13 research outputs found
Nad „Peklom med vodami” do „Mohokosa”, „Železne gore” i „Per(n)jaka”
I conducted my own ethnographic field research in 1998, 2004 and 2007. Further field research, from 2010 to 2012, under the title ‘Folk Piety and the Transmission of Ethnoheritage in Upper Meñimurje’, was part of Tomo Vinšćak’s academic project Sacral Interpretation of Landscape, organized by the Matapur Association and the Ethnological and Anthropological Department of the Faculty of Philosophy in Zagreb. The analysis and comparison of the collected materials has contributed to research into the fascinating and still vibrant – though under-researched – survival strategies of pre-Christian and Christian worldviews in the western and north-western parts of the northernmost districts of Croatia. I conducted my own ethnographic field research in 1998, 2004 and 2007. Further field research, from 2010 to 2012, under the title ‘Folk Piety and the Transmission of Ethnoheritage in Upper Meñimurje’, was part of Tomo Vinšćak’s academic project Sacral Interpretation of Landscape, organized by the Matapur Association and the Ethnological and Anthropological Department of the Faculty of Philosophy in Zagreb. The analysis and comparison of the collected materials has contributed to research into the fascinating and still vibrant – though under-researched – survival strategies of pre-Christian and Christian worldviews in the western and north-western parts of the northernmost districts of Croatia.
Animal Real-Unreal in Traditional Conceptions of the World in Croatian Areas
Trying to interpret oneself and the other in the world, the traditional Man has established a real world and an otherworld. Specific herbal and animal attributes were ascribed to particular people who allegedly had the power to communicate between worldliness and transcendence. Also some human characteristics were linked with herbal and animal mediators. These attributes were folklorized as miraculous powers. Such supernatural beings from South Slavic traditional conceptionsof the world have been largely associated with the pre-Christian deities and their degradations, based on the observed real attributes of the vegetal and animal species. The interdisciplinary comparative way of treating South Slavic folklore real-unreal motifs through time and space in this article is its ethnological, animalistic and anthropological contribution
The Remnants of the Cosmogonical and Other Mythical Images in Examples of the Croatian Čakavian Ichthyological Dialectalisms
U osvit civilizacija čovječanstva, ljudi su se ribljim mesom hranili, ribljim kostima ukrašavali i naoružavali, ribljom kožom prekrivali prozorska okna, od riblje trbušne ljuske prozvodili lažni biser... Na brdima i u riječnim koritima leže fosili iz davnina, prije izdizanja stijenja iz morskog dna. Još od starovjekovnih pretkršćanskih i kršćanskih predaja Starog, ali i Novog svijeta, prežitci pojedinih kozmogonijskih predaja i drugih mitskih predodžaba u svezi s božanskim načelom ribe generacijski se prepričavaju i bilježe. I skupina hrvatskih čakavskih ihtioloških dijalektizama za ribe koje njihovi govornici drže ružnima, opasnima i/ili grabežljivima te za živopisne i/ili dvospolne ribe, u njezinu suodnošenju s primjerima starijih hrvatskih tradicijskih napjeva, vjerojatno dijelovima nekadašnjih pretkršćanskih
stihovanih obrednih tekstova, upućuju na njih.At the dawn of human civilization, people used fish meat to feed themselves, fish bones to decorate and arm themselves, fish skin to cover window panes, fish ventral shells to make fake pearls... On hills and in rocky river-beds lie fossils from ancient times before the uplift of rocks from the seabed. From the ancient pre-Christian and Christian traditions of the Old World, and the New World as well, the remnants of certain cosmogonical traditions and other mythical images in connection with the divine principle of fish, have been retold and recorded for generations. A group of the Croatian Čakavian ichthyological dialectalisms for fishes that speakers consider ugly, dangerous and/or predatory, and for colourful and/or hermaphrodite fishes, juxtaposing it with examples of older traditional Croatian songs, probably parts of one-time pre-Christian ritual verse texts, also points to them
The Drava river and the Mura affluent as a homeland, barrier and mythical waters of the međimurje and the vicinal Kaikavian traditional poetry
Rijeka Drava i njezina pritoka Mura opjevani su motivi kajkavskih tradicijskih pjesama Međimurja, Podravine i Hrvatskog zagorja. One predstavljaju stvarne zavičajne rijeke koje su istodobno i fizička razdjelnica i komunikacijski put, od kojih se istodobno i zazire i živi. Katkad opjevane kao mitske vode između stvarnoga i onostranog svijeta, nisu izrijekom imenovane. Tajanstvene močvare, mora, rijeke, jezera, bezdani i zdenci, oko kojih se kreću božanstva ili nadnaravna bića, svjedoče o povijesnom susretanju i prožimanju hrvatske pretkršćanske i kršćanske duhovnosti.The Drava River and its the Mura affluent are the motifs of the Kaikavian traditional poetry of Međimurje, Podravina and the Croatian Hinterland. This flows represent a real local rivers, which are a physical barrier and a communication way at the same time, which give life and induce the backlash. Sometimes sung as the mythical waters which separate real world and otherworld, they don’t explicitly appointed. Mysterious swamps, seas, rivers, lakes, abysses and wells, which deities or supernatural beings get around, testify about historical encountering and pervasion of Croatian pre-Christian and Christian spirituality
The Drava river and the Mura affluent as a homeland, barrier and mythical waters of the međimurje and the vicinal Kaikavian traditional poetry
Rijeka Drava i njezina pritoka Mura opjevani su motivi kajkavskih tradicijskih pjesama Međimurja, Podravine i Hrvatskog zagorja. One predstavljaju stvarne zavičajne rijeke koje su istodobno i fizička razdjelnica i komunikacijski put, od kojih se istodobno i zazire i živi. Katkad opjevane kao mitske vode između stvarnoga i onostranog svijeta, nisu izrijekom imenovane. Tajanstvene močvare, mora, rijeke, jezera, bezdani i zdenci, oko kojih se kreću božanstva ili nadnaravna bića, svjedoče o povijesnom susretanju i prožimanju hrvatske pretkršćanske i kršćanske duhovnosti.The Drava River and its the Mura affluent are the motifs of the Kaikavian traditional poetry of Međimurje, Podravina and the Croatian Hinterland. This flows represent a real local rivers, which are a physical barrier and a communication way at the same time, which give life and induce the backlash. Sometimes sung as the mythical waters which separate real world and otherworld, they don’t explicitly appointed. Mysterious swamps, seas, rivers, lakes, abysses and wells, which deities or supernatural beings get around, testify about historical encountering and pervasion of Croatian pre-Christian and Christian spirituality
Magic and Witchcraft Survivals in Croatian Traditional Beliefs and Practices with Laboring Woman
Prema definiciji šamanizma kao magijsko-religijskog fenomena, u kojem šaman određenim postupcima manipulira vatrom i vremenskim prilikama te uspostavljanjem komunikacije između ovostranoga i onostranoga, nastojanja vračara/vračeva u svezi su s ekstazom, lječenjem i iscjeljivanjem. Polazeći od razmatranja antropologa Mircea Eliadea (1907. – 1986.) i Claudea Levi-Straussa (1908. – 2009.) da pri rađanju djeteta nazočnost osobe koji govori s bogovima jamči kozmogonijsku i mitsku povijest društvene zajednice u kojoj se rađa novi život, autorica nastoji pokazati da je dio hrvatski tradicijskih vjerovanja i postupaka, ugrađenih u pojedine običajne postupke vračara, babica i kuma s udavačom, rodiljom i babinjačom te novorođenčetom i djetetom do njegove prve godine starosti u svezi s predneolitičkim i neolitičkim magijsko-religijskim shvaćanjima na hrvatskom tlu.According to the definition of shamanism as a magical and religious phenomenon, in which shaman in certain procedures manipulates fire and weather conditions and establishes communication between this and that reality, the efforts of sorcerer/sorceress are in relation with the ecstasy, cure and healing. Taking as a starting point the study of the anthropologist Mirce Eliade (1907-1986) and Claude Levi-Strauss (1908-2009), according to which the presence of a person who speaks to gods in childbirth guarantees cosmogonic and mythical history of the social community in which new life is born, the author tries to show that some Croatian traditional beliefs and practices, embedded in customary procedures of sorcerer, midwife and godmother with marriageable girl and laboring woman and newborn child and child up to his first age, are in connection with Preneolithic and Neolithic magical and religious understanding on the Croatian territory
Echoes of the Slavic myth in intangible culture of Međimurje
Interdisciplinarnim i kombiniranim metodičkim pristupima u obradi prikupljene terenske i
ekscerpirane građe u radu se nastoji utvrditi srodnost međimurskih i ne-međimurskih kulturnih
elemenata u kontekstu slavenske vjere. Zahvaljujući spoznajama jezikoslovaca i indoeuropeista
Jacoba L. Carla Grimma, Jana Peiskera, Jamesa G. Frazera, Georgesa Dumézila, Mircea Eliadea,
Marije Gimbutas, Vladimira N. Toporova, Vjačeslava V. Ivanova, Borisa A. Uspenskog, Emily
Lyle, Garretta Olmsteda i drugih, od razdoblja renesanse do danas u Hrvatskoj se proučava
hrvatsko pretkršćanstvo. Istraživanjima o indoeuropskim i slavenskim kulturama, hrvatski
znanstvenici Radoslav Katičić i Vitomir Belaj dokazali su elemente slavenske vjere u hrvatskoj
nematerijalnoj kulturi. U tom kontekstu tradicijska kultura Međimurja još nije obuhvatnije
istraživana. U seoskim zadružnim porodicama, kotoripsko kolo, krogljanska kola i svatofski
pl(j)esi stoljećima su vjerno prenošeni usmenim putem. Njihove razgrađene stihove dijelom
sadrže i drugi obredno-običajni stihovni oblici, predaje, bajke i priče iz života. Na određenim
mjestima i u određeno doba dana i godine redovito su se izvodili do sredine 20. st., a pod
utjecajem urbanizacije, folklorizacije i globalizacije sve reduciranije i rjeđe. Obilježeni
kozmogonijsko-eshatološkim predodžbama slavenskih obrednih tekstova i kršćanskom
reinterpretacijom u kontekstu srednjovjekovnih političko-ekonomskih i vjerskih zbivanja,
međimurski napjevi u kolu svojim jezičnim, plesno-kinetičkim, pjesničkim, tekstološkim i
meloritamskim obilježjima također su usporedivi s povijesnim grbom Leliwa i sa zakarpatskom
pjevano-plesnom kolomyjkom, sa zabilježenim kulturnim obrascima na područjima povijesne i
suvremene Hrvatske, napose s koledama i kraljičkim pismama. U povijesnoj protuosmalijskoj
hrvatskoj vojsci u Međimurju sudjelovali su seljaci s feudalnih posjeda plemićke obitelji Zrinski.
Slavenski knezovi te hrvatski i bosanski banovi, naizmjenično su vladali srednjovjekovnim
Zahumljem prije uključivanja u Dubrovačku Republiku, pa historiografske, jezikoslovne,
arheološke i genetičke spoznaje valja dopuniti usporednim etno(muziko)loškim, folklorističkim i
tekstološkim prinosima s tih područja, napose iz franjevačke provincije Bosne Srebrene.From renaissance to the present, the pre-Christian Croatia has been a subject of studies thanks
to linguists and experts in Indo-European languages. In their research of Indo-European and
Slavic cultures, Radoslav Katičić and Vitomir Belaj, contemporary Croatian scholars, found
evidence of elements of the early Slavic pre-Christian beliefs and practices in the Croatian
intangible culture. Their reconstructions of Slavic myths inspired a number of scientific studies
of other Croatian scholars. Those studies provide evidence of verse fragments of the ritualistic
texts of the pre-Christian Slavic culture originating from the Slavic narratives and extra-liturgical
ritualistic and customary practices. Supplanted by Christian legends and historic events, in the
process of the Slavic sacralisation of sovereign territories, they comprise an idiographic account
of the Indo-European mythical origin. However, a whole sacred text of the pre-Christian Croats
and other Slavic ethnicities is not preserved. In diachronically and synchronically changeable
sociopolitical and socioeconomic circumstances, the usual structural models and elements of
earlier traditional songs have been reinterpreted and contextualized only superficially. For
centuries, they had been transmitted orally from generation to generation, and from the 19th
century, this transmission more often included written conveyances. Content-wise, and where
form and semantics are concerned, they had been a subject of dismissals, interference,
adaptations, modifications and they influenced personal and collective reception. Where the
intangible cultural heritage of Međimurje related to the folklore and ethnomusicology is
concerned, researchers have found thousands of traditional songs – a number of early prosodies,
wedding, work and children’s songs, as well as songs with unknown history, place of origin or a
type of conveyance that are believed to be created earlier than other songs. Songs from
Međimurje and data related to them also include written evidence that has so far been only
partially scientifically analysed. Songs from Međimurje are closely historically and culturally
related to songs from the region of Slovenia located along the Mura River, as well as to those
originating from the Hungarian region along the Mura River. The proven autochthonous
presence of the Croatian ethnicity after their historic migration to settle in their new homeland
(e.g. present-day parts of the Serbian part of Srijem; the Serbian and Hungarian part of Bačka;
Boka Kotorska in Montenegro; coast and Trieste in Italia; coast, Bela krajina and Prekmurje in
Slovenia, Pomurje in Hungary), has focused efforts of researchers to the ethnographic heritage, as well as to the heritage of the Croatian diaspora permanently settled in Gradišće, Italy and
Romania, and to a large number of serbianized Croatian songs collected by the Serbian folklorist
Vuk Karadžić in his field research and included in his books. For centuries, under the auspices of
the rural communal families, the original form of the famous kotoripsko kolo and krogljanska
kola (a traditional circle dancees accompanied by the singing) from Međimurje, as well as the
wedding dance svatofski pl(j)esi had been orally transmitted from generation to generation. Until
the 20th century, these circle dances were regularly danced on particular occasions, in particular
locations, on a particular time of a day and during a particular part of a year. Afterwards, under
the influence of urbanization, folklorization and globalisation, their limited variations were
performed on rare occasions. Based on a comparison between the reconstructed elements of
myths related to the early Slavic belief system and the functional, content-related, form-fitting,
thematic, motivational, semantic, linguistically-stylistic and melo-rhytmic note values of songs
of these circle and other forms of dances, the goal of this paper is to demonstrate that, although
modified under the afore mentioned influences, they can be compared with other ritualistic and
customary Međimurje and Slavic annual and life practices, narratives and semantic and linguistic
forms. In spite of the historically changeable categories of time and space, those are the
intangible evidence that corresponds to the tangible evidence related to the pre-Christian
religious imagery of the Croatian paganism, as well as to the Christian imagery after the
Christianisation. By using the ritualistic imitation of the mythical macro-cosmos to interpret the
meaning of life, the meaning of the world and the meaning of existence for the sake of a personal
and collective advancement, and transmitting its empirically founded and structured imagery into
the real world of the micro-cosmos, Croats have preserved this evidence thanks to their national
culture, reinterpretation and mechanisms of memorising and conveying. The body of evidence
related to an earlier dancing tradition of Međimurje also suggests a need for its comparison with
cultural elements of the pre-Slavic and Slavic communities founded in their original homeland
and during the great migration before and after settling in Međimurje. Thanks to complex
neurological, psychological and cognitive individual processes, as well as cohesive social
processes under the umbrella of the community, structures of New Year’s and wedding
ceremony practices, as well as traditional games, were the most persistent in resisting
modification and change. In the process of a gradual alienation from the original sacral
performance elements, contexts and meanings, early ritualistic versified units, partially modified or forgotten, have acquired profane characteristics. Contemporary folkloristic studies of these
traditions are mostly focused on their contemporary formal characteristics, contexts and
performances. Historically influenced by the Slavic ritualistic texts, the Christian reinterpretation
and Medieval political, economic and religious affairs, songs from Međimurje sung in circle
dances, in their visual, semantic, dance-kinetic, poetic, textual and/or melorhytmic patterns, as
well as the most complete series of Croatian kolenda preserved in Croatian Dubrovnik hinteland
and Romanian Rekaš area (Recaş), and of the Eastern Slavonian kraljička pisma, are also
comparable with historical Leliwa coat of arms and with kolomyjka – a wedding combination of
verses and dancing from the Carpathian area in the West Ukraine, and with orally conveyed
literary and linguistic forms originating from Bijela Hrvatska (White Croatia). Since farmers
from feudal estates owned by the Croatian noble family Zrinski were recruited in the historical
anti-Ottoman Croatian army stationed in Međimurje, and since Slavic dukes and Croatian and
Bosnian governors ruled the medieval Zachlumia before it joined the Dubrovnik Republic,
historiographical, linguistic, archaeological and genetic evidence should be supplemented along
with the comparative ethno(music)al, folkloristic and textual contributions from these areas,
especially from a Bosnian Franciscan province Srebrena. After several years of an individual
field and archival research, cultural (ethnological, folkloristic, textual, linguistic, spectroethnologic,
astro-ethnologic) enquiry, interdisciplinary (cultural-geography, cultural-history,
cultural-anthropology and interpretation) analysis, carefully chosen methodical apparatus
(analysis, comparison, diachronic-synchronic elaboration, contextualization) and interpretation,
this paper is an endeavour to establish a relation between certain Slavic cultural elements – those
originating from Međimurje and those that do not originate from this region within the context of
the Slavic belief system in the historic as well as contemporary territory of Croatia, and to
contribute to a better understanding of the Croatian traditional culture in general
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