafting and the closely related logging trade as well as the extraction of timber itself during the first half of the nineteenth century. As well as clarifying the ownership rights to the logged timber, the study also deals with explaining the process of the logging and the subsequent movement of the wood towards the rivers. It then provides details specific to Kysuce rafting itself and explains why it can be identified as such. The study also provides information both on the transport of wood on rafts, and its methods of storage during transport. From the numerous court cases involving rafters themselves, or wood traders, the study then provides detailed information on the various difficulties encountered by their profession. From these, mainly individual, stories, one can conjure up a more realistic picture of this sphere of economic life for the population of Kysuce during the first half of the nineteenth century.

Tøjets betydning har altid været stor ved livets højtider, og er det ikke mindst i dag. Samtidig er livets højtider er noget, der bringer orden i vores liv og markerer individets forhold til resten af samfundet. Til det bruges rituelle dragter fyldt med symbolsk betydning. Desuden er tøjet også påvirket af samfundets udvikling inden for lovgivning, teknik, mode, handel, økonomi, medicin, sociale forhold og egnsbestemt skik. Hvordan er det kommet til udtryk i bryllypstøjet gennem de sidste 200 år?

Death, Dirt and Disgust
Poems and misogyny in 18th century Stockholm

In private notebooks from the 18th century, quantities
of rhymes, anecdotes and songs are found that
were recited at establishments and joints in Stockholm.
A small number of these texts differ from
other texts by an exceptional blend of the sublime
and the grotesque. These are poems that in various
ways are concerning “whores”. Women are
often named and well known profiles in the city.
The texts expires a view of “the whore” that is at
odds with the slight romantic glow that looms
over the more common representation the 18th
century tavern life, where men and women intoxicates
and interfere with the mutual desire. Recurring
themes are excrements, intercourse and aging
bodies. Death is often present. By analysing recurring
themes, who sang, who listened and who the
women of the songs were, I try to understand the
link between death and carnal desires, human
waste, scorn, whores and the laughter that the
poems intended to provoke.
Keywords: 18th century Stockholm, prostitution,
oral tradition, obscenity, death

The present master’s thesis was developed based on the ethnographic experience with two Mbya-Guarani peoples which live since the early 1990s at the coastline of the southern Rio de Janeiro state. I highlighted in this work the symbolic meanings of the hunt for the elaboration of a discourse about sociality as the main theme. Considering the value
credited to the capacity to share food and knowledge; during the hunt it was possible to analyze some Mbya concepts about the dangers around the commensality either within the tribe or associated with other categories of beings: animals and the dead; this dangers involve not only witchcraft cast out by other persons, and also the risk to be seduced by these categories of beings and, in consequence suffer a process of transformation from human to animal, called: -jepota.

Розглядаються особливості традиційного відзначення Великодня населенням історико-етнографічного Покуття, а саме Городенківського району. На основі власних записів, джерел та даних наукової літератури авторка висвітлює локальні особливості звичаїв та обрядів Вербної неділі, передвеликоднього тижня, власне Великодня та Великоднього тижня, аналізує наповнення великоднього кошика. Охарактеризовано структуру і символіку великодньої обрядовості.

У статті йдеться про традиції Великого посту у волинян. Залучивши архівні етнографічні матеріали і польові записи, виявлено локальні особливості різноманітних постових звичаїв та обрядів; простежено їх розвиток протягом ХХ ст. і сучасний стан. Проаналізовано символічне значення обрядодій та ритуалів, що виконувались протягом цього посту.

The goal of the thesis is to provide new approaches for the interpretation of the elaborate Finnish and Karelian bear ceremonial’s songs, which were intensively collected in the 19th Century and in the early 20th Century. The study aims to furnish a better understanding of the meanings of the ceremonial taking in consideration the context of folk beliefs at the time. The chapters will cover all the ritual phases, adapting the classic Hallowell’s typology to the Finno-Karelian case. However, each chapter aims to provide some answers to the main research questions. Why did the bear hunt require such a complex ritualized reciprocity? How were the passages of borders between the village and the forest ritualized? How and why were the forest, its spirits and the bruin personalized? Why do many Bear Songs contain references to wedding songs? How did the Christian faith and the rich cattle holders’ beliefs communicate with the hunter’s rituals, forming a historically stratified tradition? The study reveals that the vernacular definitions of the bear’s personhood changed often in the ritual phases: it was the offspring of the forest spirits or a hunter’s relative; a bride or a groom; a boy or a respected elder. On a general level, the bear had a shifting double identity: it was strictly bounded to the family of the forest spirits, but at the same time the hunter emphasized its human features to make the ritual communication easier and to transform the bruin into the guest of honor of the village feast, in which the bear meat was consumed. The hunter’s self could also change in the ritual: in the songs, he presented himself as a mighty man protected by mythic iron belts and shirts; as a handsome and mimetic seducer of female forest spirits, or as a humble orphan who needed their guidance. During the feast, the roles of the women toward the bear also varied: the mistress warmly welcomed the bruin as a guest or groom, but the women were also guided to protect the cattle. The landscapes acquired mythic features and they could be presented as welcoming or dangerous. These apparently kaleidoscopic changes followed a precise ritual logic: they were elaborate rhetorical devices to make the 'guests' – the bruin and the forest spirits – behave or react in certain ways in different ritual phases and to influence their perception of the hunters’ actions.

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.

INTRODUCERE Despre conceptul general "turism" s-au scris o mulțime de cărți în care domeniul a fost întors pe toate fețele: ghiduri, albume, cărți de specialitate etc. Cu un palier mai jos, dacă ne referim la "turismul din România", vom găsi și aici un sector destul de bine fructificat, inclusiv tratându-se regiunile istorice, cu precădere Transilvania cu istoria și cultura sa bogate și atractive pentru persoane interesate de această zonă din exterior și nu numai. Din acest punct de vedere, Maramureșul nu se dezice și în ultimii ani, această regiune a fost popularizată tot mai tare prin mass-media și în domeniul turistic prin intermediul ghidurilor de călătorie scrise în diferite limbi străine, a albumelor de fotografii ș.a.m.d. Cu toate acestea, atunci când dorim să căutăm informații mai în amănunt despre orașul desemnat reședință de județ a Maramureșului (chiar dacă, Baia Mare se află în Transilvania şi etnografic vorbind, face parte din zona Chioarului), observăm cu oarecare tristețe că acestea sunt destul de vitrege în informații și amintite doar în trecere în categoria informațiilor generale despre regiunea Maramureșului. Din păcate ne aflăm în fața unei realități de necontestat și anume, atât turiștii de la noi din țară, dar până și băimărenii, cunosc informații destul de puține despre propriul oraș, în mentalul colectiv, Baia Mare rămânând cu sintagma de "oraș industrial ". Câți cunosc povestea Turnului Sf. Ștefan? Câți știu legenda lui Pintea legată de Bastionul Măcelarilor? Dar oare câți își mai amintesc că Baia Mare a fost cândva stațiune climaterică? E o realitate crudă, dar care poate fi modificată cu siguranță, în acest sens lucrarea de față putând fi la fel de bine un "deșteptător cultural". În procesul de documentare pentru tema abordată în această lucrare am constatat cu surprindere că de ani de zile nu au mai apărut lucrări de specialitate de limbă română în domeniul turistic și istoric dedicate orașului Baia Mare.

Partindo das dificuldades decorrentes do uso, como sinônimos, das variações etnia, étnico e etnicidade, este texto explora tais distinções analíticas, por meio do mapeamento de posições teóricas as mais diversas, que vão dos estudos eugenistas às atuais abordagens da Teoria Crítica, passando pela Sociologia e pela Antropologia.

This study presents the perpetuation of some archaic solar symbols, such as the representation of the hand and of the sun, together with images, in various aspects of the Romanian folk culture, found equally in peasant architecture and vernacular literature. Such solar symbols were represented, together or separately, on the porches of some wooden churches, on the gate or grave pillars, on the frontals of some houses, in anthropomorphic shapes or stylized, having an apothropaic role both in the Romanian and Hungarian space. In the case of the southern and central half of Moldavia from the west side of Prut River, with few comparative references to Transylvania and Greater Wallachia, the representation of the hand is sporadically met, whereas the representation of the sun is frequently encountered on the porches of the old wooden churches (dated the 17th-19th centuries), on the gate pillars as a rosette, the stylized form of the „ancestor’s head”, or on the frontals of the old houses located in the north-west side of Vaslui county and in the south-east side of Neamţ county, all relics of an archaic Sun cult.

A Forgotten Tradition: Fortune Telling of Astragalus

Öz

Türklerin günümüzde uygulamaya devam ettikleri  birçok pratik ve inanışın eski inançları olan Şamanizm’den kaldığı ve nesiller boyunca kuşaktan kuşağa aktarılarak varlığını devam ettirdiği bilinen bir gerçektir. Bu inançlar ve uygulamalar Türk halkları ve akraba toplulukları arasında büyük oranda birbirinin aynı veya benzeridirler. Bu kültürel verilerden yola çıkılarak söz konusu  halkların ortak bir tarihe ve kültüre sahip oldukları bilgisi pekiştirilmektedir. Bu halkların oluşturdukları ortak kültürel  bellek Ziya Gökalp ve Atatürk’ün millet tanımını akla getirmektedir. Türk halkları ve akraba topluluklarının manevi meziyetleri, terbiyelerini aldıkları cemiyetten gelmektedir, bu halklar aynı terbiyeyi almış ortak bir kültürel zümrenin çocuklarıdır. Aradan geçen uzun yıllar boyunca bazı halklarda unutulmuş olan  gelenekler bir başka halkta yaşamaya devam edebilir. Derlememizde  büyük Türkologların eserlerinde değindikleri ve günümüzde unutulmuş olan aşık kemikleri ile fal açma yönteminin  Moğollarda uygulanmaya devam edildiği tespit edilmiştir. Wilhelm Radloff, Abdülkadir İnan ve  Jean Paul Roux gibi Türkologların da eserlerinde bahsettikleri ancak nasıl uygulandığını belirtmedikleri bu kehanet yöntemi tarafımızca yorumlanarak, Türkler arasındaki inanışlarda yaygın olarak görülen motiflerin bu uygulamada da tezahür ettiği tespit edilmiştir. Bu makalede Moğol bir kaynak kişiden edinilen bilgiler doğrultusunda hem bilinmezlik içerisinde bahsedilip tamamen unutulma tehlikesi ile karşı karşıya olan aşık kemiği falının uygulanış şeklinin kayda geçirilmesi, hem de Türk Mitolojisi’nin bu uygulama içerisindeki yansımalarının yorumlanması amaçlanmaktadır.

Anahtar Sözcükler: Aşık Kemiği Falı, Türk, Moğol, Türk Mitolojisi, Şamanizm.

Abstarct

It is known fact that many practices and beliefs that Turks nowadays maintain to practice have remained from Shamanism that is old beliefs and have been handed down. These beliefs and practices are largely the same or similar between the Turkic peoples and their relative communities. Based on these cultural data, the knowledge that the people have a mutual tradition and culture is strengthened. The mutual cultural memory of these people bring back the definition of the nation of Ziya Gökalp and Atatürk. The moral qualification of Turkic People and relative communities come from the society they are educated. These people are children of mutual cultural group who was educated the same manner. Traditions that have been forgotten in some peoples over the years have continued to survive in another one. In our compilation, it was determined that the great Turkologists mentioned in their works and that the method of telling fortune with the Astragalus that is unforgotten today is still applied in the Mongols. It has been determined The method of this prediction that Turkologist such as Wilhelm Radloff, Albdulkadir İnan and Jean Paul Roux also mentioned but they did not indicate how to practice, interpreted by us have been determined that the motifs that are widely seen in the beliefs among Turks are also manifested in this practice. In this article, according to information obtained from Mongolian source, it is aimed both to record the practicing method of telling fortune Astragalus that is completely in danger of being forgotten and mentioned in the obscurity and to interpret Turk Mythology in this practice.

KeyWords:Telling fortune of Astragalus, Turk, Mongolian, Turk Mithology, Shamanism.

From the Modern Age until the mid-twentieth century, in Spain and other European countries, a funerary ritual was practiced halfway between the religious and the pagan. In the Iberian Peninsula, his memory is still traced in the oral tradition among the elderly. In the ritual were used containers with salt that were placed on top of the deceased during the wake or the funeral. On other occasions, the containers were introduced into the tomb. Although the justification was that the salt prevented the body from swelling, the objective was to prevent the spirit from returning to the body, favouring transit to the beyond or warding off the forces of evil. Sometimes they put open scissors in the shape of a cross on the bowl or the plate. The practice was favoured in Baroque times with the increase of concern for the transit of the soul to the beyond. The fear was based on the belief that the dead do not suddenly leave the world of the living, but reaches an intermediate stage that lasts the time that the body takes to decompose. As long as the dead man’s face retains his human features, his soul will be in danger. The salt acts as a protective element. The ritual was applied to both men and women, of all social classes, who lived in rural or urban areas. Among the written testimonies stands out a poem by Federico García Lorca, this describes the ritual in a wake, and a document of the War of Independence, on the funeral of an English general in the monastery of El Escorial (Madrid) in 1812. The pottery from the archaeological excavation of the ossuary of the church of Quintanalara (Burgos) -its origin, dispersion and its conception as everyday elements vs. funerary-, serves as a case study to deepen in this funerary ritual so scarcely known and studied as geographically extended, delimit it from the chronological and spatial point of view, and investigate its origin and meaning. Among the pottery productions are documented typical containers from pottery workshops of Villafeliche (Zaragoza), Talavera de la Reina (Toledo) and Olleros-Olivares (Salamanca-Zamora).

El papel de los gitanos en la historia y en los diferentes acontecimientos de los que han sido protagonistas —principalmente como actores subalternos y subordinados a la mayoría sociocultural— se dibuja como una auténtica incógnita. Los antecedentes que conforman el marco teórico en que se pretende situar este trabajo son escasos y la pretensión es despejar nuevos interrogantes que, a su vez, reviertan sobre aquello que aparentemente se conoce sobre la cuestión. Por todo ello, la presente investigación debe ser entendida como una línea de salida hacia futuros trabajos y, en cualquier caso, nunca como un producto acabado. El desarrollo de esta obra debe leerse en el marco contextual asignado, es decir, en la época contemporánea más próxima al siglo XX. Desde ella se fomentará el cuestionamiento y la reflexión en torno a la sempiterna pregunta de qué y quiénes son los gitanos.

Oxucuların istifadəsinə təqdim edilən bu monoqrafiyada
Azərbaycan xalqının etnoqrafiyasında mühüm əhəmiyyət kəsb edən ağsaqqallıq, ağbirçəklik, qəyyumluq, himayədarlıq, atabəylik, lələlik, atalıq, qonşuluq, dostluq və kirvəlik münasibətlərinin nizamlandığı münasibətlər müstəvisindən bəhs edilir.

The Kremyakhy Came as the Source of Scientific Studies / Гра "Крем'яхи" як джерело наукових студій. - Опішне: Українське Народознавство. - 2015. - 320 с.
Children’s games provoke interest of the representatives of different
sciences and occupations. A number of scientific works is devoted to
them. The monograph The Kremyakhy Game as the Source of Scientific
Studies is the summary study of the one of the most ancient Ukrainian
folk games. Chips play an important role in the studies of world outlook,
cults, and religious beliefs of the Ukrainians and other peoples of the
world.
Archaeological and ethnographical sources, belletristic and
reference literature have been analyzed. The author has also collected
field materials, which allowed to ascertain the regional peculiarities
of the existing of the game in Ukraine and, first of all, in the Poltava
region. The initial stage of the establishing of the game, the peculiarities
of its development and the causes of its disappearance have been
reconstructed. The considerable corpus of materials, which discover the
specificity of the existing of the game in other countries of the world,
has been given. The temporal transformations of the game and items,
used in it, have been traced out.
During the 19th century this chip game was dilapidating little by little
throughout Ukraine, its rules simplified, and in the 1980s it disappeared
from folk playing culture as a mass phenomenon at all. Only in solitary
instances this game is played in the early 21st century too, while not
children, but people of the elder generation (parents, grandmothers) act
as the bearers of its traditions.
Chip game anciently had both ritual, and profane meaning. The
primary sacral, ceremonial functions of chips were lost in Ukraine of
the 19th–20th centuries. Only relicts of ancient ceremonies have been
fixed.
The anthology of the Kremyakhy game and its variants, which
existed in Ukraine and abroad, has been placed in the addenda for the
monograph.

Quali tecniche hanno permesso alle comunità umane, dal Paleolitico fino all’alba della modernità, di sopravvivere in condizioni spesso estreme? Quali insegnamenti pratici possiamo apprendere dalle civiltà del passato? Attraverso racconti, miti e tradizioni degli antichi popoli europei, il libro offre una lettura inedita e documentata su un’eredità tanto condivisa quanto dimenticata.
Il volume, arricchito con schede e illustrazioni a colori, si rivolge a quanti sono interessati ad approfondire gli aspetti più pratici delle culture antiche, ma è uno strumento indispensabile anche per chi si occupa di archeologia sperimentale, surviving e rievocazioni storiche.