Provider: - Institution: - Data provided by Europeana Collections- Kulturno društvo GRAD iz Dolnjega Zemona je junija 2011 izvedlo prireditev “Vizita 2011.- All metadata published by Europeana are ...available free of restriction under the Creative Commons CC0 1.0 Universal Public Domain Dedication. However, Europeana requests that you actively acknowledge and give attribution to all metadata sources including Europeana
Rimski pogrebni običaji Vukelić, Vlatka; Stuparić, Matija
Povijest u nastavi,
12/2017, Letnik:
XV, Številka:
1 (28)
Journal Article
Odprti dostop
Za razumijevanje života u Rimu trebamo razumjeti i fenomen smrti u tom gradu. Ovaj rad na temelju pisanih i arheoloških izvora daje pregled najraširenijih rimskih pogrebnih običaja u razdoblju od 100 ...g. pr. Kr. do 300 g. U antičkom je Rimu način života i odnosa prema okolini i prilikama, rezultat pojave koju nazivamo mos maiorum (običaji predaka). Riječ je o nepisanom kodeksu iz kojeg su drevni Rimljani izvodili društvene, moralne i vrijednosne norme. Sustav „običaja predaka” je činila obimna serija pojmova i vrlina. Jedna od osnovnih vrlina među starim Rimljanima bila je pietas. Ova krepost se protegla i na pretke u obliku iskazivanja brige za preminule. Rimska religija nije imala određenih etičkih normi, nego je kod nje osnova bilo strogo vršenje obreda i pridržavanje svih zabrana.
Borovo gostüvanje, a wedding with a pine tree, is a Carnival tradition characteristic of the region of Prekmurje in northeast Slovenia~of the Porabje in Hungary and the area extending toward ...northeast Hungaria~and of Austrian Burgenland and Styria. The custom was traditionally held if there had not been a single wedding in the village during fášenk time (the period between Christmas and Shrovetide). In the present time, this is no longer relevant. The tradition is recreated in order to collect funds for village matters, particularly for the local fire brigade~to keep the tradition going~and to attract tourists. Elderly villagers say that the principal objective has always been to do something for the village and its development.This text focuses on the village of Predanovci, where the custom had been observed by this author in 2002. Yet the author did not limit herself merely to this event but analyzed previous ones as well~examined the ways in which the older generation of the villagers still remembered the custom from their younger days~their relation to village traditions~and their perspective on the importance of this custom in the past and at present.
X is a small producer of plastic products from China. Searching on internet for suppliers of plastic raw materials X found Y, a supplier based in the United States, offering these materials at a very ...favourable price. X and Y entered into sale contract under Cost, Insurance, and Freight (CIF) terms. Following CIF terms, payment was to be made by letter of credit. Y shipped the goods in a container and delivered for carriage within the agreed time. Carrier then inserted a ‘’said to contain’’ clause into the bill of lading, and the bank accepted such document. When X opened container it discovered that the goods were in such bad condition that they could not be used in the manufacturing process. X contacted Y, by email, and demanded delivery of substitute goods, which would conform to the contract. Y refused, claiming that the goods were delivered for carriage in good condition. Y could not be reached by telephone, and its address stated on its website was wrong. X had no redress against the Carrier, because the Carrier validly excluded its liability with a ‘’said to contain’’ clause. The Bank was also not liable, because this clause was acceptable under the letter of credit rules. X contacted a lawyer in the United States, and after receiving an estimate of attorney expenses, which would not be recoverable under the U.S. law, X decided to give up the case and bear the loss.
Provider: - Institution: - Data provided by Europeana Collections- V poletnem času so imeli ljudje po vaseh plese/opasila (opasilo je ime za župnijski praznik v spomin na kak pomembnejši dogodek; gre ...za staro besedo, ki izhaja iz časov, ko so za take praznike prirejali okoli cerkve procesije in z njimi cerkev opasali). “V prvega” po maši so plesali samo domači plesalci in plesalke, ki so se s svojim soplesalcem ali soplesalko že v naprej zmenili. Dekleta so prinesla vsaka svoj rdeči nagelj in ga pripela svojemu plesalcu na prsi. V prvega so lahko zaplesali samo tri plese. Popoldne pa se je ples začel okrog petih popoldan, ko je še sijalo sonce. Plac – plesišče je bilo narejeno iz stolčene zemlje, zato se je vedno kadilo izpod nog in je bilo potrebno polivati z vodo, da se je prah polegel. Noge so bile zato tako prašne, da se je težko opazilo, če je kdo imel bolj šikane čevlje/šulne. Dekle takrat ni smelo samo nikamor, moralo si je dobiti družbo fanta, prijatelja, brata ali očeta, sicer je bilo raje doma. Navada je bila, da so šli na ohcet v procesiji po parih in da so se dekleta odpravila naprej v skupini, za njimi pa fanti sami, saj dekleta, če niso imela resnega fanta, niso smela domov s fanti. Bilo je grdo in o njih so nato ljudje govorili slabo, dekle je bilo na slabem glasu. Tudi na plesu so imeli svoje zakone, da so se držali vsak v svojem kotu na plesišču. Ko je zaigrala glasba, so se fantje zaleteli en pred drugim, da so izbrali najlepšo. Tisti, ki so ostali zadnji, so morali vzeti, kar je ostalo. Za dekle je bilo poniževalno, če je v kotu ostalo samo. Zato so se dekleta že prej prijela dve po dve in šla hitro plesat, preden jih je fant prosil za ples. Če ni hotela z njim plesati, je imel fant pravico, da jo oklofuta in zalovi s plesišča, saj tistega plesa ni smela z nobenim plesat. Dekleta niso imela pravic na plesu, ukazal je samo fant. V časih okrog leta 1915 in naprej se je ples končal okrog desete zvečer, ker so morala biti dekleta ob tej uri doma. Zgodilo pa se je, da so imeli v vasi tudi takšne, ki so imele rade moške in se jih niso nič bale, ne staršev, ne vere, ne Boga, delale so vse, kar jim je bilo všeč početi. Ena izmed zgodb pravi, da je v vasi živelo radodarno dekle z imenom Marija, kako pa drugače. Bila je zelo živahne sorte pa tudi zelo lepa. Rada se je ustavila s fanti, ko so šli s plesa domov. Fantje ji niso dali miru, ker je bila strastna. Ko so jo malo pomečkali, je bila pripravljena, da so iz nje počeli, kar so hoteli. Ko je bil ples v Velikih Ločah (občina Hrpelje-Kozina), so se fantje kregali, kdo bo šel z njo domov. Na koncu so se z njo odpravili kar trije, med njimi tudi Janez. Vsak po svoje se je mešal z Marijo. Ker se jih ni mogla otresti, je predlagala, da jo poljubijo na “češpljico” in tistemu, ki to uspe, tisti jo bo imel. Marija se je slekla, se ulegla na tla in v smehu čakala, kdaj se bodo odločili. Ampak Janez je bil najbrihtnejši in ji je namesto poljuba na češpljico položil dva prsta in z usti zacmokal. V Brkinih je popisanih kar nekaj plesov, od tega špaspolka, špicpolka, cotiš-potovčena, oberštajer, pušttanc, ples z metlo, mazolin, zibenšrit. Podrobneje so plesi opisani v knjigi Brkinske stezice, ki smo jo že omenili. - All metadata published by Europeana are available free of restriction under the Creative Commons CC0 1.0 Universal Public Domain Dedication. However, Europeana requests that you actively acknowledge and give attribution to all metadata sources including Europeana
Notes that can be found in this paper were taken in 2008 in the village of Cera which is located five kilometers from Unešić. In the paper contemporary notes on customs, rituals and folk beliefs ...connected to feast days throughout the year: Christmas Eve, Christmas, Epiphany, Carnival or mačkare, Palm Sunday, Easter, Saint Mark, Saint Pascal, Saint John the Baptist, Saint Peter, Assumption Day are listed and are given a multidisciplinary interpretation. Some of the customs and rituals have apotropaic and panspermic character. In some of the listed customs, rituals and folk beliefs we can notice some pre-Christian elements. There are also customs related to harvest, and a folk game called Stipane, bane, otvori vrata described in the paper. The former wealth of oral literature can be seen in the examples of: religious oral lyrical poetry, basma, ojkalica singing, demonological tales of loda and mora, stories from everyday life and proverbs. The value of ojkalica was recognized by The United Nations when it was included in UNESCO’s register of intangible heritage in year 2010. The listed examples have an exceptional ethnological, anthropological and philological significance and are a witness to the former wealth of traditional heritage in Cera, which is disappearing.
Provider: - Institution: - Data provided by Europeana Collections- All metadata published by Europeana are available free of restriction under the Creative Commons CC0 1.0 Universal Public Domain ...Dedication. However, Europeana requests that you actively acknowledge and give attribution to all metadata sources including Europeana
Provider: - Institution: - Data provided by Europeana Collections- “Dosti žita, dosti vina, zdrava bodi vam živina. Ljubo zdravje Bog vam daj, pa še sveti Štefan kaj, ” je staro voščilo, ki ga na ...Štefanovo izrekajo v Harijah pri Ilirski Bistrici. V tej brkinski vasi je bila 26. decembra 2012 tradicionalna prireditev ob dnevu samostojnosti in enotnosti. Blagoslov konj, vode in soli je podelil kaplan Niko Čuk. Predstavljen je bil tudi star običaj Štefanovo lučanje. Prireditev je organiziralo Kulturno etnološko turistično društvo Alojzij Mihelčič iz Harij (Vladimir Vinšek).- All metadata published by Europeana are available free of restriction under the Creative Commons CC0 1.0 Universal Public Domain Dedication. However, Europeana requests that you actively acknowledge and give attribution to all metadata sources including Europeana
Moliški Hrvati na jugu Italije prisutni su više od pet stoljeća. Prošli su dug povijesni put od potpune anonimnosti i izoliranosti do otkrivanja u površnom i pogrešnom imenu Slavi, kojim su ih kroz ...povijest nazivali Talijani. Upravo zbog toga, mnogi putopisci i znanstvenici s početka 20. stoljeća pogrešno su ih definirali kao Bugare, Srbe ili Crnogorce. Sredinom 20. stoljeća vraćeni su nazivom tamo kamo po svojem podrijetlu i pripadaju, da su Hrvati, katolici, iseljeni uslijed ekspanzije Turaka u 15. i 16. stoljeću iz podbiokovlja i makarskoga primorja između rijeka Cetine i Neretve. Do danas su sačuvali svoj govor, štokavsku ikavicu s elementima čakavštine.
Cilj je ovoga rada predstaviti jezik i kulturu moliškohrvatske zajednice u kontinuitetu kršćanske tradicije koju oni žive kroz svoje vjerske običaje. Kršćanska tradicija dio je njihove vjerničke svijesti i bitno je utjecala na oblikovanje kulture po kojoj su i danas prepoznatljivi u lokalnom, ali i širem europskom okruženju.
The Molise Croats have been present in a region of southern Italy for more than five centuries, where they, despite natural assimilation processes, still live their linguistic and cultural identity in three Croatian villages in the Molise region. Since their arrival in Italy, they have undergone a difficult process beginning with complete anonymity and isolation leading up to false and ignorant or malevolent usurpation by travel writers or scientists, who often misinformed others about their identity, while themselves being wrongly informed about the term Slavi, as used by the Italians.
Finally, in the middle of the 20th century, they were recognised for what they are, in fact, according to their origin, namely, Croatian Catholics who fled to Italy from the Ottoman invasions in the 15th and 16th centuries, leaving the area surrounding the Cetina and Neretva Rivers, the Podbiokovlje area and the Makarska Riviera which they inhabited.
During this time–span they have succeeded in preserving their vernacular — the Štokavian–Ikavian dialect with elements of the Čakavian. This is a well–known fact about the Molise Croats, however, that which has always strongly characterised their community (but has seldom been mentioned) is their Christian tradition which has been an important factor in defining their identity.
Religious traditions and the consistency of the people in living them are the result of their religious awareness which has significantly shaped their culture and which still renders them distinguishable in their local community.
They are recognised as being different and linguistically isolated, but persistent in preserving and passing on true values which have been interwoven into their everyday lives and which have survived through the centuries in their poetry, customs, prayers as well in their weaving tradition, their cuisine and agriculture which together are representative of their rich cultural heritage.
This book ('I was wandering in circles the whole night long. The symbolism of circular movement in European traditional culture') researches the common symbolism of the circular movement in European ...tradition and culture through the ethnographical, historical and linguistic sources from different regions of Europe and from different historical periods. The circular movement is identifyed as the movement which is in traditional world view and understanding of the space caracteristic for the movements between this world and the other. At the same time it enables the communication between the worlds and transmition from one to the other.
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