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- Convenors:
-
Irina Sedakova
(Institute of Slavic Studies, Moscow)
Laurent Fournier (University Cote d'Azur)
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- Discussant:
-
Arūnas Vaicekauskas
(Vytautas Magnus University)
- Format:
- Roundtables Workshops
- Stream:
- Religion and Rituals
- Location:
- Aula 24
- Sessions:
- Monday 15 April, -, -
Time zone: Europe/Madrid
Short Abstract:
This panel will follow the tracks of the ritual year in different cultural settings. The contributors will study the transformations of hierarchies of values from the archaic to the modern ritual year. They will also focus on special interactions between the ritual year and cultural performances.
Long Abstract:
This panel will be conceived as a chasing research game. The contributors will follow the tracks of the ritual year in different cultural settings with a special attention to the sociocultural values. The ritual year and its components are seen as having influenced sociocultural values in diverse societies of various epochs, meanwhile each festival is an expression of specific values (religious, ideological, artistic, etc.) and a significant value as such.
Two different options are possible. The first one is to study the set and the transformations of hierarchies of values from the archaic to the modern ritual year, looking at different festivals and rituals through space and time. The second one is to focus on special interactions between the ritual year and cultural performances, trying for instance to look at the influence of the ritual year and festivals on literature/narratives, on the arts and on music. The first option opens space for broader analyses of the ritual year through history, while the second option calls for more precise examples and case studies in the field of cultural practices, system of temporal and spatial metaphors and (re)interpretation of the calendric feasts. Combining the two options will hopefully lead us on the tracks of the ritual year, exploring both the continuities and changes of a universal motive and its axiology.
Accepted papers:
Session 1 Monday 15 April, 2019, -Paper short abstract:
The presentation will compare changes in the celebration of holidays in the period from 1992 to 2018 and compare them with holidays in the period from 1918 to 1940/1944. Discussions focus on the impact of statehood, politics and media on the holiday cycle.
Paper long abstract:
The presentation will compare changes in the celebration of holidays in the period from 1992 to 2018. Data originate from large youth lore corpora from 1992, 2007 and 2018, and studies and texts from media have also been taken into account. The calendar corpus allows us to monitor changes in the structure and essence of folk/ethnographic/local traditions, holidays celebrated at home, church feasts and public holidays. Comparisons are based on folklore materials and media reports collected during the period of the independent Republic of Estonia (1918-1940/1944). The search for the establishment of national public holidays to accompany traditional agrarian holidays began in the early 20th century, but the search for different ways to introduce novel international holidays and the search for new forms of celebration was also noteworthy. Focus shifted on the appreciation of the institution of family or the local community/place, which was combined with general trends prevailing in neighbouring countries.
An assessment of what transpired in the period from 1992 to 2018 makes it obvious that the introduction of contemporary innovative holidays continued alongside restored holidays. New private, locally distinguished holidays and holidays of a particular group came to the foreground. The increase seen in recent years in the number of members of the Orthodox Catholic Church has also brought about some interesting aspects resulting in a discussion on the time and manner in which holidays are celebrated. There have also been substantial changes in holidays celebrated in the family. We thus have new means and opportunities, which leads us to ask what influences calendar holidays? Have our values and concepts transformed and changed? Will holidays continue to be adapted and what effect does entertainment have on the current calendar cycle? Discussions focus on the impact of statehood, politics and media on the holiday cycle.
Paper short abstract:
The presentations follows the development of the symbolism and changes in axiological systems of the ritual meals on major winter feasts (Christmas, New Year, Epiphany) in Bulgaria and other Balkan countries in patriarchal rural and modern urban cultural settings.
Paper long abstract:
The presentations follows the development of the symbolism and changes in axiological systems of the ritual meals held on major winter feasts (Christmas, New Year, Epiphany) in Bulgaria and some other Balkan countries in patriarchal rural and modern urban cultural settings. Traditionally the festive food alludes to Christian and pre-Christian pagan content of the holidays and is based on the intention of providing better crops, weather conditions, health and prosperity for all the members of the family, which are the vital values of any society. The very essence of the three calendric meals is the ritual bread as an important object in various types of activity. The bread symbolically combines veneration of the Virgin Mary and Jesus Christ, Nativity, God, but also, depending on the region (in the North-West of Bulgaria, parts of Serbia), it is dedicated to various agricultural products and cattle. While in the past and occasionally nowadays in the most rustic provinces the traditional values of the ritual loaves are preserved, in the urban settings the axiological parameters change. Depending on the context and location the bread and the festive meal is seen as family or community entertainment (especially the New Year's one, 'St Basil's bread' for fortune-telling), as cultural heritage. as an issue of national identification, touristic attraction and local branding.
The paper is based on my own field research, archive and published sources and on the publications on the Internet.
Paper short abstract:
The report deals with the Holiday of Assumption. It embody different values in different cultural settings: As a Christian holiday; as Lithuanian National holiday in 1929; as Lithuanian holiday specifically celebrated in Punsk (Poland) since 1967; as nonworking day in Vilnius from 2000.
Paper long abstract:
The Day of the Assumption of the Virgin Mary into Heaven has long history of celebration in Christian world. In traditional rural environment of Lithuania it has tradition of the blessing of fruits, vegetables and flowers in the church. Also, the holiday was associated with various folk beliefs and traditions. So it was one of the most important holidays in Lithuania.
Assumption was celebrated as a main Lithuanian National Holiday in 1929. Due to political, economic and other reasons government decided to "combine all national holidays into one - Assumption". Such decision was related with "less busy time for farmers". Festival was celebrated only one year.
Assumption was specifically celebrated in Punsk parish (Poland) involving the weaving of the Assumption garlands from the 1967. The tradition of the woven garlands performed by youth from Lithuanian villages, and garlands quite often embody Lithuanian national symbolism.
Assumption as Lithuanian non-working day was declared in 2000. But as my fieldwork showed this festival did not become popular among young people in Vilnius. Even 67% of the respondents did not celebrate it at all. The most popular explanation is that the respondent does not know how to celebrate it (data of my fieldwork in Vilnius 2015-2016).
So holiday can embody different sociocultural values in different cultural settings, from Holy, National, Ethnic festival to "nonworking day without a clear reason to celebrate".
Paper short abstract:
The report deals with the category "close neighborhood", which is based on the free choice of common leisure time and celebrations. The result of this communication is ritual year of the neighbors, which I'll analyse in different types of areas (village, town, city) in the diachronic perspective.
Paper long abstract:
Analyzing the situation of the first half of the 20th and the beginning of the 21st centuries in Southeast Lithuania, I distinguished two types of neighborhood: the distant (formal) and the close (informal) neighborhood. One is due to territorial closeness, the other - reveals not only the territory, but also a group of common interests (not only economic) which is caused by the free choice of neighbors. The distant neighborhood is based only on the necessary social assistance and obligations to people living with them. In their shape, they change little in time and include mutual assistance in the supervision of children, animals, household goods, performing urgent housework, emotional and financial support in the cases of illness and death, lending and bees. The close neighborhood, in addition to social assistance and obligations to people living in the neighborhood, also maintains links within different daily and festive communication which is not related to work. The result of festive communication is the ritual year of the neighbors, covering the common neighbors celebrating of life cycle as well as year cycle festivals and holidays. For example, in the presence of children's christenings, weddings, escorts to the army, birthday, name day or New Year's party. Such neighbors' ritual year forms close spiritual ties. I will look at this process not only by analyzing different types of settlements (village, town, city), but also different historical periods. The report is based on fieldwork in Southeast Lithuania (Vilnius and Širvintos districts) in 2017 and 2018.
Paper short abstract:
The paper will deal with a process of replacing traditions organized by officials of the Soviet occupation regime, done with assistance of local scientists (ethnographers, folklorists), composers, poets and others engaged with cultural sphere.
Paper long abstract:
One of the means for legitimizing the Soviet occupation power, strengthening the dominant ideology and consolidating society, which was used by the representatives of the communist regime (1940-1941; 1944/45-1991), were newly introduced celebrations and memorial days, rituals and family traditions customized in accordance with the Marxist-Leninist paradigm. The establishment and introduction of the new traditions took more than a decade of experimenting with the form and content of them, as well as trying to eradicate religious rituals from the daily life of inhabitants living in the vast country.
Using as a sources the documents and correspondence revealing the decree of the Council of Ministers on the implementation of the improvement measures in the invention of Soviet traditions, and the materials documenting the new traditions such as photographs, descriptions of events, the issued documents, methodological publications, calendars, as well as the statements provided in academic publications by ethnographers and folklore scholars regarding the theoretical and practical side of the invention of traditions, the process of replacing traditions will be reconstructed.
Paper short abstract:
I would like to concentrate on two different Seto holidays held in August - Seto Kingdom Day and Dormition of the Mother of God. Although the first holiday has only short history and the other one is traditional Orthodox Church holiday, there is mental connection between them for modern Setos.
Paper long abstract:
Setos are an ethnic and linguistic minority in south-eastern Estonia and north-western Russia, mostly Orthodox Christians.
First Seto Kingdom Day was celebrated in 1994. The idea was borrowed from Norway, where descendants of 17th Century Finnish immigrants each year proclaim their Republic. Explanatory story of Seto Kingdom bases on Seto epic "Peko" created by traditional singer Anne Vabarna in 1927. On the request of a scholar she made old Seto god of fertility Peko a human being and king of Setos. As Peko is dead and resting eternally in cave under the Pskovo-Pechersky Monastery, in Seto Kingdom rules his regent. Election of the regent is central event of Seto Kingdom.
Dormition of the Mother of God (August 28th) is the main holiday of Pskovo-Pechersky Monastery. Before introducing of Seto Kingdom Day the Dormition was for Setos only a Church holiday. Now it is mentally connected with the Kingdom Day due to the legend of king Peko. Next to the monastery wall is growing an old oak that is nowadays named Peko's oak. Inside the monastery is an old bent iron bar used for fire alarm. It is called Peko's rib. A day before Dormition abbot of the monastery has official meeting with Seto delegation (the regent included). From 2008 in village Sigovo of Pechery region in the evening of Dormition is held festival named Family Meetings, visited by large number of Estonian Setos.
Kingdom Day is now central event of Seto ritual year, the regent has became leader of Setos.
Paper short abstract:
In modern Ireland rites of 1 Feb. remind in the past, but the Brigit'day is not forgotten. I outline three main 'tracks' of the old tradition: Pseudo-folkloric, Catholic, "Neo-paganic". In my presentation I'll illustrate three 'track-models' by three real events that took place the 3 February 2018.
Paper long abstract:
Like in many countries of Europe, in Ireland the 1 February was the beginning of Spring and was connected with some fertility rites. In old rural Ireland it was a traditional holiday. The people spent time to watch hedgehogs (to see one was a good weather sign), to prepare and to eat special food (Brgit's cakes and shellfish to invoke plenty of bread and fish for the rest of the year), to make straw girdles and caps, to put red ribbon on the house entry (Brat Bride 'Brigit's cloak'), to make special Brigit's crosses (supposed made first by the saint herself but really an old solar symbol), to visit a sacred spring which had a magic healing and anti-sterile power (wells and springs, worshiped in pagan Ireland, were prohibited by st. Patrick), to sing protective charms.
In modern urban Ireland all these rites remind in the past, but the Brigit'day is not forgotten or abandoned. In my paper I could outline three main 'tracks' of the old tradition:
1. Pseudo-folkloric: singing, dancing, making crosses, storytelling etc.
2. Catholic: early mass and pilgrimages to the places connected with st. Brigit, especially - sacred wells.
3. "Neo-paganic": special dresses, red ribbons, ritual dancing, fires, divinations of the future, bath in the sacred water etc. (in the most part - performed by women).
In my presentation I suppose to illustrate my three 'track-models' by three real events that took place in Dublin and Dundalk the 3 February (Saturday) 2018 (with photos and video).
Paper short abstract:
Folk Festival in Gjirokastër is one of the most important events in Albania's cultural life from WWII till nowadays. This feast is deeply connected to the process of revitalization of old ritual practices and popular costume. Ritual humour is one especially significant feature of the festival.
Paper long abstract:
The 20th century is totally marked by innovation processes in the sphere of economics, social relations, traditional culture, etc. in the Western Balkans. We can observe huge transformations of ritual code and popular clothes during last decades.
One of the most important events in Albania's cultural life is folk festival in Gjirokastër which has been organized once in four years (the last one in 2015). This feast is deeply connected to the process of revitalization of old ritual practices and popular costume and to the socialization of people which have to do with ethnic culture by professional and semi-professional point of view. It is still very popular in Albania, Kosovo, Macedonia, and Montenegro. Festivali i Gjirokastrës is feast of song, dance, traditional clothes and performance. Nowadays we can speak about several different motivations and versions of this event in the 20th and 21st centuries: from the honouring of the best singers, dancers, folklore groups and costume complexes by the professional jury to simply presenting gifts to the eldest artist in the village or in the country. However, in all cases the tradition of ritually venerating traditions remains central.
The narratives recorded by the author show one especially significant feature of the festival, namely, ritual humour. During the performance of ritual humour everything (including what is usually prohibited or tabooed) is allowed. This is because uncontrolled festivities with jokes, mockery, and pranks are regarded as an expected form of behaviour that corresponds to the successful and correct honouring of participants.
Paper short abstract:
This paper traces the spread of Saint Nektarios' cult in Romania through field work, interviews, and the study of unpublished testimonies. Comparison of pilgrimages in Aegina and Bucharest are made with special attention to healing rituals and their presumed efficacy.
Paper long abstract:
In 2002, a fragment of the relics of Saint Nektarios, a healing saint from the Greek island of Aegina, was offered to the prior of Radu Vodă Monastery in Bucharest. The following year the exhibited relics quickly gained popularity. This sudden veneration of the twentieth-century saint, canonized by the Greek Church in 1961, was due to his reputation as a miracle worker, particularly healing people suffering from cancer, a major cause of death in Romania.
The Saint's feast, celebrated on the 9th of November in Greece and Romania, has been included in the ritual calendar of the Romanian Orthodox Church in 2004. Since then, the cult has spread to the entire country and the Romanian diaspora abroad. Children (both girls and boys) are baptized with the saint's name. Tours constantly take Romanian pilgrims to Aegina, where only Greeks are more numerous in attendance.
This paper traces the spread of Saint Nektarios' cult in Romania. Particular interest is given to comparison of pilgrimages in Aegina and Bucharest, with special attention to healing rituals and their presumed efficacy. Based on fieldwork observation at Radu Vodă monastery since 2010, interviews with the faithful and clergy, written and online sources (including many unpublished testimonies of miracles), field trip observation from Aegina (summers of 2005 and 2006) and other places in which St. Nektarios' relics are exhibited the study traces the cult in space over time. For the Greek rituals, a valuable source are the published works of Evy Håland, who gave permission to include them in this study.