Исследование посвящено почитанию святых в традиционной крестьянской
культуре XIX–начала XXI в. и ... more Исследование посвящено почитанию святых в традиционной крестьянской культуре XIX–начала XXI в. и конкретно – легендам о святых, их взаимодействию с книжными житиями и фольклорной традицией. В основе многих житий святых лежат фольклорные легенды, однако влияние идет и в обратную сторону: жития святых, пересказываясь, изменяются и приобретают особенности фольклорных легенд. В работе рассмотрены механизмы формирования, функционирование, со циокультурная роль и функции народных рассказов о святых, их взаимодействие и взаимовлияние с книжными житиями святых, а также дается подробный анализ в этнографическом и историческом контексте корпуса фольклорных текстов, по священных святым Александру Ошевенскому, Кириллу Челмогорскому, Нилу Сто лобенскому, Никите Столпнику и Иринарху Затворнику.
Based on field data, the article discusses folkloric versions explaining Hitler’s hatred of Jews.... more Based on field data, the article discusses folkloric versions explaining Hitler’s hatred of Jews. The texts in question were recorded mainly in the territories that were part of the Pale of Settlement, from older people who either themselves had contacts with Jews, mainly before the World War II, or heard a lot about them from their parents. The versions use one of three explanatory strategies: among the closest relatives of Hitler or his colleagues there was a Jew, who greatly offended Hitler and for this reason Hitler began to take revenge on the entire people, or the hatred was caused by the national features of the Jews themselves, who are (according to the ethnic stereotypes of the Slavs) more intelligent, more cunning, lazier than the Germans and Slavs, and can also understand German. Finally, the Holocaust is explained by the Gospel events. In all three cases, the stories about the causes of the Holocaust use the traditional mechanisms of interpretation of the surrounding wor...
Palaeoslavica International Journal for the Study of Slavic Medieval Literature, History, Language and Ethnology VOLUME 30, no. 1/2 - 2022, 2022
Запрет на купание на/после Ильина дня и его мотивации. Одна из них - "олень/лось в воду насцал/ко... more Запрет на купание на/после Ильина дня и его мотивации. Одна из них - "олень/лось в воду насцал/копыто или рога окунул" - возможно, связана с сюжетом о жертвенном олене/лосе, приносимом в жертву в какой-либо из календарных праздников, в т.ч. и в Ильин день
Based on field data, the article discusses folkloric versions explaining Hitler’s hatred of Jews.... more Based on field data, the article discusses folkloric versions explaining Hitler’s hatred of Jews. The texts in question were recorded mainly in the territories that were part of the Pale of Settlement, from older people who either themselves had contacts with Jews, mainly before the World War II, or heard a lot about them from their parents. The versions use one of three explanatory strategies: among the closest relatives of Hitler or his colleagues there was a Jew, who greatly offended Hitler and for this reason Hitler began to take revenge on the entire people, or the hatred was caused by the national features of the Jews themselves, who are (according to the ethnic stereotypes of the Slavs) more intelligent, more cunning, lazier than the Germans and Slavs, and can also understand German. Finally, the Holocaust is explained by the Gospel events. In all three cases, the stories about the causes of the Holocaust use the traditional mechanisms of interpretation of the surrounding world: ethno-confessional stereotypes, plot clichés of traditional quasi-historical folklore prose, combined with attempts at individual interpretation.
Niematerialne dziedzictwo miasta. Muzealizacja, ochrona, edukacja. Red. M. Kwiecińska. Muzeum His... more Niematerialne dziedzictwo miasta. Muzealizacja, ochrona, edukacja. Red. M. Kwiecińska. Muzeum Historyczne Miasta Krakowa. Kraków, 2016. S. 17-27.
The article deals with the problems of studying folk hagiography, a complex of peasants’ written ... more The article deals with the problems of studying folk hagiography, a complex of peasants’ written and oral texts, which contain information about saints or revered non-canonized devotees and express the very specifics of the popular understanding of holiness. The first half of the article discusses the phenomenon of folk hagiography, defines the range of folklore genres, reflecting folk beliefs about saints, and investigates the mechanisms of interaction between the written and oral traditions. The second half analyzes texts and religious practices related to the folk worship of the non-canonized elder Judas Koneschelsky (Archangelsk North). There are following sources for the study of this cult: judicial documents of the turn of the 19th and the 20th centuries, a peasant’s diary of the turn of the 19th and the 20th centuries, local priests’ notes from that time, and field data, collected by folklorists at the beginning of the 21th century. On the basis of these sources, the authors,...
Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies
This article is based on field data from the Russian North. Its subject is the problem of the rel... more This article is based on field data from the Russian North. Its subject is the problem of the relationship between the living and the deceased. The main goal of the article is to show how dream stories transform the Russian peasants’ idea idea that deceased persons can visit their living kin in order to continue their family life together, including sexual relations. This mythological plot, which often causes real fear among people who have lost relatives, is mirrored in dream stories. On the one hand, the appearance of the deceased in a dream is associated with the expectation of the dreamer’s imminent death. On the other, stories are recorded about dreams where the deceased husband refuses to take his wife with him to the world of the dead or even tries to get rid of her. The reluctance of the deceased to take his living relative with him can be explained by the desire to preserve the border between the world of the living and the world of the dead. For protection from the living,...
The article is based on field data from Russian North. The subject of the article is the problem
... more The article is based on field data from Russian North. The subject of the article is the problem of the relationship between the living and the deceased. The main goal of the article is to show how dream stories transform the Russian peasants’ idea about the possibility for the deceased to visit their living kin in order to continue their family life together, including sexual relations. This mythological plot, which often causes real fear among people who have lost relatives, is mirrored in dream stories. On the one hand, the appearance of the deceased in a dream is associated with the expectation of the dreamer’s imminent death, on the other hand, stories are recorded about dreams where the deceased husband not only does not take his wife with him to the world of the dead, but, on the contrary, tries to get rid of her. The reluctance of the deceased to take his living relative with him can be explained by the desire to preserve the border between the world of the living and the world of the dead. For protection from the living, the deceased use the same strategies as do the living to protect themselves against the dead relatives when they come. These strategies include: 1) escape (upon seeing a living relative, the dead goes away); 2) declaring the absence of suitable housing (the deceased husband has nowhere to bring his wife); 3) expulsion with the help of aggression, primarily obscene swearing
ГОСУДАРСТВО РЕЛИГИЯ ЦЕРКОВЬ в России и за рубежом, 2021
The article discusses the veneration of a carved wooden crucifix kept
in the church of St. John C... more The article discusses the veneration of a carved wooden crucifix kept in the church of St. John Chrysostom in Godenovo village. The cross, according to a legend, was revealed in 1423 to shepherds who saw him descending from the sky. According to the official version, the cross is of Byzantine origin and it appeared in Russia as a sign of the transition of spiritual grace from Constantinople to Moscow. A church was erected at the site where the cross has been revealed, then demolished in 1940, and the cross was transferred to the temple of a neighboring village, where it has been kept until today. In the 1990s, a monastery was built on the site of the cross discovery. The monas‑ tery declared its rights to possessing the cross. As a result, a confron‑ tation between the two religious centers led to “doubling of the sacred” and conflicting claims for the appropriation of sacred power, under‑ stood as an emanation of the sacred power of the original Life‑Giving Cross of the Lord. The cross and its copies keep a symbolic meaning of the Russian state building. The article draws upon official publica‑ tions and field data.
Scrinium. Journal of Patrology, Critical Hagiography and Ecclesiastical History. Vol. 10. Piscataway: Gorgias Press, 2014
The article introduces and motivates the concept of “Popular hagiography,” discusses the features... more The article introduces and motivates the concept of “Popular hagiography,” discusses the features of the vernacular cult of saints, the relationship between the literary and folkloric hagiography, specific conception of holiness, sources of hagiographic plots and texts in folk culture. Folk saints cult and the knowledge about saints are based on the reception of the literary hagiography, on the interpretation of iconographical detailes, on the semantization of saintsʹ names or the names of their feasts. The popular hagiographic legends may be based on other folkloric genres. Folk cult of the saints is formed with hagiographical texts: ritual practices either repeat saintsʹ actions described in legends, or realize communication with them, as well as communication between alive and deceased is being realized during funeral ceremonies.
The article discusses the content and language of the collection of paraliturgical hymns compiled... more The article discusses the content and language of the collection of paraliturgical hymns compiled by a resident of the village of Krywiatycze (Bielsk region, Podlasie province) in the period form 1950 until beginning of XXI century. The collection represents the tradition of handwritten bogoglasniks (hymnbooks), widespread in the area of ethnoconfessional contacts of Catholics and Orthodox or Roman Catholics and Greek Catholics, i.e. the zone of Eastern Poland and Slovakia, as well as western Belarus and the Carpathian Ukraine. The considered collection of songs, like many of the bogoglasniks, contains texts of different times of creation - from the XVIII to the middle of the XX century - and in different languages: Russian, Ukrainian, Church Slavonic, as well as in Russian or Ukrainian with a noticeable amount of Church Slavonic and Polish lexical and grammatical borrowings. The graphics of the manuscript collection in question imitate Church Slavonic. The compiler of the collection successively changes spelling standards, reflecting the phonetics of his own Belarusian dialect of Podlasie.
В статье рассматривается обряд Свеча, его варианты, терминология, география распространения, дает... more В статье рассматривается обряд Свеча, его варианты, терминология, география распространения, дается критический обзор предшествующих публикаций и вводятся новые полевые и архивные материалы. В результате изучения и картографирования известных до сих пор данных и привлечения новых делается вывод о распространении обряда Свеча не только на белорусско-русском пограничье, но и в центральной Белоруссии и на белорусско-польском пограничье. Авторы приходят к выводу о том, что возникновению и развитию обряда способствовала не этнокультурная белорусско-русская граница, а конфессиональная православно-католическая, причем вся территория современной Белоруссии может быть отнесена в этом смысле к пограничью. Высказывается предположение, что структура обряда и ряд его деталей частично заимствована из католических религиозных практик, что основная функция обряда – поддержание конфессиональной идентичности и что в годы государственного атеизма обряд выполнял ту же роль, что и во время католическо-православного противостояния.
The article deals with the problems of studying folk hagiography, a complex of peasants' written ... more The article deals with the problems of studying folk hagiography, a complex of peasants' written and oral texts, which contain information about saints or revered non-canonized devotees and express the very specifics of the popular understanding of holiness. The first half of the article discusses the phenomenon of folk hagiography, defines the range of folklore genres, reflecting folk beliefs about saints, and investigates the mechanisms of interaction between the written and oral traditions. The second half analyzes texts and religious practices related to the folk worship of the non-canonized elder Judas Koneschelsky (Archangelsk North). There are following sources for the study of this cult: judicial documents of the turn of the 19th and the 20th centuries, a peasant's diary of the turn of the 19th and the 20th centuries, local priests' notes from that time, and field data, collected by folklorists at the beginning of the 21th century. On the basis of these sources, the authors, considering a specific case, make an attempt to study the mechanisms of functioning of folk hagiography. A large time span between the early and late data records and various texts about Judas make it possible to trace evolution of this cult. Keywords folk hagiography-veneration of saints-Judas Koneschelsky
Исследование посвящено почитанию святых в традиционной крестьянской
культуре XIX–начала XXI в. и ... more Исследование посвящено почитанию святых в традиционной крестьянской культуре XIX–начала XXI в. и конкретно – легендам о святых, их взаимодействию с книжными житиями и фольклорной традицией. В основе многих житий святых лежат фольклорные легенды, однако влияние идет и в обратную сторону: жития святых, пересказываясь, изменяются и приобретают особенности фольклорных легенд. В работе рассмотрены механизмы формирования, функционирование, со циокультурная роль и функции народных рассказов о святых, их взаимодействие и взаимовлияние с книжными житиями святых, а также дается подробный анализ в этнографическом и историческом контексте корпуса фольклорных текстов, по священных святым Александру Ошевенскому, Кириллу Челмогорскому, Нилу Сто лобенскому, Никите Столпнику и Иринарху Затворнику.
Based on field data, the article discusses folkloric versions explaining Hitler’s hatred of Jews.... more Based on field data, the article discusses folkloric versions explaining Hitler’s hatred of Jews. The texts in question were recorded mainly in the territories that were part of the Pale of Settlement, from older people who either themselves had contacts with Jews, mainly before the World War II, or heard a lot about them from their parents. The versions use one of three explanatory strategies: among the closest relatives of Hitler or his colleagues there was a Jew, who greatly offended Hitler and for this reason Hitler began to take revenge on the entire people, or the hatred was caused by the national features of the Jews themselves, who are (according to the ethnic stereotypes of the Slavs) more intelligent, more cunning, lazier than the Germans and Slavs, and can also understand German. Finally, the Holocaust is explained by the Gospel events. In all three cases, the stories about the causes of the Holocaust use the traditional mechanisms of interpretation of the surrounding wor...
Palaeoslavica International Journal for the Study of Slavic Medieval Literature, History, Language and Ethnology VOLUME 30, no. 1/2 - 2022, 2022
Запрет на купание на/после Ильина дня и его мотивации. Одна из них - "олень/лось в воду насцал/ко... more Запрет на купание на/после Ильина дня и его мотивации. Одна из них - "олень/лось в воду насцал/копыто или рога окунул" - возможно, связана с сюжетом о жертвенном олене/лосе, приносимом в жертву в какой-либо из календарных праздников, в т.ч. и в Ильин день
Based on field data, the article discusses folkloric versions explaining Hitler’s hatred of Jews.... more Based on field data, the article discusses folkloric versions explaining Hitler’s hatred of Jews. The texts in question were recorded mainly in the territories that were part of the Pale of Settlement, from older people who either themselves had contacts with Jews, mainly before the World War II, or heard a lot about them from their parents. The versions use one of three explanatory strategies: among the closest relatives of Hitler or his colleagues there was a Jew, who greatly offended Hitler and for this reason Hitler began to take revenge on the entire people, or the hatred was caused by the national features of the Jews themselves, who are (according to the ethnic stereotypes of the Slavs) more intelligent, more cunning, lazier than the Germans and Slavs, and can also understand German. Finally, the Holocaust is explained by the Gospel events. In all three cases, the stories about the causes of the Holocaust use the traditional mechanisms of interpretation of the surrounding world: ethno-confessional stereotypes, plot clichés of traditional quasi-historical folklore prose, combined with attempts at individual interpretation.
Niematerialne dziedzictwo miasta. Muzealizacja, ochrona, edukacja. Red. M. Kwiecińska. Muzeum His... more Niematerialne dziedzictwo miasta. Muzealizacja, ochrona, edukacja. Red. M. Kwiecińska. Muzeum Historyczne Miasta Krakowa. Kraków, 2016. S. 17-27.
The article deals with the problems of studying folk hagiography, a complex of peasants’ written ... more The article deals with the problems of studying folk hagiography, a complex of peasants’ written and oral texts, which contain information about saints or revered non-canonized devotees and express the very specifics of the popular understanding of holiness. The first half of the article discusses the phenomenon of folk hagiography, defines the range of folklore genres, reflecting folk beliefs about saints, and investigates the mechanisms of interaction between the written and oral traditions. The second half analyzes texts and religious practices related to the folk worship of the non-canonized elder Judas Koneschelsky (Archangelsk North). There are following sources for the study of this cult: judicial documents of the turn of the 19th and the 20th centuries, a peasant’s diary of the turn of the 19th and the 20th centuries, local priests’ notes from that time, and field data, collected by folklorists at the beginning of the 21th century. On the basis of these sources, the authors,...
Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies
This article is based on field data from the Russian North. Its subject is the problem of the rel... more This article is based on field data from the Russian North. Its subject is the problem of the relationship between the living and the deceased. The main goal of the article is to show how dream stories transform the Russian peasants’ idea idea that deceased persons can visit their living kin in order to continue their family life together, including sexual relations. This mythological plot, which often causes real fear among people who have lost relatives, is mirrored in dream stories. On the one hand, the appearance of the deceased in a dream is associated with the expectation of the dreamer’s imminent death. On the other, stories are recorded about dreams where the deceased husband refuses to take his wife with him to the world of the dead or even tries to get rid of her. The reluctance of the deceased to take his living relative with him can be explained by the desire to preserve the border between the world of the living and the world of the dead. For protection from the living,...
The article is based on field data from Russian North. The subject of the article is the problem
... more The article is based on field data from Russian North. The subject of the article is the problem of the relationship between the living and the deceased. The main goal of the article is to show how dream stories transform the Russian peasants’ idea about the possibility for the deceased to visit their living kin in order to continue their family life together, including sexual relations. This mythological plot, which often causes real fear among people who have lost relatives, is mirrored in dream stories. On the one hand, the appearance of the deceased in a dream is associated with the expectation of the dreamer’s imminent death, on the other hand, stories are recorded about dreams where the deceased husband not only does not take his wife with him to the world of the dead, but, on the contrary, tries to get rid of her. The reluctance of the deceased to take his living relative with him can be explained by the desire to preserve the border between the world of the living and the world of the dead. For protection from the living, the deceased use the same strategies as do the living to protect themselves against the dead relatives when they come. These strategies include: 1) escape (upon seeing a living relative, the dead goes away); 2) declaring the absence of suitable housing (the deceased husband has nowhere to bring his wife); 3) expulsion with the help of aggression, primarily obscene swearing
ГОСУДАРСТВО РЕЛИГИЯ ЦЕРКОВЬ в России и за рубежом, 2021
The article discusses the veneration of a carved wooden crucifix kept
in the church of St. John C... more The article discusses the veneration of a carved wooden crucifix kept in the church of St. John Chrysostom in Godenovo village. The cross, according to a legend, was revealed in 1423 to shepherds who saw him descending from the sky. According to the official version, the cross is of Byzantine origin and it appeared in Russia as a sign of the transition of spiritual grace from Constantinople to Moscow. A church was erected at the site where the cross has been revealed, then demolished in 1940, and the cross was transferred to the temple of a neighboring village, where it has been kept until today. In the 1990s, a monastery was built on the site of the cross discovery. The monas‑ tery declared its rights to possessing the cross. As a result, a confron‑ tation between the two religious centers led to “doubling of the sacred” and conflicting claims for the appropriation of sacred power, under‑ stood as an emanation of the sacred power of the original Life‑Giving Cross of the Lord. The cross and its copies keep a symbolic meaning of the Russian state building. The article draws upon official publica‑ tions and field data.
Scrinium. Journal of Patrology, Critical Hagiography and Ecclesiastical History. Vol. 10. Piscataway: Gorgias Press, 2014
The article introduces and motivates the concept of “Popular hagiography,” discusses the features... more The article introduces and motivates the concept of “Popular hagiography,” discusses the features of the vernacular cult of saints, the relationship between the literary and folkloric hagiography, specific conception of holiness, sources of hagiographic plots and texts in folk culture. Folk saints cult and the knowledge about saints are based on the reception of the literary hagiography, on the interpretation of iconographical detailes, on the semantization of saintsʹ names or the names of their feasts. The popular hagiographic legends may be based on other folkloric genres. Folk cult of the saints is formed with hagiographical texts: ritual practices either repeat saintsʹ actions described in legends, or realize communication with them, as well as communication between alive and deceased is being realized during funeral ceremonies.
The article discusses the content and language of the collection of paraliturgical hymns compiled... more The article discusses the content and language of the collection of paraliturgical hymns compiled by a resident of the village of Krywiatycze (Bielsk region, Podlasie province) in the period form 1950 until beginning of XXI century. The collection represents the tradition of handwritten bogoglasniks (hymnbooks), widespread in the area of ethnoconfessional contacts of Catholics and Orthodox or Roman Catholics and Greek Catholics, i.e. the zone of Eastern Poland and Slovakia, as well as western Belarus and the Carpathian Ukraine. The considered collection of songs, like many of the bogoglasniks, contains texts of different times of creation - from the XVIII to the middle of the XX century - and in different languages: Russian, Ukrainian, Church Slavonic, as well as in Russian or Ukrainian with a noticeable amount of Church Slavonic and Polish lexical and grammatical borrowings. The graphics of the manuscript collection in question imitate Church Slavonic. The compiler of the collection successively changes spelling standards, reflecting the phonetics of his own Belarusian dialect of Podlasie.
В статье рассматривается обряд Свеча, его варианты, терминология, география распространения, дает... more В статье рассматривается обряд Свеча, его варианты, терминология, география распространения, дается критический обзор предшествующих публикаций и вводятся новые полевые и архивные материалы. В результате изучения и картографирования известных до сих пор данных и привлечения новых делается вывод о распространении обряда Свеча не только на белорусско-русском пограничье, но и в центральной Белоруссии и на белорусско-польском пограничье. Авторы приходят к выводу о том, что возникновению и развитию обряда способствовала не этнокультурная белорусско-русская граница, а конфессиональная православно-католическая, причем вся территория современной Белоруссии может быть отнесена в этом смысле к пограничью. Высказывается предположение, что структура обряда и ряд его деталей частично заимствована из католических религиозных практик, что основная функция обряда – поддержание конфессиональной идентичности и что в годы государственного атеизма обряд выполнял ту же роль, что и во время католическо-православного противостояния.
The article deals with the problems of studying folk hagiography, a complex of peasants' written ... more The article deals with the problems of studying folk hagiography, a complex of peasants' written and oral texts, which contain information about saints or revered non-canonized devotees and express the very specifics of the popular understanding of holiness. The first half of the article discusses the phenomenon of folk hagiography, defines the range of folklore genres, reflecting folk beliefs about saints, and investigates the mechanisms of interaction between the written and oral traditions. The second half analyzes texts and religious practices related to the folk worship of the non-canonized elder Judas Koneschelsky (Archangelsk North). There are following sources for the study of this cult: judicial documents of the turn of the 19th and the 20th centuries, a peasant's diary of the turn of the 19th and the 20th centuries, local priests' notes from that time, and field data, collected by folklorists at the beginning of the 21th century. On the basis of these sources, the authors, considering a specific case, make an attempt to study the mechanisms of functioning of folk hagiography. A large time span between the early and late data records and various texts about Judas make it possible to trace evolution of this cult. Keywords folk hagiography-veneration of saints-Judas Koneschelsky
В книге собраны фольклорные легенды и предания, связанные с мифологией пространства. В публикуемы... more В книге собраны фольклорные легенды и предания, связанные с мифологией пространства. В публикуемых текстах рассказывается о различных событиях – страшных, чудесных, необычных и загадочных, произошедших или происходящих в доме, в окрестностях села, в лесу или поле, у реки или на берегу озера – в пространстве "чужом", таинственном, или родном, "своем". Псевдоисторические или мифологические сюжеты: приезд царя, столкновения с древними жителями края , чудесные особенности "прежних" людей, загадочные знамения перед войной, явление нечистой силы, проявления колдовской или невероятной физической силы, таинственные и необъяснимые события – все это делает пространство села и вокруг него необыкновенным, неоднородным и дает возможность заглянуть в далекое или близкое прошлое, выйти за границу повседневности и увидеть в простом сложное и неоднозначное. Публикуемые тексты записаны в нескольких районах Архангельской области (Каргопольском, Няндомском, Вельском, Приморском) и хранятся в архиве лаборатории фольклористки Российского государственного гуманитарного университета. За небольшим исключением все тексты публикуются впервые. Книга адресована специалистам по фольклору, а также всем интересующимся традиционной культурой.
Сборник статей «О вере и суевериях» посвящен юбилею доктора исторических наук, профессора Высшей ... more Сборник статей «О вере и суевериях» посвящен юбилею доктора исторических наук, профессора Высшей школы экономики Елены Борисовны Смилянской. В него вошли исследования различных аспектов народной духовной культуры: заговорной традиции, представлений о святых и демонах, старообрядчества, религиозного вольнодумства. Одновременно в книге представлены работы о правительственной политике в отношении старообрядцев и об осмыслении народной религиозности российской элитой Века Просвещения. Издание ориентировано на историков, этнографов, фольклористов.
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культуре XIX–начала XXI в. и конкретно – легендам о святых, их взаимодействию
с книжными житиями и фольклорной традицией. В основе многих житий святых
лежат фольклорные легенды, однако влияние идет и в обратную сторону: жития
святых, пересказываясь, изменяются и приобретают особенности фольклорных
легенд. В работе рассмотрены механизмы формирования, функционирование, со
циокультурная роль и функции народных рассказов о святых, их взаимодействие
и взаимовлияние с книжными житиями святых, а также дается подробный анализ
в этнографическом и историческом контексте корпуса фольклорных текстов, по
священных святым Александру Ошевенскому, Кириллу Челмогорскому, Нилу Сто
лобенскому, Никите Столпнику и Иринарху Затворнику.
The versions use one of three explanatory strategies: among the closest relatives of Hitler or his colleagues there was a Jew, who greatly offended Hitler and for this reason Hitler began to take revenge on the entire people, or the hatred was caused by the national features of the Jews themselves, who are (according to the ethnic stereotypes of the Slavs) more intelligent, more cunning, lazier than the Germans and Slavs, and can also understand German. Finally, the Holocaust is explained by the Gospel events. In all
three cases, the stories about the causes of the Holocaust use the traditional mechanisms of interpretation of the surrounding world: ethno-confessional stereotypes, plot clichés of traditional quasi-historical folklore prose, combined with attempts at individual interpretation.
of the relationship between the living and the deceased. The main goal of the article is to
show how dream stories transform the Russian peasants’ idea about the possibility for the
deceased to visit their living kin in order to continue their family life together, including
sexual relations. This mythological plot, which often causes real fear among people who
have lost relatives, is mirrored in dream stories. On the one hand, the appearance of the
deceased in a dream is associated with the expectation of the dreamer’s imminent death, on
the other hand, stories are recorded about dreams where the deceased husband not only
does not take his wife with him to the world of the dead, but, on the contrary, tries to get rid
of her. The reluctance of the deceased to take his living relative with him can be explained
by the desire to preserve the border between the world of the living and the world of the
dead. For protection from the living, the deceased use the same strategies as do the living
to protect themselves against the dead relatives when they come. These strategies include:
1) escape (upon seeing a living relative, the dead goes away); 2) declaring the absence of
suitable housing (the deceased husband has nowhere to bring his wife); 3) expulsion with
the help of aggression, primarily obscene swearing
in the church of St. John Chrysostom in Godenovo village. The cross,
according to a legend, was revealed in 1423 to shepherds who saw
him descending from the sky. According to the official version, the
cross is of Byzantine origin and it appeared in Russia as a sign of
the transition of spiritual grace from Constantinople to Moscow. A
church was erected at the site where the cross has been revealed, then
demolished in 1940, and the cross was transferred to the temple of a
neighboring village, where it has been kept until today. In the 1990s,
a monastery was built on the site of the cross discovery. The monas‑
tery declared its rights to possessing the cross. As a result, a confron‑
tation between the two religious centers led to “doubling of the sacred”
and conflicting claims for the appropriation of sacred power, under‑
stood as an emanation of the sacred power of the original Life‑Giving
Cross of the Lord. The cross and its copies keep a symbolic meaning
of the Russian state building. The article draws upon official publica‑
tions and field data.
Folk saints cult and the knowledge about saints are based on the reception of the literary hagiography, on the interpretation of iconographical detailes, on the semantization of saintsʹ names or the names of their feasts. The popular hagiographic legends may be based on other folkloric genres. Folk cult of the saints is formed with hagiographical texts: ritual practices either repeat saintsʹ actions described in legends, or realize communication with them, as well as communication between alive and deceased is being realized during funeral ceremonies.
the village of Krywiatycze (Bielsk region, Podlasie province) in the period form 1950 until beginning of XXI century.
The collection represents the tradition of handwritten bogoglasniks (hymnbooks), widespread in the area of ethnoconfessional contacts of Catholics and Orthodox or Roman Catholics and Greek Catholics, i.e. the zone of Eastern
Poland and Slovakia, as well as western Belarus and the Carpathian Ukraine. The considered collection of songs, like
many of the bogoglasniks, contains texts of different times of creation - from the XVIII to the middle of the XX century
- and in different languages: Russian, Ukrainian, Church Slavonic, as well as in Russian or Ukrainian with a noticeable
amount of Church Slavonic and Polish lexical and grammatical borrowings. The graphics of the manuscript collection in
question imitate Church Slavonic. The compiler of the collection successively changes spelling standards, reflecting the
phonetics of his own Belarusian dialect of Podlasie.
делается вывод о распространении обряда Свеча не только на белорусско-русском пограничье, но и в центральной Белоруссии и на белорусско-польском
пограничье. Авторы приходят к выводу о том, что возникновению и развитию обряда способствовала не этнокультурная белорусско-русская граница, а
конфессиональная православно-католическая, причем вся территория современной Белоруссии может быть отнесена в этом смысле к пограничью. Высказывается предположение, что структура обряда и ряд его деталей частично заимствована из католических религиозных практик, что основная функция обряда – поддержание конфессиональной идентичности и что в годы государственного атеизма обряд выполнял ту же роль, что и во время католическо-православного противостояния.
культуре XIX–начала XXI в. и конкретно – легендам о святых, их взаимодействию
с книжными житиями и фольклорной традицией. В основе многих житий святых
лежат фольклорные легенды, однако влияние идет и в обратную сторону: жития
святых, пересказываясь, изменяются и приобретают особенности фольклорных
легенд. В работе рассмотрены механизмы формирования, функционирование, со
циокультурная роль и функции народных рассказов о святых, их взаимодействие
и взаимовлияние с книжными житиями святых, а также дается подробный анализ
в этнографическом и историческом контексте корпуса фольклорных текстов, по
священных святым Александру Ошевенскому, Кириллу Челмогорскому, Нилу Сто
лобенскому, Никите Столпнику и Иринарху Затворнику.
The versions use one of three explanatory strategies: among the closest relatives of Hitler or his colleagues there was a Jew, who greatly offended Hitler and for this reason Hitler began to take revenge on the entire people, or the hatred was caused by the national features of the Jews themselves, who are (according to the ethnic stereotypes of the Slavs) more intelligent, more cunning, lazier than the Germans and Slavs, and can also understand German. Finally, the Holocaust is explained by the Gospel events. In all
three cases, the stories about the causes of the Holocaust use the traditional mechanisms of interpretation of the surrounding world: ethno-confessional stereotypes, plot clichés of traditional quasi-historical folklore prose, combined with attempts at individual interpretation.
of the relationship between the living and the deceased. The main goal of the article is to
show how dream stories transform the Russian peasants’ idea about the possibility for the
deceased to visit their living kin in order to continue their family life together, including
sexual relations. This mythological plot, which often causes real fear among people who
have lost relatives, is mirrored in dream stories. On the one hand, the appearance of the
deceased in a dream is associated with the expectation of the dreamer’s imminent death, on
the other hand, stories are recorded about dreams where the deceased husband not only
does not take his wife with him to the world of the dead, but, on the contrary, tries to get rid
of her. The reluctance of the deceased to take his living relative with him can be explained
by the desire to preserve the border between the world of the living and the world of the
dead. For protection from the living, the deceased use the same strategies as do the living
to protect themselves against the dead relatives when they come. These strategies include:
1) escape (upon seeing a living relative, the dead goes away); 2) declaring the absence of
suitable housing (the deceased husband has nowhere to bring his wife); 3) expulsion with
the help of aggression, primarily obscene swearing
in the church of St. John Chrysostom in Godenovo village. The cross,
according to a legend, was revealed in 1423 to shepherds who saw
him descending from the sky. According to the official version, the
cross is of Byzantine origin and it appeared in Russia as a sign of
the transition of spiritual grace from Constantinople to Moscow. A
church was erected at the site where the cross has been revealed, then
demolished in 1940, and the cross was transferred to the temple of a
neighboring village, where it has been kept until today. In the 1990s,
a monastery was built on the site of the cross discovery. The monas‑
tery declared its rights to possessing the cross. As a result, a confron‑
tation between the two religious centers led to “doubling of the sacred”
and conflicting claims for the appropriation of sacred power, under‑
stood as an emanation of the sacred power of the original Life‑Giving
Cross of the Lord. The cross and its copies keep a symbolic meaning
of the Russian state building. The article draws upon official publica‑
tions and field data.
Folk saints cult and the knowledge about saints are based on the reception of the literary hagiography, on the interpretation of iconographical detailes, on the semantization of saintsʹ names or the names of their feasts. The popular hagiographic legends may be based on other folkloric genres. Folk cult of the saints is formed with hagiographical texts: ritual practices either repeat saintsʹ actions described in legends, or realize communication with them, as well as communication between alive and deceased is being realized during funeral ceremonies.
the village of Krywiatycze (Bielsk region, Podlasie province) in the period form 1950 until beginning of XXI century.
The collection represents the tradition of handwritten bogoglasniks (hymnbooks), widespread in the area of ethnoconfessional contacts of Catholics and Orthodox or Roman Catholics and Greek Catholics, i.e. the zone of Eastern
Poland and Slovakia, as well as western Belarus and the Carpathian Ukraine. The considered collection of songs, like
many of the bogoglasniks, contains texts of different times of creation - from the XVIII to the middle of the XX century
- and in different languages: Russian, Ukrainian, Church Slavonic, as well as in Russian or Ukrainian with a noticeable
amount of Church Slavonic and Polish lexical and grammatical borrowings. The graphics of the manuscript collection in
question imitate Church Slavonic. The compiler of the collection successively changes spelling standards, reflecting the
phonetics of his own Belarusian dialect of Podlasie.
делается вывод о распространении обряда Свеча не только на белорусско-русском пограничье, но и в центральной Белоруссии и на белорусско-польском
пограничье. Авторы приходят к выводу о том, что возникновению и развитию обряда способствовала не этнокультурная белорусско-русская граница, а
конфессиональная православно-католическая, причем вся территория современной Белоруссии может быть отнесена в этом смысле к пограничью. Высказывается предположение, что структура обряда и ряд его деталей частично заимствована из католических религиозных практик, что основная функция обряда – поддержание конфессиональной идентичности и что в годы государственного атеизма обряд выполнял ту же роль, что и во время католическо-православного противостояния.
Публикуемые тексты записаны в нескольких районах Архангельской области (Каргопольском, Няндомском, Вельском, Приморском) и хранятся в архиве лаборатории фольклористки Российского государственного гуманитарного университета. За небольшим исключением все тексты публикуются впервые.
Книга адресована специалистам по фольклору, а также всем интересующимся традиционной культурой.