Foklore

Tourists are told that ravens at the Tower of London first had their wings clipped in the reign of Charles II, who heard an ancient prophesy that Britain would fall if they left. In fact, the tower ravens are entirely a Victorian institution. This paper examines their legend as an ...

This paper exposes the folklore related to the Bronze Age stone circles of Kerry and Cork, Ireland. There are some hundred stone circles in these two counties which have a unique structure: one stone of the circle called the recumbent stone lies on its side, with two portal stones opposite it. The construction of the stones circles was part of the expression of the people in the past. Beside these physical constructions, folklore includes oral and written narratives and performances which are handed down from generation to generation. Early Irish and recent literature (incl. Schools' Folklore Scheme Collection) were studied for remnants relating to these stone circles. Sometimes folklore is remembered and lives on in the present moment. But it is also important to bear in mind that folklore may start in the present time. Interviews were held with persons who are close to stone circles, be it in a physical sense as they live near them or in a mental sense as they studied them in some way. Several performances were witnessed at stone circles, such as offerings and gatherings at solstices. Although not many specific narratives have been found, there is folklore about the stone circles.

Artículo "RITO, FERVOR Y MESTIZAJE SEMANA SANTA DEL CUSCO" publicado en la Revista CABILDO SEMANA SANTA EN MURCIA, que reúne aportes de diversos investigadores sobre la Semana Santa En España y otras expresiones similares en ciudades distantes.
Se expone el gran fervor con el cual se celebra la Semana Santa del Cusco, otrora capital del Imperio de los Incas, manifestación de la cultura viva andina que se sincretiza con la tradición española.
Año de Publicación 2016
Editores:  Real y Muy Ilustre Cabildo Superior de Cofradías de Murcia

This article discusses the development of the concept of folk roots, introduced by Chilean singer-songwriters in the mid-seventies, as a strategy to legitimize their divergent practice from the norm of folklore in times of military rule. The institutionalization of this concept with the return of democracy in the early nineties and its continued tightening from a third generation of Chilean singer-songwriters and bands derivatives from theater companies, allow us to discuss the problem of folk roots in times of globalization. We propose the concepts of posfolklore and hydroponic roots, attached to the trend of Chilean listeners and musicians to incorporate world music to their artistic practices and consumption. These concepts would facilitate the discussion of the mixing of influences in Chilean music and the consequent proliferation of intermediate rather than hegemonic identities in contemporary Chilean culture.

My PhD thesis is a study of the impact RTÉ Raidió na Gaeltachta (est. 1972) had on the life and especially the cultural life of the Gaeltacht communities. The story of RnaG is told in the context of folklore and ethnological studies.
Is é atá leagtha romham agam sa tráchtas seo ná éachtaint a thabhairt ar an dtionchar atá imeartha ag RTÉ Raidió na Gaeltachta ar shaol agus ar chultúr mhuintir na Gaeltachta ó bunaíodh an tseirbhís lán-Ghaeilge i 1972. Déantar scéal RTÉ RnaG a insint, trí fráma tagartha an bhéaloidis agus na heitneolaíochta, den gcéad uair.

İnsanoğlu, tarih sahnesine çıktığı günden beri, fizyolojik ihtiyaçlarını gidermede birtakım güçlüklerle karşılaşmıştır. Ruh kavramının ve bilimsel düşünce yapısının gelişmediği dönemlerde karşılaşılan sıkıntıları aşmak için kullanılan yöntemlerden birisi de büyüdür. Tarih boyunca diğer milletlerde olduğu gibi Türklerde de büyüsel pratiklerin yaşamı kolaylaştırmanın yanı sıra vatanı savunmak ve savaşta düşmanı yıpratmak için kullanılan bir doğaüstü silah olduğu görülmektedir. Türk kültüründe çağlar öncesinden beri kendisine yer bulan büyünün farklı toplum ve inançların etkisiyle birtakım değişiklere uğrayarak günümüze kadar geldiği görülmektedir. Çalışmada büyünün insanlar üzerindeki etkisi ana hatlarıyla değerlendirildikten sonra Konya'da görülen büyüsel uygulamaların nesilden nesile aktarılma şekilleri, uygulayıcıların doğaüstü güçlere başvurma sebepleri, büyüsel pratiklerin gerçekleştirildiği mekânlar ve zaman dilimleri ile uygulama sırasında kullanılan araçlar üzerinde durulacaktır. Konya'da derlenen uygulamalardan hareketle Türk kültüründe büyünün yeri belirlenmeye çalışılacaktır. Anahtar Kelimeler: Kültür, Folklor, İnanç, Büyü, Konya.

Human beings have encountered some difficulties in meeting their physiological needs since the day they appeared on the stage of history. One of the methods used to overcome the problems came across during the periods when the concept of spirit and scientific thinking did not develop is magic. As in other nations throughout the history, magical practices in Turks are seen to be a supernatural weapon used to defend life and wear down the enemy in war as well as to facilitate life. Since the ages, it has been observed that the spell that has taken its place in Turkish culture has been subjected to some changes with the effect of different societies and beliefs. In this study, after evaluating the effects of magic on people, the ways in which the magical practices seen in Konya are transferred from generation to generation, the reasons for the application of the practitioners to the supernatural powers, the places where the magical practices are performed and the tools used during the application will be emphasized. Based on the practices compiled in Konya, the place of magic in Turkish culture will be tried to be determined. Keywords: Culture, Folklore, Faith, Magic, Konya.

Este texto se enmarca dentro de parte de los resultados científicos del trabajo de investigación titulado “El Patrimonio Cultural Inmaterial de Castilla y León: el Caso de los Cantos del Ramo en los Pueblos de la Tierra de Valdebecedas en la Comarca Abulense de El Barco. Una Tradición Popular en Trance por la Despoblación Rural”, llevado a cabo por el autor de este texto dentro de la edición 2015/2016 del Curso Europeo On-line en Formación en Gestión del Patrimonio Cultural Inmaterial: La Etnología de Castilla y León, impartido por el Instituto de Estudios Europeos y la Universidad de Valladolid (Centro de Excelencia Jean Monnet).

Dentro de un contexto mundial cada vez más globalizado, el modelo de desarrollo imperante desde hace décadas, tendente a la concentración y al crecimiento de las grandes aglomeraciones urbanas, junto a las condiciones de competitividad impuestas a los espacios productivos en la segunda mitad del siglo XX en España, han provocado la crisis definitiva de los sistemas económicos tradicionales rurales, originando una profunda crisis demográfica en las provincias interiores.

En este marco, a partir de la implementación de metodología propia de la investigación geográfica, señera en la comunicación de los conocimientos, como el análisis y representación espacial de diversas fuentes directas para el conocimiento de la dinámica de los usos del suelo y la evolución de la población, este trabajo ha puesto de relieve que las áreas de montaña, eminentemente agrarias y económicamente en declive, caso del área de referencia empírica, el Valle del Alto Tormes (Ávila, España), no escapan a la corriente general. La crisis de despoblación, pese a la aplicación de diferentes políticas de desarrollo rural, se continúa hoy transformada en una crisis de fuerte envejecimiento y grave agotamiento demográfico, aparentemente, irreversible. A su vez, se está consolidando el aprovechamiento de las zonas de montaña como espacios de ocio y esparcimiento. En general estos nuevos usos del suelo han introducido cambios y rupturas importantes en el ritmo de una montaña que encuentra muchas dificultades para resolver su problemática demográfica.

Así, un desafío social y, por ende, científico ineludible en este siglo XXI en el ámbito de las Ciencias Sociales, es abordar en la praxis, de forma inter/multi/transdisciplinaria, y con la participación de los actores locales, programas de desarrollo socio-territorial integral y sostenible para estas comarcas serranas desde una perspectiva medioambiental, demográfica, económica y social. Esta ordenación territorial debería encauzar de forma armoniosa los nuevos usos del territorio sin destruir los recursos naturales y ecoculturales tradicionales, de cara a la reconstrucción de una estructura socio-económica y, en consecuencia, demográfica equilibradas.

Para ello, esta comunicación ofrece información precisa que, a la vez que proporciona nuevas herramientas de conocimiento y acción a la ciudadanía, facilita la aplicación de sus indicadores geodemográficos a los diferentes niveles de la Administración para afrontar las decisiones socio-políticas en torno al reto de la gestión sustentable de la Sierra de Gredos. Esta planificación socio-territorial debería contemplar objetivos diferentes, que con demasiada frecuencia son antagónicos.

Palabras Clave: Áreas de montaña - Crisis demográfica - Desafío social y científico - Planificación socio-territorial integral y sostenible -  Interdisciplinariedad.

Considered to be among the best sources we have on early Russian history are the three or four Russo-Byzantine Treaties inserted in the Povest’ vremennykh let s.a. 907, 911, 944 and 971. Undoubtedly the now lost originals were written in Greek and only later translated into Old Russian, possibly in connection with the compilation of the Povest’ vremennykh let. The question then arises to which extent the Old Russian translation offers an exact rendition of the Greek originals or whether the text was somehow modified to suit 11th-century circumstances. Such a modification was certainly the appearance of the Slavic thunder god Perun on whom pagan Rus’ envoys with pure Norse names are said to have taken their oaths rather than Perun’s Norse colleague, Thor.

In the paper, it is argued that another anachronistic modification can be seen in the recurrent prioritized sequence in which citizens of the Rus’ towns Kiev, Chernigov, Pereiaslavl’(-Russkii), were remunerated by Byzantine officials in the three earliest treaty texts. Rather than 10th-century realities, this sequence seems to reflect the seniority system of succession to the Kievan throne as instituted after the death of Jaroslav Vladimirovich in 1054. This view is supported by a discussion of the Tale of the Foundation of Pereiaslavl’, included in the Povest vremennykh let s.a. 992, suggesting that Pereiaslavl’, as seen by the compilator of Povest’ vremennykh let, only came into existence towards the end of the 10th century.

Engrang adalah alat permainan tradisional yang terbuat dari 2 batang bambu seukuran lengan orang dewasa, dan cara memainkannya adalah dengan menginjakkan kaki ke bambu yang telah dibuat pijakan sehinggga kita berdiri menggunakan kedua bamabu tersebut lalu berjalan menuju ke tempat yang di tentukan. Egrang merupakan permainan rakyat yang sangat berpotensi sekali akan perkembangan dunia pariwisata indonesia, yang mana permainan ini dapat di jadikan sebgai atraksi wisata yang dapat menarik wisatawan untuk menyaksikan serta belajar tentang kebudayaan.

Temeli karşılıklı dünür olma (garsıkuda) esasına dayanan geleneksel bir evlilik türü olan berdel, günümüzde hâlâ uygulanmaktadır. Türkiye'de olduğu illerden biri de Mardin'dir. Aynı anda iki gelinin, aynı düzen içerisinde değiştirildiği bu evliliklerde, her iki taraf da gelin almanın sevincini ve kızını göndermenin hüznünü bir arada yaşar. Berdel evliliği, beraberinde bazı sorunları getirse de sağladığı b toplumsal faydalar neticesinde yerleşmiş bir uygulama bölgenin sosyal hayatı ile diyalektik bir etkileşime giren bu pratik, şekillendiren referanslardan birisi hâline gelerek bölgenin sosyolojik yapısına tesir etmiştir. Bu çalışmada, Mardin bölgesinde berdel gerçekleştirilmiş ve bölge dinamikleri ile gelenekselleşen ve sosyal unsurlardan biri olan bu evlilik türünün, toplumsal boyutu üzerinden bireylerin, özellikle kadınların, toplumsal konumlandırılma ve tanımlanmalarına (sosyal kimliklerine), birlikte yaşama kültürlerine, sosyal statü ve rollerine tesiri üze konusu çerçevesinde geleneksel evlenme biçimleri içerisinde güncelliği sorgulanmıştır. Anahtar Kelimeler: Berdel evliliği, Mardin, toplumsal cinsiyet.

Tras las migraciones aymara, desde la cordillera de los Andes hacia las ciudades costeras del Norte Grande de Chile, que se ini-ciaron en la década de 1960; los actores andinos no solo mantuvieron nexos festivos con los lugares de origen, sino que buscaron reactualizar sus manifestaciones expresivas (fiestas, ritos, danzas y música) en los espacios urbanos. En Arica, la preponderacia de estos procesos se manifiesta con vigor en la realización del Carnaval " Inti Ch'amampi, Con La Fuerza del Sol " , fiesta que ha demostrado constituir una alternativa de comunicación e interacción social en escenarios heterogéneos; y cuya exploración guía a revisar la invisibilidad y supuesta atemporalidad de los actores andinos. En este escenario, recogemos el concepto de performance –como vehículo teórico y metodológico– que permite comprender estas prácticas expresivas como estrategias o recursos culturales de comunicación social y simbólica, a través de la cuales los actores andinos buscan autorrepresentarse en un espacio público local y transfronterizo. A la vez que subrayarlas como fenómenos o ex-presiones corpóreas que permiten transmitir y exhibir los marcos de referencia imagética, estética e identiraria desde la experiencia vivida de sus actuantes: bailarines y bailarinas andinas. Palabras claves: Arica, carnaval andino, performance, imagen y autorrepresentación. After the Aymara migrations from the Andes mountains to the coastal cities of the Chilean Far North, which started in the 1960s, the Andean actors not only maintained festive links with their places of origin, but they also sought to reenact their expressive manifestations (festivals, rituals, dances and music) in urban areas. In Arica, the prevalence of these processes is manifested strongly in the celebration of the " Inti Ch'amampi, with the strength of the sun " carnival, a celebration that has shown to be an alternative form of communication and social interaction in heterogeneous scenarios, the exploration of which calls for a revision of the invisibility and alleged timelessness of Andean actors. In this scenario, we draw on the concept of performance –as a theoretical and methodological construct– which allows us to understand these expressive practices as strategies, or cultural resources, of social and symbolic communication, through which the Andean actors seek to represent themselves at a local and cross-border public space. At the same time, we underline them as corporeal phenomena or expressions that allow the transmission and display of image, esthetic and identity reference frameworks, from the lived experience of participants: Andean dancers.

In this chapter, I will discuss the meaning and stylistic conventions of
photography in the discourse on Dutchness on the basis of the publication of the two best-known books on folklore, which appeared in the late 1930s.This case study shows how concepts of an embodied national identity were not limited to a specific visual genre or scientific domain, but came about in a wide range of practices of observation, measurement and dialogue.

Con Alberto Sobrero, in “Testimonianze” n. 1-2-3- (201-202), gennaio-marzo 1978, pp. 88-95.
La responsabilità del contributo è così ripartita: M. Squillacciotti per le pp. 88-91; A. Sobrero per le pp. 92-95. Presentata in maniera schematica anche in “Com-nuovi tempi” n. 8, 27 febbraio 1977, p. 7 con il titolo Anche se “popolare” non è detto che sia religione dei “poveri”.

Vedi anche:

- Analisi di alcune categorie di lettura della religione popolare, con Alberto Sobrero, in Questione meridionale, religione e classi subalterne, a cura di Francesco Saija, Napoli, Guida editori, 1978, pp. 398, estratto pp. 369-386. Intervento al Seminario promosso ed organizzato dal movimento Cristiani per il Socialismo, dal periodico Un popolo in cammino e dal Centro di ricerca e documentazione “Pietro Federico per lo studio della religiosità e della cultura popolare”, Messina, 1-4- novembre 1976. Ivi al link
https://www.academia.edu/44567001/Analisi_di_alcune_categorie_di_lettura_della_religione_popolare

- Per un approccio antropologico-culturale al fenomeno della religiosità popolare, in Liturgia e religiosità popolare. Proposte di analisi e orientamenti, Atti della VII settimana di studio dell’associazione professori di liturgia, Seiano di Vico Equense (Napoli), 4-8 settembre 1978, Edizioni Dehoniane, Bologna, 1979, pp. 189-216. Ivi al link https://www.academia.edu/47419568/Per_un_approccio_antropologico_culturale_al_fenomeno_della_religiosit%C3%A0_popolare

Moya-Maleno, P.R. (2019): “Etnoarqueología para el estudio de la Segunda Edad del Hierro de la Meseta Nororiental”, en Boletín de la Asociación de Amigos del Museo de Guadalajara, 10. Asociación de Amigos del Museo de Guadalajara. Guadalajara. pp. 401-424.

В данном исследовании, посвященном традициями народной драмы в современной турецкой драматургии, выявляются типологические закономерности народной драмы, разыгрывающейся в теневом театре «Карагез», площадном  - «Орта Оюну», театре марионеток «Кукла Оюну» и монотеатре меддахов, на основе многоаспектного историко-типологического анализа определяется специфика проявления ее традиций в различных жанрах турецкой драматургии от возникновения первых авторских пьес (вторая половина XIX в.) до 90- х гг. XX в.

Myths and legends have fed the imagination of Faroe Islanders for centuries. Stories of giants and witches, kings and battles, hidden people and magical creatures are found on all 18 islands.
These myths and legends may hold truths that can unlock the secrets of our ancient origins.
This is the story of the Risin & Kellingin, the giant and the witch from Iceland who tried to steal the Faroe Islands.

In ancient times, when islands and countries, land and sea, and everything on our planet lived and breathed in a different way than we know of today, Iceland decided that he wanted to own the Faroe Islands, and have it moved all the way up to his icy shores.

To fulfil this special task, Iceland sent the Giant and his wife, the Witch, off across the sea with orders to drag the Faroe Islands all the way to Iceland.

Some people say that the reason why Iceland wanted to move the Faroe Islands was that the weather there was so bad, the sun was never out, and the rain and storms made it impossible to inhabit these remote islands.

So, after crossing a stormy sea, the Giant and his wife reached the mountain top farthest to the northwest, called Eiðiskollur. The Witch quickly climbed on top of the mountain and tied a rope around it, making ready for the Giant, who stood firmly in the sea below the mountain, to start dragging.

But this was not an easy task. No matter how hard both of them worked; the Witch pushing from the top of the mountain, and the Giant dragging from beneath, the islands stayed firmly fastened to the underground, and would not move.

All that pulling and pushing created tremendous pressure, so that the mountain itself cracked, and today we can still clearly see the opening in the mountain, where the Witch first tried to fasten the rope.

The Witch now tried to fasten the rope elsewhere on the mountain, but without any luck. The Giant and the Witch worked for a whole night in order to fulfil their task, and with daybreak coming closer, it was very dangerous for them to keep on. As everyone knows, trolls, giants and witches are sensitive to sunlight, and will turn into stone if just a few rays fall upon them. So, as the Witch realised that the sun was rising, in fear, she jumped down from the mountain to be with her husband. Unfortunately for them, at that moment, the sun sent its first gleam of light over the ocean. In a few minutes, the couple turned to stone.

And there they still stand, towering fingers of dark rock that we call Risin and Kellingin, the Giant and the Witch. They are frozen in time, reminders of what could have happened if the sun had not risen in time that morning.

Özet İnsanlar hayatları boyunca yaşadıkları heyecanları, sevinçleri, acıları sözlere dökmüştür. Ağıtlar da insanların acılarını ifade ettikleri araçların başında gelmiştir. Ağıtların sadece ölüm olayı karşısında söylendiği düşünülse de zamanla pek çok konu üzerine söylendiği görülmüştür. Bu konuların başında da göçe bağlı olarak ortaya çıkan gurbet olgusu gelmektedir. İnsanların başta iklim koşulları, savaş, kıtlık gibi durumlar karşısında gerçekleştirdiği göç, son zamanlarda ekonomi ve eğitim başta olmak üzere pek çok etken yüzünden gerçekleşmektedir. Özellikle İkinci Dünya Savaşı'ndan sonra başlayan ekonomi odaklı girişimler, 1960'lı yıllarda Batı Avrupa ülkelerine işgücü göçünü başlatmış ve Türkiye'den, başlarda ağırlıklı olarak erkek olmak üzere, kadın erkek pek çok kişinin başta Almanya olmak üzere birçok Batı Avrupa ülkesine göç etmesine sebep olmuştur. İlk zamanlar bir araba, bir tarla veya bir ev alabilmek gayesiyle geçici olarak düşünülen göç, zamanla Türk işçilerin ailelerini de yanlarına almasıyla kalıcı olmuştur. Dolayısıyla başta misafir işçi olarak görülen Türkler, kalıcı olmalarıyla birlikte Almancı/Alamancı olarak ifade edilmişlerdir. Başta sadece Almanya'da yaşayan Türkler için kullanılan tabir, zamanla tüm Avrupa ülkelerindeki Türkler için kullanılmaya başlamıştır. Arkasında sevdiklerini bırakan, dilini dahi bilmedikleri bir ortama giren, farklı kültürler gören Türk işçisi bu duruma alışmakta zorlanmış ve yaşadıkları zorlukları ve hüznü sözlere dökmüştür. Ülkesinden uzakta kalan Türk işçisinin ve sılada kalan sevdiklerinin yaşadıklarını anlatan türküler/ağıtlar ve şiirler başlarda plaklara, kasetlere ve CD'lere kaydedilerek piyasaya sürülmüş, teknolojinin gelişmesi ve internetin hayatın vazgeçilmezleri arasında yer almasıyla sosyal paylaşım ve video paylaşım sitelerinde paylaşılarak geniş kitlelere ulaştırılmıştır. Video paylaşım sitelerinin başında gelen YouTube da bu görevi en iyi şekilde yerine getiren platformlardan olmuştur. Bu çalışmada, gerek Alamancı olarak ifade ettiğimiz Avrupa ülkelerinde yaşayan Türklerin gerekse sılada kalan sevdiklerinin söylediği ve YouTube'da paylaştığı ağıtlar incelenmiştir. Ağıtlar, şekil, konu ve izlenme oranları, videolardaki bazı hususiyetler, altlarına yapılan yorumlar gibi pek çok yönden değerlendirilmeye çalışılmıştır. Abstract People put into words the excitement, joy and pain they have experienced throuhout their lives. Laments has also been one of the primary means by which people express their pain. Although the laments are thought to be said only in the death event, it has been seen that it has been said on many subjects over time. The event of expatriate that arising due to migration comes first among these subjects. Migration of people intially realized againist climatic conditions, war, famine has been happening recently due to many factors, especially economy and education. Economy oriented initiatives that started especially after the Second World War, started labor migration to Western Eutopean countries in the 1960s and it has caused many people, mainly men, men and * Bu çalışma, Kırşehir Ahi Evran Üniversitesi, Sosyal Bilimler Enstitüsü, Türk Dili ve Edebiyatı Ana Bilim Dalında devam etmekte olan "Alamanya Ağıtları" başlıklı doktora tezi çerçevesinde üretilmiştir.

Avtorica z vidika samorefleksije premišlja o problemu molka v etnografskem raziskovanju in v produkciji etnološkega znanja. Analizira različne vrste molka, na katere je postala pozorna pri svojih terenskih raziskavah folklore, verovanj in spominov na 2. svetovno vojno in čas po njej. Molk je lahko posledica tega, da sogovorniki namenoma obdržijo skrivnost, še posebej o verovanjskih praksah, ali pa travm in neskladnih spominov. Ključne besede: molk, skrivnost, etnografija, terensko delo, spomini, travma, verovanja From a self-reflexive point of view the author questions the problem of silence in the ethnographic research and production of the ethnological knowledge. She analyses different types of silence which she has encountered during field research of folklore and beliefs and memories on the WW II and afterwards. The silence extends from intentionally keeping a secret, especially in the field of belief practices, to silence as consequences of traumas and incompatible memories. Besedilo, ki je posvečeno obletnici velike slovenske raziskovalke slovstvene folklore, prof. ddr. Marije Stanonik, izredne članice SAZU, je namenjeno premisleku o temah, katere jedro je vprašanje metodološke narave. Na podlagi lastnih terenskih izkušenj pri zbiranju folklore in spominov bom skušala podati nekaj izhodišč za premislek o problemu molka kot sestavnega dela etnografske metode. Etnografijo tu mislim po klasični definiciji Clauda Lévi-Straussa, torej kot opazovanje in opisovanje (vse do monografije) (Slavec Gradišnik 2000: 76–78; Muršič 2011: 11‒29) oziroma proces dokumentiranja in interpretacije človeških načinov življenja (Keesing 1981: 7); v osnovi je to etnološko oziroma kulturnoantropološko terensko raziskovalno delo. 1 Etnografijo lahko razumemo kot dialog med raziskovalcem in raziskovanim, z njo skušamo razumeti pomen socialnega življenja v času in prostoru (Reed 2012: 87) ali kot srečanje dveh zbirov pomenov, etnografovega in preučevanih, katerih življenja raziskujemo (Benzecry 2017: 25; Reed 2010). Posebej postmoderna kritika je pokazala, da so naše samoumevnosti zgolj evropski kulturni konstrukti. Postavila je zahtevo po samokritiki in opozorila, da so vse resnice, tudi etnografske, parcialne (Clifford 1986: 5‒25; Keesing 1993: 23; prim. Slavec Gradišnik 2008). Moč etnografske metode, po kateri se kulturna antropologija oziroma etnologija loči od drugih humanističnih in družboslovnih ved, je 1 V članku uporabljam oznaki etnolog in antropolog (kulturni ali socialni), ker ju razumem kot različni poimenovanji profila raziskovalca in metod, ki jih uporablja (v sodobnosti). Razlike so bile v preteklo-sti večje, če upoštevamo specifična območja in njihove etnološke oziroma antropološke raziskovalne tradicije (gl.

ÖZ: 19. yüzyılın sonlarında ortaya çıkan sinema, başlangıcından bugüne kadar, teknolojinin de ilerlemesiyle birlikte anlatıları, temsiliyet biçimleri ve onun dönüştürücü gücünün potansiyeli bağlamında, politik bir araç olarak her dönem popülaritesini korumuştur. " Toprak " ise, varoluş, yaşam, sonrası ve öncesiyle ilişkilendirilerek mitolojiden dinlere, halk anlatılarından sanata, hukuktan sosyolojiye kadar birçok disiplinin konusu olmuştur ve olmaya da devam etmektedir. " Korku filmleri " nin, günümüze kadar popülaritesini korumuş ve hala hem beyaz perdede, hem de diğer kitle iletişim araçlarında farklı prodüksiyonlarda boy gösteren en belirgin fantastik korku figürleri, hiç şüphesiz ki vampirler, zombiler, ölü insanlar üzerinde yapılan bilimsel deneyler sonucu ortaya çıkan Frankenstein'ın yaratıklarıdır. Bu çalışmada, sinemanın ilk yıllarından bugüne kadar Batı kökenli ancak küresel ölçekte popüler olmuş korku filmlerindeki fantastik korku karakterlerinin aslında ölü olmasına rağmen, ölümle yaşam arasına sıkışmış bir noktada, " toprağın kabul etmediği kötüler " olarak temsiliyet biçimleri incelenmiştir. Korku filmlerinde sinemasal kodlara atfedilen anlamlar, " toprağın kabul ettikleri/etmedikleri " yle ilişkilendirilerek değerlendirilmiştir. ABSTRACT: Cinema, that appears in early 19th century preserves its popularity as a politic vehicle in every age with technological developments from its first days to today, in the context of narratives, representations and its potential about power of transformation. On the other hand, " earth " has become to be the subject of many disciplines, from myths to religion, from folk tales to art, from law to sociology, by relating to existence, life, after and before; and it remains the subject of many disciplines, too. The most prominent fantastic horror figures of "horror films", preserving their day-today popularity and still appearing in different productions on both white screen and other mass communication tools, are undoubtedly vampires, zombies, Frankenstein's creatures who appears as results of scientists' experiments on dead people. In this study, fantastic horror characters in horror films of Western origin but globally popular have been handled from the early years of cinema to today. These characters' position which are actually dead but stuck between life and death as being " evil that earth does not accept " is examined in the meaning of representation. Meanings attributed to cinematic codes in horror films are evaluated in relation with " earth accepts/ does not accept " .

El centro de Cali es un núcleo donde se pueden apreciar gran cantidad de manifestaciones populares, específicamente manifestaciones gráficas, con una concentración y una riqueza altísimas, lo suficiente como para dedicar un estudio completo sólo para esta zona, un lugar en el que aun cuando se aprecia una influencia de la globalización en distintos iconos que la gente ha ido adoptando y en los mismos productos importados o de influencia extranjera que ahí se pueden conseguir, mantiene una resistencia no intencional con gran fuerza a la influencia global. Es como un resguardo, donde una cultura se manifiesta día a día. Son éstos espacios un ejemplo de un fenómeno que Néstor García Canclini describe en algunos de sus trabajos, espacios sociales e incluso en los que se conservan expresiones populares que se logran mantener resistiéndose o manteniéndose fuera de influencias culturales y tecnológicas, como las que trae consigo la globalización. Con este trabajo se espera mejorar un poco la imagen que tiene la estética popular entre la gente de ciudad, exaltarla, ayudar a la creación de una conciencia de que estas manifestaciones visuales nos pertenecen, que hacen parte de nuestra cultura. No se trata de encontrar unas características únicas en la gráfica de la ciudad, se trata de darle una imagen positiva, entendiendo los factores que influyen en ella.

Tourists are told that ravens at the Tower of London first had their wings clipped in the reign of Charles II, who heard an ancient prophesy that Britain would fall if they left. In fact, the tower ravens are entirely a Victorian institution. This paper
examines their legend as an invented tradition, as fakelore, and as a modern myth.

Published in Storytelling, Self, and Society, vol. 6, # 3
It finds that the tale has some authentic basis in legend, but commercial exploitation
has prevented it from fully developing. The paper concludes by proposing a colony
of ravens might be kept in the Tower without coercion, and they could be allowed to
leave or return, thus always generating new stories.

Comparaison épistémologique des approches de Yanagita Kunio et de Fukuta Ajio dans le traitement du "sujet"
2 premières pages de l'article. Texte complet paru en juin 2019 dans le collectif "Recherches sur Yanagita Kunio, Volume 8" 『柳田国男研究8  柳田国男以後・民俗学の再生に向けて』【特集１＝福田アジオの民俗学をめぐって】
https://www.shinsensha.com/books/2548/