共查询到20条相似文献,搜索用时 15 毫秒
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Natalia Drannikova & Roald Larsen 《Acta Borealia: A Nordic Journal of Circumpolar Societies》2013,30(1):58-72
Abstract The objectives of this article are (1) to reveal the meaning (semantics) of the word “Chude” in Norwegian and Russian cultures; (2) to analyze Russian and Norwegian legends about the Chudes in order to define the main plot-constructing elements. When writing this article the authors used a synchronous and diachronous methods of analysis of material that was written down in a period that exceeds one and a half centuries. In etymological sense the word “Chude” (tsjude or Cud) can be derivative form from old Slavic form *tjudjo (strange, foreign) that can in its turn be borrowing from a Gothic or a German word that got the meaning “a nation” (folk). With the Sami the word “tshudde”/ “shutte” means an enemy, an adversary. The image of the Chudes has been preserved in Russian and Norwegian narrative traditions. Oral stories in Norway are called sagn. In Russian folkoristic narratives about the Chudes are traditionally called “predanie”. The ethnonym “Chude” has a collective meaning in Russian and Norwegian folklore. In Norwegian culture it means plunderers of different ethnical belonging who came from the East to plunder the local population in the Northern Norway. As the undertaken research has shown, this name could have been applicable to Russian, Finns, Karelians, Kvens and peoples speaking Nordic languages (Swedes). In the Russian cultural tradition the name “Chude” was used to name different Finno-Ugric peoples living in the North-West Russia before the Russians came there and who later assimilated with the Russians. The Kola Sami called Swedes and Norwegians who came to them from the west to plunder the Chudes. The existence of a people in the same name in the old times is not excluded. The research carried out by place name scientists reveals that this people could be related to the Baltic-Finnish group of peoples. The word Chude has historical and mythological aspects. Folk legends about the Chudes have “preserved” memories about the historical past of the northern region. Additionally this ethnonym contains conceptions of the world's binary character that are typical for archaic consciousness. Folk legends about the Chudes are widespread in the European North of Russia while plots about militant and plundering Chudes are localized in traditional Sami regions of Russia and Norway. In folk legends and sagn, the Russians and the Sami belong to one's “own” world, while the Chudes are associated with the concepts of the “strangers”. This nomination acquired the meaning “a stranger”, “a robber”. 相似文献
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民俗学研究的独特性究竟是什么?是研究对象,还是研究方法,抑或是研究视角?尽管民俗学将研究对象界定在民众上,但是如果剥离开民俗学的概念体系这个外衣,民众的内容就是人。就人而言,社会学和人类学都以其为研究对象,民俗学如何能够呈现出自己的研究特色?说得严密些,加一个限定词,民俗学研究的是民间的人,那么农村社会学、都市社会学以及人类学就不研究民间的人吗?如果民俗学研究的独特性体现在研究方法上,那么这个与众不同的研究方法又是什么?是历史学的文献研究,还是人类学的田野工作?方法是共通的,如果这个命题成立的话,那么就不能用方法来界定学科,至少对于民俗学是这样。 相似文献
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D Gershon Lewental 《Iranian studies》2017,50(2):223-245
The death of the Persian dynast Rostam b. Farrokh-Hormozd at the Battle of al-Qādisiyyah during the Arab-Islamic conquest of Iran received much attention in both the Islamic conquest literature and the Persian epic tradition canonized in the Shāh-nāmeh. A careful examination of the narratives of early Islamic history teaches us much about the mindset of those living in the first centuries following the momentous events of the seventh century. By removing the layers of literary embellishment and moralistic exegesis, we can understand better the impact of the death of this Sāsānian dynast. In addition, by comparing the narrative traditions, we can uncover valuable testimony regarding the early development of what might later be described as an Islamic Iranian identity. 相似文献
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DAVID KEYWORTH 《The Journal of religious history》2010,34(2):158-173
In this paper, I discuss the supposed aetiology of undead corpses (by which I mean corpses that refused to stay dead), and the theological explanations for their existence, as outlined in the historical documents at the time, and the various arguments that ensued. I examine the medieval notion that the Devil might reanimate a corpse and pretend to be the deceased, for example, the post‐mortem effects of excommunication, and the incorruptibility of deceased saints and martyrs. In particular, I focus upon the vampires of eighteenth‐century Europe and the aetiological explanations proffered by the theologians, philosophers and medical fraternity at the time, such as vestigium vitae and premature burial, compared to folk belief at the village level. Furthermore, I argue that despite the largely successful campaign by the socio‐religious elite to eradicate such notions, muted belief in the existence of vampires continued to emerge thereafter because folk belief was fuelled by an entrenched early modern belief‐system that had itself promoted the existence of undead corpses. 相似文献
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民俗与身体——美国民俗学的身体研究 总被引:1,自引:0,他引:1
20世纪80年代以来,作为对灵肉二元论的反叛,身体成为西方人文社会各学科持久的热点之一。1989年美国民俗学年会上,民俗学家凯瑟琳·扬依照民俗(folklore)的构词法,创造性地提出"身体民俗"(bodylore)一词,着力于探讨有关身体的民俗或知识,特别是身体如何参与构建社会意义。本文主要追溯美国民俗学身体转向的社会与学术思潮背景,勾勒其基本理论视角与研究路径,并指出身体性、身体知识是民俗知识的根本属性之一。 相似文献
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在民俗文化研究中,城市民俗文化研究正以一种不可阻挡的势头蓬勃兴起.这种原因不仅在于伴随着中国城市化进程的不断加速,城市民俗文化越来越成为当今中国民俗文化的重要组成部分而引起学者们的注意,而且还在于城市民俗文化因具有与农村民俗文化极为不同的风格而激发着学者们的兴趣.…… 相似文献
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Joseph Rouse 《History and theory》2002,41(1):60-78
Books reviewed in this article: Andre Kukla, Social Constructivism and the Philosophy of Science Ian Hacking, The Social Construction of What? 相似文献
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John Hutchings 《Folklore》2013,124(1-2):55-63
Colour is not a quality of an object, but a perception. As such, it can symbolise anything we want it to symbolise. This paper reports the results of a survey of the use of colour in folklore and tradition supported by the Folklore Society and the Colour Group (GB). Drawing attention to the diversity of colour symbolism worldwide, it posits two basic principles, the Principle of Adaptation of Ideas and the Principle of Singularity, to account for apparently contradictory usages. 相似文献