Invention of Traditions

Rural religion in Roman Spain continues to be misunderstood due to problematic narratives in both ancient and modern sources. Ancient sources misrepresent the religious practices of local inhabitants due to their lack of understanding of rural religion and bias towards portraying an adoption of Roman culture. In turn, modern scholars focus too much on the urban sphere, models of acculturation, and textual evidence. In contrast, I propose an alternative model aimed at presenting a more complete picture of religion in Roman Spain by analyzing the rural sphere, tracing inventions of traditions and analyzing textual evidence alongside its spatial context.

국문초록

‘한국사’ 상의 조선시대상 - 조선전기를 중심으로

정다함


현재의 ‘한국사’ 혹은 ‘국사’의 체계 속에서, 조선전기라는 시기는 매우 중요한 위치를 점하고 있다. 일반적으로 ‘중세’에서 ‘근대’를 향해 발전하는 도상에 있는 ‘근세’로 설정되고 있는 이 시기는 세종대를 중심으로 하여 ‘한국사’ 상에서 유래를 찾아보기 힘든 ‘발전’이 출현했던 시기로 이해되어지고 있다. 그리고 이러한 ‘발전’과 ‘변화’들은 현재까지도 서구와 일본을 통해 근대적 문물이 들어오기 이전에, 이미 근대 한국의 근대성이 발원되고 있던 고유한 기원으로 인식되어지고 있으며, 근대 국민국가인 대한민국의 원형과 같은 이미지로 이해되면서, 근대 국민국가 창출과 유지에 기여해 왔다. 그러나 사실, 이러한 시각과 이를 통해 파악되고 재현된 조선전기의 역사상은, 당대의 맥락 속에서 조선전기의 역사를 재구성한 것이 아니라, 사실 서구 혹은 일본을 통해서 들어온 근대성을 보편적 기준으로 삼아 그와 비슷한 것을 ‘한국사’ 속에 설정하려는 근대 국민국가의 시선과 기획에 따라 만들어진 것이었다. 이 논문은 해방 이후 자신의 근대성의 기원을 그 고유한 전통 속에서 찾아내려 했던 노력 속에서 만들어진 ‘한국사’ 상의 조선시대상(朝鮮時代像), 즉 비합리적인 것에서 합리적인 것으로, 귀족제적인 것에서 관료제적인 것으로, 미신적인 것에서 경험적 지식으로, 전제적인 정치에서 민본적인 정치로, 중국적인 것에서 조선적인 것으로의 ‘변화’ 혹은 ‘발전’으로 규정되어 온 이 시기의 역사상이 매우 통국가적(transnational)으로 구성된 것임을 밝히려는 시도이다. 이 시기의 역사상이 한국 근대성의 고유한 기원임을 주장해 온 ‘한국사’의 주장에도 불구하고, 사실상 이는 서구로부터 발원하여 일본을 통해 전해진 근대성을 보편적 기준으로 해서 마련된 근대 국민국가 기획의 구성물이었으며, 때문에 그러한 기획과 그 결과물 속에 ‘한국사학’이 저항의 대상으로 삼았던 제국주의의 논리와 영향이 내면화되어 있다는 점을 밝히려는 것이다. 이를 위해 ‘한국사’ 상의 조선시대상, 특히 조선전기라는 시대상이 어떤 과정을 통해 ‘중세’보다 ‘근대’에 더욱 가깝게 접근한 ‘근세’로 파악되었는가를 살펴보고, 그러한 위치에 맞는 역사상을 구성하기 위해 ‘한국사학’이 그간 강조해 온 주요한 개념과 주장들, 즉 ‘양반관료국가’, ‘중인’, 세종대 ‘과학기술 및 문화의 발전’, ‘사대’와 ‘교린’ 등을 학설사적으로 검토함으로써 ‘한국사’라는 체계가 어떠한 논리에 입각해서 어떠한 세부적인 연구영역에서 구체적인 연구성과를 축적하면서, 조선시대와 관련된 현재의 역사상과 연구지형을 만들었는가를 비판적으로 분석하여 그 ‘가까운 기원’을 드러내고 대안을 모색하려 한다.

핵심어: 국학, 한국사, 국사, 한국사학, 국사학, 조선시대, 조선전기, 조선시대상, 역사상, 근대, 근대성, 근세, 양반, 양반관료국가, 중인, 세종, 훈민정음, 한글, 과학, 기술, 사대, 교린, 내재적 발전론, 진화론적 역사관, 제국주의, 민족주의, 제국, 민족, 근대국민국가, 전통




Abstract

Imagining the Choson Period and the Construction of “ Korean History(kuksa)”

Chong, Da-ham


Up until this point, the early Chosn period has taken on a significant position in the historical framework of linear development found in the “ Korean history(Han’ guksa)” or “ National History of Korea(kuksa)” established in modern Korean historiography. In general, the Chosn period has been viewed in Korean history as a period full of unprecedented development and change, which enabled Korean historians to define this period as a early modern one that marks the evolution in Korean history from the feudal (chungse) period to the modern period(kndae). These developments and changes, which were thought to be clearly evident when using this view of history, were believed to be the unique origins of the Korean nation whose modernity had originated from even before the introduction of Western modernity that took place during Japanese colonization. This view of history enabled Korean people to imagine the early Choson Dynasty as a prototype of the modern Korean nation-state that contributed to the nation-building process of Korea. This research demythologizes the still dominant nationalist arguments about the early Chosn period found in modern Korean historiography(as outlined above)－efforts made to territorialize the modernity of the Korean nation by setting the origin of Korean modernity in the “ unique” traditions of the premodern era. Through revealing the implications of these arguments about the early Chosn period―which were thought to signify such evolution steps in Korean history as the transformations from the irrational to the rational, from aristocracy to bureaucracy, from mystical knowledge to empirical science, from despotic monarchy to people-oriented politics, and from Sinocentrism to unique Koreanness―this research argues that what modern Korean historiography has highlighted as sprouts of early Korean modernity that emerged from Korea’ s own soil, is in fact the modern invention of Korean historiography which has been modeled after the historical models found in Western and Japanese historiography.

Key Words: Korean history, Han’ guksa, Kuksa, modern Korean historiography, Korean historiography, early modern, Sejong, nationalist historiography

https://www.centrodeestudiosandaluces.es/publicaciones/el-mito-de-la-tierra-de-maria-santisima-religiosidad-popular-espectaculo-e-identidad

El volumen ‘El mito de la tierra de María Santísima. Religiosidad popular, espectáculo e identidad’ explora los mitos que sustentan el arraigo de la religiosidad popular en la Andalucía del siglo XX, y ahonda en los conflictos religiosos, políticos y culturales que la han convertido en un fenómeno caleidoscópico y muy rico, objeto de múltiples usos y apropiaciones por parte de diversos sectores sociales.

Entendida como uno de los elementos fundamentales de la identidad andaluza, la religiosidad popular es analizada en este ensayo de historia cultural por el investigador y profesor de la Universidad de Extremadura César Rina Simón, prestando especial atención a las celebraciones de Semana Santa, ya que la hegemonía de esta fiesta, que consciente o inconscientemente marca el resto del calendario festivo y social de toda la comunidad autónoma, la ha convertido sin duda en todo un icono identitario.

“Más que los hechos del pasado, me interesa lo que la sociedad reconoce como su pasado –sus  mitos y sus ritos–, así como los mecanismos de apropiación política, religiosa e identitaria que se han asentado sobre una continua (re)invención de la tradición o exaltación de la particularidad local”, señala el autor. Con este punto de partida, y más allá de su dimensión festiva, fundamental como elemento cohesionador de los colectivos que participan en ella, el historiador se adentra en la conformación de estas tradiciones populares desde su invención romántica –tiempo del que procede precisamente el concepto de la tierra de María Santísima– hasta la actualidad.

Siguiendo la estela de los antropólogos andaluces que en los años setenta abrieron una vía para cuestionar los tópicos historiográficos que relacionaban sin resquicios religiosidad popular y élites conservadoras y poderes establecidos –Isidoro Moreno, Salvador Rodríguez Becerra, Paero Gómez, Rafael Briones, Juan Agudo, Javier Escalera Reyes y Demetrio Brisset, entre otros– Rina expone los múltiples niveles de significación de la fiesta, así como sus usos políticos, su importancia en los horizontes locales y su consolidación como motor turístico y económico.

Consciente de la paradoja de que a mayoría de las hermandades y rituales hayan sido fundadas y desarrollados en el siglo XX, aunque se autodescriban como fenómeno barroco, el autor de este volumen se centra fundamentalmente en los tres momentos en los que se produjo el auténtico “boom” de las cofradías: los años veinte, ligado al regionalismo y como respuesta a los fenómenos migratorios que estaban transformando la fisonomía de las ciudades; la posguerra y el franquismo, un régimen que se apoyó en la religiosidad popular para legitimarse y, por último, la transición y el proceso autonómico andaluz que convirtió los rituales populares en baluartes identitarios. Como colofón, aborda la enorme masificación que ha sufrido el fenómeno religioso andaluz y las consecuencias que esto ha tenido en los últimos años.

Resumen. Este trabajo analiza el modo en que movimientos religiosos contemporáneos recrean pasados históricos y tradiciones religiosas dentro de nuevos marcos organizacionales y cosmológicos, los que pueden verse como una crítica cultural a la modernidad que ellos experimentan como sujetos históricos. Desde una perspectiva antropológica, exploro los casos del neo-paganismo lituano, por una parte, y del culto brasileño del Santo Daime, por la otra. De esta forma, se identifican elementos clave de su imaginación religiosa, condensados en rituales, mitos y organización social, los que expresan una muy creativa reinvención de tradiciones. Argumento aquí que ésta implica una compleja reconstrucción simbólica del tiempo y del espacio en la cual las nuevas visiones de lo antiguo juegan un rol cultural y político central.

Narratives of contemporary religious modernity: the new traditions of the old.
Abstract.This paper analyzes how contemporary religious movements recreate historical pasts and ancient religious traditions within new organizational and cosmological frameworks, which can be regarded as a cultural critique of modernity they experience as historical subjects. From an anthropological standpoint, I explore the cases of Lithuanian Neo-Paganism, on the one hand, and the Brazilian Cult of Santo Daime, on the other. In doing so, key elements of their religious imagination, condensed in rituals, myths, and social organization are identified, expressing a quite creative re-invention of traditions. I argue that the latter imply complex, symbolic reconstructions of time and space in which new visions of the old play a key cultural and political role.

Academic discussions of nationalism have been flourishing to such an extent that after 1980 some
scholars began to publish important analyses of its various aspects from new perspectives. Still, topics such
as culture, politics, ethnicity and race have not been focused on in terms of these two concepts. This article
focuses on the relationship among “history,” “the past” and nationalism in the works of Eric J. Hobsbawm
(1917-2012) and Anthony D. Smith (1939-2016) and the roles they attribute to them. I have selected these two
scholars for the first one is a spokesman for modernism, whereas the second one supports ethno-symbolism. In
addition, they are currently the most controversial names in the field. My main goal is to prove the existence of
either “history” or “the past” in the frequently used ancient-modern contrast as regards discussions on nationalism, its justifications and related topics.

Аннотация: Рассматривается феномен изобретения традиций в храмостроительстве Русской православной церкви конца ХХ – начала XXI веков: причины и механизмы возникновения явления, влияние на тенденции архитектурного формообразования, региональная специфика в культовом зодчестве России, Беларуси, Украины и Польши. Выявлено, что замещение аутентичных храмостроительных практик изобретенными и восприятие последних в качестве подлинных установлений древности происходило в четыре этапа (сер. XIX века, нач. XX века, сер. XX века, кон. XX – нач. XXI веков). Определены концепции и архитектурные решения, которые приобрели статус традиционных в позднесоветский и постсоветский периоды: собирательный образ белого крестово-купольного храма с золотыми главами, храмостроительный канон (комплементарный иконописному канону), разделение исторических и современных архитектурных стилей на каноничные и неканоничные для православного зодчества, символическая трактовка всех конструктивных и декоративных элементов и пропорций церкви.
Проблематизация изобретенных традиций является необходимым условием развития православной архитектуры и сохранения аутентичных локальных особенностей зодчества Украины, России, Беларуси и Польши не только в коллективной памяти, но также в  современной проектной и реставрационной практике.
Annotation: The research is focused on the invention of traditions in Russian Orthodox Church architecture of the late 20th – early 21st century: its roots, mechanisms, and regional differences in Russia, Belarus, Ukraine, and Poland, as well as the influence of this phenomena on tendencies in church design.
Invented traditions replaced authentic methods of church construction and started to be perceived as genuine historical customs in four stages (mid. XIX century, early XX century, mid. XX century, late XX – early XXI century). Concepts and design strategies that came to be viewed as traditional during the late Soviet and post-Soviet periods are: the imagery of a white cross-in-square church with a golden dome, church building canon (complementary to the invented canon of icon painting), the distinction between ‘canonical’ and ‘non-canonical’ historical and modern architecture styles, symbolic interpretation of constructive and decorative elements, and the proportions of a church.
Problematization of invented traditions is one of the key predispositions for the development of Orthodox Christian architecture and preservation of local features of Ukrainian, Russian, Belarusian and Polish churches not only in collective memory, but also in contemporary design and cultural heritage conservation.

Great Moravia and Great Moravian Tradition of Generation of Kollár and Šafárik

This study focuses on factography and symbolism of Great Moravia in the works of Ján Hollý, Ján Kollár and Pavol Jozef Šafárik. It gives an insight in their the most important works for historism and historiography and tries to cast light on its connection to nationalism, Romanticism and forming of a modern nation. The analysis uncovered that main tendency of presented information about the Slavic empire was positive. All scholars believed to close interconnection between events of the 9th century and territory of Slovakia or straightly with Slovaks. The image of Great Moravia varied from historic Slovak kingdom to last Panslavic empire. They used similar heuristic base and showed sizeable knowledge of various sources and secondary literature. The distinction is visibly mostly in quantity and quality of the texts because references in Kollár’s works are only fragmentary; Hollý only wrote a few works and commentaries; Šafárik offered several times richer and more complex interpretation.

Key words: Great Moravia – Great Moravian tradition – Ján Hollý (1785–1849) – Ján Kollár (1793–1852) – Pavol Jozef Šafárik (1795–1861) – 19th century – Slovak historiography

Ultra-Orthodoxy arose amidst several challenges facing Orthodoxy in mid-19th century Hungary, namely linguistic acculturation, secular schooling, religious reforms and Hungarian nationalism. Dissatisfied by mainstream Orthodox responses and repelled by modern Orthodoxy, these ideologues invented a more potent and radical tradition to meet these challenges. The polemics of Akiva Yosef Schlesinger, Hillel Lichtenstein and Haim Sofer are analyzed.

Chi si serve oggi del medioevo? Tutti.
La politica attuale lo usa come una miniera da cui estrarre esempi e modelli ritenuti utili per capire il presente. Identificato con i «secoli bui», il medioevo è presentato come modello perfetto per spiegarci i «nuovi barbari», lo «scontro di civiltà» e il terrore che il nostro mondo stia per finire. Al contrario, se considerato come il tempo dei cavalieri e delle origini eroiche, il medioevo assume una funzione mitica per moltissimi gruppi politici e comunità organizzate, che lo usano per affermare la propria originale identità.
Questa attualizzazione del medioevo, spesso una vera e propria invenzione delle tradizioni, va sotto il nome di «medievalismo». La sua analisi è una chiave nuova e inusuale per leggere la società contemporanea e gli indirizzi che sta percorrendo.
Dalla militanza politica allo svago new age, dai tornei cittadini al tradizionalismo identitario cattolico, fino ai richiami alle origini dell'Europa unita e alla mitologia della Lega Nord, Tommaso di Carpegna propone con gli strumenti del medievista, ma con lo sguardo puntato all'attualità, un appassionante percorso che si snoda dagli anni Sessanta e raggiunge i drammatici giorni degli attentati in Norvegia del «templare » Breivik.

The aim of this research is to approach and analyse the manifestation and evolution of the idea of Rome as an expression of Roman patriotism and as an (urban) archetype of utopia in late Roman thought in a period extending from AD 357 to 417. Within this period of about a human lifetime, the concept of Rome and Romanitas was reshaped and used for various ideological causes. This research is unfolding through a selection of sources that represent the patterns and diversity of this ideological process. The theme of Rome as a personified and anthropomorphic figure and as an epitomized notion ‘applied’ on the urban landscape of the city would become part of the identity of the Romans of Rome highlighting a sense of cultural uniqueness in comparison to the inhabitants of other cities. Towards the end of the chronological limits set in this thesis various versions of Romanitas would emerge indicating new physical and spiritual potentials.

RESUMEN

“Miguel Hidalgo en los relatos de nación. Del patriotismo criollo al nacionalismo posrevolucionario” no es una investigación que se ocupe de la vida y obra de Hidalgo. Este estudio desarrolla  cómo se construyó el mito nacional en torno a este personaje y cuál fue la importancia que tuvo dicho mito en el proceso de invención de la nación mexicana durante el siglo XIX y primera mitad del XX.

        El trabajo está enfocado en dos aspectos importantes: se aborda cómo el mito del “padre de la patria” ha sido utilizado como estrategia de legitimación política  y como fuerza cohesionadora que facilitó que la población se identificara y sintiera parte de una sola comunidad cultural y política: la nación mexicana

        Para desarrollar la investigación fue necesario identificar los distintos imaginarios nacionales que fueron impulsados desde el siglo XIX para explicar qué era la nación mexicana, qué era lo mexicano y quiénes eran los mexicanos. Cada uno de estos imaginarios fue promovido por diversas condiciones políticas, económicas y tecnológicas. Una vez que se tuvieron estos contextos, en cada uno de ellos se desarrolla qué interpretación se hacía de Miguel Hidalgo, cómo las elites rectoras del país reinterpretaron y se apropiaron de su culto para justificar su poder político y para potenciar una identidad nacional en el resto de la población.

        Esta estrategia metodológica fue derivada de la llamada “teoría modernista sobre el nacionalismo y la invención de las naciones”, la cual sostiene que las naciones modernas son construcciones culturales que tuvieron cabida a finales del siglo XVIII e inicios del XIX, cuando se desplazó la tradición divino-dinástica de los Estados de Antiguo régimen y “la Nación” fue colocada como fuente de soberanía de los Estados modernos. La investigación se centró en cuatro tipo de fuentes: la historiografía clásica del siglo XIX, las celebraciones patrióticas, la enseñanza de historia patria en sistema escolar influenciado por el gobierno y a partir de las fuentes icónicas (monumentos, pintura, etc.) que han tenido un peso en la construcción de imaginarios nacionales.

        Como última precisión, es pertinente mencionar que la tesis, aunque está centrada en la invención del mito del “padre de la patria”, también aporta conocimiento sobre el proceso de invención de la nación mexicana y lo que esto ha implicado: la manipulación del discurso histórico.

Palabras clave:    Miguel Hidalgo, nacionalismo, nación, mito, héroe.

U radu su analizirane osobenosti procesa vezane za stvaranje (izmišljene) tradicije o slovačkom lokalnom razbojniku Juraju Janošiku. Analiza je fokusirana na sagledavanje različitih konstelacija koje su vezane za proces njegove mitizacije u okviru slovačkog nacionalizma, kao i na različite oblike manifestacije ovog nacionalnog mita u okvirima šireg društvenog, kulturnog i političkog obrasca tokom vremena. Nastojalo se što širem praćenju različitih oblika razvoja i percepcije ovog nacionalnog mita, pri čemu se težilo ukazivanju na distinkciju, ali i na preplitanje u shvatanju Janošika kao socijalnog bandita – što je istorijska pozadina njegove ličnosti, kao i na percepciju Janošika kao narodnog heroja sa jasno naglašenom etničkom konotacijom. Kako bi se jasnije ukazalo na ovakvu razliku, koja je od krucijalne važnosti za praćenje nastanka i razvoja ovog mita u okviru slovačkog nacionalizma, u radu je ukazano i na pojedine aspekte shvatanja razbojničke tematike (socijalnog banditizma) u okviru slovačkog romantizma.

This paper analyzes the characteristics of the processes which are related to the creation (invention) of the tradition about the Slovak local highwayman Juraj Jánošík. That is, the analysis is focused on the overview of different constellations related to his mythization within the Slovak nationalism as well as on various forms of manifestations of this national myth over time in terms of wider social, cultural and political pattern. There was an intention to widely follow the different forms of development and the perception of this national myth, with the focus on pointing out the distinction but also on the interweaving in the apprehension of Jánošík as a social bandit, which is the historical background of his personality as well as the perception of Jánošík as a national hero with a clearly distinctive ethnic connotation. In order to get a clearer indication of this difference – this is of the crucial importance anyway if we are to track the origin and the development of this myth within the Slovak nationalism, the paper points out certain aspects about the understanding of the subject of brigandage (social banditry) in the Slovakian romanticism.

This thesis explores a phenomenon known as “invented Purims.” While the holiday of Purim has been celebrated by all Jews across the world for the past two thousand years, in the 1500’s, singular Jewish communities began to invent and celebrate their own Purim days just for their communities. Invented to commemorate some sort of salvation from danger, these local Purims were consciously modelled after the universal Purim holiday. This thesis is centered around a particular Purim day invented in Prague in 1620. However, in order to properly contextualize the Purim of Prague and the practice of invented Purims generally, it also looks at a number of communal Purims invented in the 16th century across Europe, North Africa and the Middle East. In looking at the texts written for these invented Purims as well as the larger history of the communities that created them, I argue that these Purims can show us how Jews recorded their local histories in this period as well as how Jewish elites used ritual invention to cohere their communities and assert their power. On a broader level, communal Purims can also tell us that, in both history writing and tradition invention, Jews took sources and traditions from the past and added new elements into them, making them all their own. Though modelling a local holiday after a universal one may seem to reflect a dogmatic adherence to tradition, this was actually a way to innovate and be agents within tradition.

IZVODI IZ RECENZIJA:


Ova knjiga značajno doprinosi proučavanju konstruisanja panslovenskih ideja i izmišljanja slovenskih tradicija, ali i konstruisanja nacionalnih i pannacionalnih identiteta i izmišljanja tradicija uopšte. Stoga, predstavlja nezaobilaznu i izuzetno korisnu literaturu za sve koji se bave sličnim problemima.

prof. dr Vladimir Ribić (Filozofski fakultet Univerziteta u Beogradu, Odeljenje za
etnologiju i antropologiju)

Nema mnogo radova o nadnacionalnim identitetima, odnosno o identitetima grupa naroda, pogotovo ne onih koji tom problemu pristupaju sa pozicija istorijske antropologije. Zbog toga je studija Kristijana Obšusta izuzetno značajna i zanimljiva. Kombinujući pregled istorijske literature sa istraživanjem savremenih identifikacijskih procesa, odnosno proučavanjem aktuelnih manifestacija slovenskog identiteta, autor je uspeo da nam prikaže različite faze razvoja ove pojave, kao i različite aspekte ovog problema. Nema sumnje da je ovo jedna od najcelovitijih studija o ovoj temi, i da će predstavljati nezaobilazno štivo za sva dalja istraživanja.

prof. dr Saša Nedeljković (Filozofski fakultet Univerziteta u Beogradu, Odeljenje za
etnologiju i antropologiju)

Knjiga Konstrukcija slovenstva u politici i nauci: Stvaranje (sve)slovenskih tradicija, ideološke koncepcije o slovenskom jedinstvu i njihove refleksije predstavlja naučnu studiju u kojoj njen autor uz visok stepen analitičnosti i kritičnosti analizira različite aspekte problematike vezane za konstruisanje slovenskih ideja, stvaranje slovenskih tradicija, kao i pokušaja stvaranja pannacionalnog slovenskog identiteta. Kroz istorijsko-teorijska istraživanja, autor je analizirao širi niz činjenica koje se odnose na različite idejne koncepcije, kao i manifestacije slovenskih ideja u različitim vremenskim kontekstima. Potrebno je istaći da ova knjiga predstavlja prvi obimniji rad koji se odnosi na problematiku slovenstva kao idejnog konstrukta u celini, te se uz akceptovanje njene tematike može konstatovati da predstavlja jedinstvenu studiju, koja kao takva ujedno ima i pionirski karakter.

prof. dr Ivan Kovačević (Filozofski fakultet Univerziteta u Beogradu, Odeljenje za
etnologiju i antropologiju)

Résumé: Parmi les religiosités qui se substituent aux grandes traditions religieuses, les mouvances néopaïennes, associées aux religions antiques et médiévales préchrétiennes, connaissent un essor de plus en plus important. Le néodruidisme, qui s’attache plus spécifiquement à restaurer l’ancien système religieux des peuples celtes de l’Antiquité, l’illustre bien. Apparu au XVIIIe siècle en Grande-Bretagne, il s’est peu à peu transnationalisé pour être aujourd’hui présent dans l’ensemble des pays occidentaux. Pour ses pratiquants, il s’agit ainsi de réhabiliter les croyances, savoirs et pratiques des druides antiques dans un ensemble rituel nouveau, adapté au contexte moderne. À partir de mon enquête ethnographique réalisée auprès de néopaïens et de néodruides au Québec, j'analyse dans ce chapitre l’un des différents types de pratiques rituelles que l’on retrouve dans ces mouvances : les rites de passage, qui permettent aux pratiquants de souligner rituellement un événement qu’ils jugent marquant.

根據在澎湖西嶼發現的墓碑顯示,墓碑橫題從表達對清國忠誠的皇清寫法,轉變到墓碑橫題銘刻堂號的使用,原因係出自日本皇軍在 1895 年占領澎湖,因政權改變,於是使用堂號作為墓碑的橫題。堂號的使用從西嶼開始,亦擴及澎湖其他島嶼。而過去在清帝國的統治下,墓碑橫題也會使用籍貫,例如望安改使用堂號,是由於島上的墓碑雕刻師放棄其職業,並被來自西嶼、馬公的雕刻師取代所致。在日本統治期間與中華民國早期,墓碑雕刻師以及雕刻師的學徒們自白沙、湖西以及馬公來到台灣,加上透過國民黨提倡使用堂號,雕刻堂號的傳統開始在台灣普遍使用。在墓碑的橫題上雕刻堂號成為二十世紀末最常使用的方式。本研究分析的焦點鎖定於專業的墓碑雕刻師,當他們發明與推廣在墓碑上雕刻堂號,此方式原本不作為傳統,但在與未經專業訓練的雕刻師競逐市場占有率中,雕刻堂號不僅成為墓碑橫題常用的方式,更是一個判別墓碑雕刻師專業與否的技術。

The gradual imposition of Christianity over the public space at Rome had changed the face of traditional paganism itself. Although many changes in the collective forms of devotio had occurred already in the third century AD, it was during the ‘‘long’’ fourth century that new mentalities and practices alienated Roman paganism from the traditional forms of worship. Julian’s attempt of establishing a ‘Pagan Church’ and later the so called ‘last pagan revival’ at Rome during the 390’s under the Nicomachi contributed to the emergence of a new ‘Reactionary’ paganism. New manners of worship destined for the selected few and radical practices like human sacrifice alienated even further this activity from its previous classical forms. In order to preserve a distinct identity and presence, this last generation of pagan aristocrats experimented with a new interpretation of the mos maiorum and in their attempt to defend their version of Romanitas against an expanding Christianity they inevitably forged a pagan ‘doctrine’ and ‘salvation plan’ similar to that of their Christian contemporaries. This new pagan counter-reformation was characterized by new radical messages and an attempt of constructing a collective identity accompanied with an articulate, monolithic form of belief, either as a defense mechanism or as a result of a more esoteric change or need. This paper will attempt to explore this new pagan identity that emerged only a few years before the (public) extinction of polytheism and will attempt to trace the potentials of this last Pagan Revolution.

Bu çalışmada, kültürlerin ve geleneklerin hiçbir zaman ‘saf’ ve ‘özgün’ hâlde bulunmadıkları, ‘yaratılışlarının’ mübadele, uzlaşma, temellük etme, adaptasyon, melezleşme gibi süreçlere dayandığı varsayımından yola çıkılmıştır. Buna göre bir kültürün veya geleneğin oluşması, zorunlu olarak diyalogdan geçer; bölgesel ve uluslararası çevreyle karşılıklı ilişki içinde gelişir. Bunun yanında her gelenek, belirli toplumsal ihtiyaçlar ışığında sonradan icat edilir ve yeniden icat edilir. Bu yaratılış süreci, bazen nispeten ‘doğal’ denebilecek yollarla gerçekleşirken, zaman zaman ise bilinçli bir senkretizm çabasına dayanır. Bu makale, kendilerini ‘Osmanlı şehir müziği’ yapan bir grup olarak tanımlayan ve tahayyül ettikleri bu ‘geleneksel’ müziği popüler müzik çalgılarından da faydalanmak suretiyle ‘modernleştirerek’ icra eden Kırıka özelinde; geleneğin canlandırılması, yeniden yaratılması ve tahayyül yoluyla icat edilmesi sacayağında konuya hem analitik bir yaklaşım getirmeye çalışır, hem de geleneğin yaratılma süreçlerindeki varsayımlara yönelik eleştirel bir bakış geliştirmeyi amaçlar.

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This study relies upon the hypothesis that cultures and traditions are never ‘pure’ and ‘genuine’, and their ‘creation’ is based on processes like cultural exchange, reconciliation, appropriation, adaptation, and hybridization. In line with this assumption, a culture or a tradition can only form by dialog, and they develop by interacting with regional and international milieu. In addition, each tradition gets invented and reinvented afterwards in concert with certain social needs. This creation process sometimes bears upon manners that can be called relatively ‘natural’, while it also takes deliberate stabs at syncretism from time to time. This paper, investigating the case of Kırıka which describe themselves as a band performing ‘Ottoman urban music’ but use pop music instruments at the same time and modernize such ‘imagined’ traditional music by doing so, attempts to give an analytical insight for the topic based on the concepts of revival, recreation and invention of tradition, and develops a critical approach towards the assumptions employed while fabricating the tradition.

This paper aims to show how different typologies of narration can be involved in the place-making process of a religious centre in India based on the claim of a yogi to have discovered in a jungle an ancient holy place, Garh Dhām, through his powers. As recorded by a devotee-run website, it was claimed to be the same place where King Surath met the sage Medha – as narrated in the Devī Māhātmya, a famous section of the Markaṇḍeya Purāṇa – and where the first ever Durgā Pūjā (worship) was ‘historically’ celebrated. The ‘discoverer’ is a yogi, Brahmānand Girī, who living in jungle was able to find hidden temples thanks to his austerity (tapasyā) and yogic powers (siddhis). The narration of his life story and of his powers recalls those appearing in Indian hagiographies and texts that describe siddhis. The discovery of a holy place by a yogi does not represent an isolated case since similar discoveries dot the history of Hindu religious orders. As in these latter cases, the place-making process of Garh Dhām aims to give authority and legitimacy to the foundation of a new religious centre and so to further spread the Durgā cult in the area and to attract pilgrims.

השיר "אם ננעלו" זכה למעמד בינלאומי בעשורים האחרונים ונעשה אייקון תרבותי, אבל מה הוא מסמל? במאמר מנותח תהליך ההשתנות של הסמל והמסומל בשיר זה, תהליך של "המצאת מסורת", הכולל אובדן הדרגתי של רכיבים ותכנים, והכרוך בהיבטים אירוניים ומפתיעים. המזרח הקרוב נעשה לרחוק בטרם זוכה לאטרקטיביות, הדחיקה אל השוליים תורמת לאקזוטיזציה, הפרטיקולרי מנוכס באופן אוניברסלי, והשימור של המסורת מחייב את שינויה.
תוך עיון בעיבודים/ביצועים שונים מ-1978 ועד 2006 (של עפרה חזה, מדונה ועוד), מודגמים שלבי הפיכתו של הפיוט היהודי-תימני לסמל מזרחי-רוחני. הניתוח כולל זיהוי ראיפיקציה גוברת של הטקסט, בה הטקסט מאבד את תפקודו הסמנטי ונעשה סמל. הסמל עצמו משתנה בהדרגה, נעשה לסימולקרה ומצטמק. בהתאם להתחלפות הקהלים של השיר, משתנה בתהליך מקביל גם המסומל.

The Doors of Creativity Shall Never be Barred:
The Iconization Process of Rabbi Shalom Shabazi's Piyyut “Im Nin'alu” in Contemporary Pop Music – From a Mystical-Yemenite Piyyut to an Oriental-Spiritual Symbol

Over the past few decades, the Piyyut “Im Nin'alu” has gained international acclaim and become a cultural icon. But, what does it symbolize? The article analyzes the transition process of the symbol and symbolized in this Piyyut, a process of “tradition invention,” which includes a gradual loss of components and contents and involves ironic and surprising aspects. The Near East becomes the Far East before it can become attractive, marginalization contributes to exoticization, the particular gets universally appropriated, and the preservation of tradition necessitates its transformation.
The examination of various adaptations/performances from 1978-2006 (by Ofra Haza, Madonna, and others), illustrates the stages of the Jewish-Yemenite Piyyut's transition into an Oriental-spiritual symbol. The analysis includes the identification of increasing textual reification, wherein the text loses its semantic function and becomes a symbol. The symbol itself gradually changes, becomes simulacra and shrinks. As the Piyyut's audiences change during this process, so does the symbolized.

Статья посвящена складыванию в России 1880-1910-х годов традиции широко отмечать годовщины смерти писателей. На богатом материале журнальной и газетной периодики исследуются социокультурные и политические контексты торжеств по случаю годовщин со дня смерти Пушкина, Грибоедова, Лермонтова, Добролюбова, Жуковского, Гоголя и др.

En el contexto de la institución del Día de la Tradición en la provincia de Buenos Aires −que se celebró por primera vez en 1939− y en su posterior nacionalización, circularon discursos que discutieron la filiación del gaucho con la “argentinidad”. Periodistas e historiadores esbozaron interpretaciones particulares que fueron rápidamente contestadas por tradicionalistas y funcionarios. Este artículo explora una perspectiva poco atendida en los estudios sobre la consagración del gaucho como símbolo nacional: las voces de disenso que confrontaron su pertinencia, para señalar quiénes se colocaron a la vanguardia de la desacralización del gaucho; en qué fundamentos se sustentaba la calificación de “gauchofóbicos”; cuáles fueron los límites que evidenciaron esas narrativas; cómo afectaron a la extensión del consenso sobre la “tradición gaucha argentina”; y qué alternativas proponían ante la confirmación del gaucho como “tipo nacional”. Estos son los lineamientos que sigue este trabajo. Las conferencias, las publicaciones escritas, las crónicas periodísticas, la correspondencia privada y la literatura de desagravio que se promovió desde el ámbito tradicionalista permiten un análisis riguroso de esas disputas.

Prompted by tourist commentary that describes an Emberá community in Panama as “inauthentic” or “invented,” I examine the limitations of these concepts when used to refer to cultural practices of indigenous commu- nities. To escape from a limiting, singular vision of authenticity, I argue, attention should be paid to the multiple and overlapping meanings of the authentic as these are negotiated in particular contexts. In the case of Emberá indigenous tourism, the tourists’ search for an authenticity un- corrupted by modernity inspires indigenous articulations of the authentic related to diverse sets of cultural practices not only in the past, but also in the present. Acknowledging this complexity can set us free from the trap of a singularly conceived authenticity. [Keywords: Authenticity, invention of tradition, culture revitalization, indigenous tourism, Emberá]

Lu Xun (1881-1936) foi um escritor chinês muito críticos dos valores tradicionais de seu país, principalmente o confucianismo, que elegeu como o grande responsável pela derrocada da China. Trinta anos depois de sua morte, Lu Xun foi reavivado durante a Revolução Cultural Proletária de 1966-76 como “o sábio da China moderna”, em contraposição a Confúcio, “o sábio da China feudal”. O objetivo deste trabalho é observar quais as diferenças entre o Lu Xun histórico e o construído na Revolução Cultural, atrás de detectar semelhanças e contradições.

In all of the primitive societies Totem means the sacred animal, which is believed that the community has derived from it. This believing, is named as Totemism, has become a system of belief in Central America and South Africa. According to Totemism someone is not able to injure any sacred animal, not able to kill animal without making required ritual, and not able to benefit from any of an animal. This animal, is consecrated, saves people and lives for their goodness as well. It is shown a great effort to continue the growth and generation of sacred animals in communities where Totemism understanding. There are religious beliefs and magical practices in essence behavior of making Totem, has become social trend in recent times. Public beliefs, developing and growing as good-luck and bad-luck and their accompanying practices around Turkish culture, have undergoing a transformation structural and functional maintenance in the form of retention behavior of Totem and making Totem. In this study it will be examined human beliefs, is transformed to good-luck and bad-luck in postmodern times, as examples in football matches. It will be studied the similarities and differences between belief of Totem and making Totem in point of view of players and supporters. It will be discussed magical connection, is set up between the attitude of making Totem and the result of matches in those examples that were mentioned. 
Keywords: Totemism, Totem, Making Totem, Good-luck, Bad-luck Football

Negli ultimi anni, l’Italia non è stata colpita da attacchi terroristici di matrice jihadista, né ha sperimentato gli elevati livelli di radicalizzazione di alcuni dei suoi vicini europei. Significativamente, il numero di foreign fighters che hanno abbandonato il territorio italiano per unirsi allo Stato Islamico o ad altri gruppi jihadisti – circa 130 individui – è molto più basso se comparato ai numeri della Francia, della Germania, del Regno Unito, ma anche di paesi più piccoli come l’Austria o il Belgio.
Questo quadro di relativa quiete, tuttavia, presenta un’importante eccezione, riguardante la propaganda dello Stato Islamico, che menziona l’Italia e, in particolare, Roma con una frequenza che può apparire sproporzionata.
Analizzando i contenuti ufficiali in lingua inglese pubblicati dallo Stato Islamico a partire dalla proclamazione del “Califfato” (nel giugno del 2014), il presente studio di carattere esplorativo ha contato 432 riferimenti all’Italia, al Vaticano e a Roma. La città è frequentemente citata, con diverse accezioni, anche nella propaganda in lingua araba. L’analisi dei riferimenti individuati mostra che, a parte alcune eccezioni significative, lo Stato Islamico riserva particolare attenzione all’Italia perché si riferisce a Roma come simbolo dell’Occidente e della Cristianità. La maggior parte delle menzioni, infatti, riprende fonti islamiche secondarie che affermano che il Giorno del Giudizio giungerà soltanto quando i musulmani combatteranno i “Romani”, e profetizzano la loro conquista di “Roma” (originariamente sulla base di un riferimento storico al confronto secolare tra le forze musulmane e i “Romani” d’Oriente - ovvero i Bizantini - in epoca medievale).
A ogni modo, la posizione centrale che la capitale italiana occupa nei messaggi jihadisti – anche in senso figurato – è un fenomeno allarmante, poiché può essere interpretata dai seguaci dello Stato Islamico come un’esortazione a compiere attacchi nella Città Eterna o, più in generale, in Italia.