Provider: - Institution: - Data provided by Europeana Collections- Marica Globočnik, po domače Smerinjekova Marica, se je rodila 01. februarja leta 1918 v družini Jakelj v Kranjski Gori. Po očetu, ...Petru Jaklju (Smerinjekovemu), je podedovala smisel za ohranjanje in pripovedovanje ljudskega izročila. Javnosti je poznana kot teta Pehta iz Vandotovih zgodb o Kekcu.Vsebino predstavlja zgodba o nastanku Borovške vasi – Kranjske Gore, ki jo pripoveduje Marica Globočnik (teta Pehta).- 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
The monograph La religiosità popolare in Val Canale: Il teschio lavato e avvolto nel panno (Popular piety in the Canale Valley: The skull that is washed and wrapped in cloth) is re-writed and updated ...version of Slovenian monograph Ljudska religioznost v Kanalski dolini: O umiti in v prt zaviti lobanji (2014). The book illustrates the festive year of Slovenes in the Canale Valley from the perspective of current ritualistic practices (still in use today). The identifying elements of the Slovenian linguistic community are recognizable in the implementation of various (popular) religious practices by the local population. The author presents the rituals (with selected prayer formulas), described as an integral part of their life by Slovenian-speaking informants - all of whom are indigenous, native people of the Canale Valley - that was described, from the point of view of experts in the fields (e.g. Kuret 1989) as typical of the Slovenian community in general.
The book ('From the Invisible Side of the Sky') talks about the Old Faith religion (Non-Christian faith), Old Faith people as well as about the Old Faith as a way of life which was known to our ...ancestors, before they were Christianized. However, it does not describe something that was alive just a thousand years ago, but it attests life in the 19th and 20th century, here, among us. Pavel Medvešček, half a century ago, managed to win the trust of the Old Faith people in the Soča valley (western Slovenia). He was accepted as their “confessor” and speaker. In doing so, they were led by an awareness that they are the last of their kind and have a unique opportunity to tell the world who they are and how they live in a way that is dying out. In medieval and early modern writings there are descriptions of the Old Faith in Europe, but their authors were Christians, mostly even Christian priests. They were necessarily deficient informed, their story biased, pejorative, mocking, their image of the Old Faith inevitably completely distorted. Through Medvešček as a writer, in the book the Old Faith people themselves talk about themselves. This did not succeed ever before and elsewhere, because they constantly have to hide and to pretend. It is this 'inner voice' which gives the book an incomparable, unique value of utmost importance, especially in an increasingly wilder, globalized world.
The research focuses on the folklore regarding two monolith ‘Babas’ in the Karst region of Slovenia. From the Karst to the Vipava Valley and Croatian Istria, parents used the ‘baba’ to frighten their ...children, telling them that they would have to kiss or blow up the buttocks of the ugly ‘old baba’ (crone’) or swallow her snivel on their first visit to a neighbouring town (for example, Trieste). Throughout the area, stone ‘Babas’ were represented as personifications of a repulsive old woman. At Grobnik in Croatian Istria, a ‘Baba’ with pronounced female attributes is carved in rock at the entrance to the old town. In some parts, the imaginary or stone ‘Babas’ were given offerings of crops. At Golec in Cicarija, a three-day ritual to ‘Baba’ was performed on Midsummer Day, offering her water, soil and ashes (from a bonfire). Immolation and rituals performed in the immediate vicinity of ‘Babas’ are recorded also in Macedonia, as well as in France and Italy. The ‘Baba’ appears to be an omnipresent, yet fragmentarily preserved phenomenon in the traditions of all Slavic peoples. It encompasses different phenomena. On the one hand it represents old age, infertility, and on the other young, fertile things, or a structural support or basis. In Slavic traditions, the ‘baba’ is connected with water or equated with precipitation phenomena (rain, hail, places where storms break, etc.). She is associated with moisture through some adjectives (‘snotty’, ‘muddy’) or through the location of the stone monoliths by the water. According to the Rodik tradition, the ‘baba’s’ urine turns to rain, her fart to wind, and by lifting her skirt she brings clear weather. Slavic and Indo-European folklore material points to a close connection between bodily winds and conception, birth, and new souls. The lifting of the skirt is reminiscent of the obscene gesture by Baubó in Greek mythology. In several rituals of the Balkans, crawling under the skirt of the ‘baba’ (the oldest woman in the village) is believed to protect from diseases and bring fertility. The ‘baba’ is most commonly associated with a mountain, which could point to the wider Eurasian representations of the mountain as the earth and a woman/mother. The Karst tradition which has it that a person falling on the ground has kissed ‘the snotty baba’ could also suggest that the ‘snotty baba’ is nothing but the earth itself. As stone monoliths or mountain names, ‘Babas’ commonly appear in the vicinity of archaeological sites. The toponyms show a pattern of the Baba opposed to a celestial male deity (Slavic Perun), often in a tripartite structure. The lasciviousness of the traditions about the ‘baba’ can be compared to those surrounding the Slavic goddess Mokosh. Both figures are associated with adjectives of moisture, debauchery, sexual traits, and to Mother Earth. However, the analogies go beyond the Slavic world. The traditions of ‘kissing the crone on the buttocks’ on going somewhere for the first time are known also in Liguria, the valleys of Adda and Mera, and Friuli in northern Italy, in Benevento in southern Italy, and in France up to Brittany. Like in Slovenia, people in northern Italy used to predict bad weather by observing the mountain ridge named after the ‘baba’ or ‘crone’. Moreover, Liguria has the same saying about falling down on the ground as the Karst tradition mentioned above. The widespread analogies all over Europe suggest a much more ancient background for the ‘baba’ than has been supposed. Particularly striking is the similarity between such specific grotesque, lascivious traditions as ‘kissing the baba or blowing up her buttocks’. The ‘Baba’ is an ambivalent folklore figure. Her degraded principle can be seen in horrifying representations and in the threats with repulsive, muddy, and snotty ‘crones’ on entering a town, in her connection with a sudden cold, winter, etc. Her vital, generative principle can be discerned in the representations of the ‘baba’ that symbolise fertility: exaggerated female attributes, association with water, personification of (moist) earth, her power over the weather, her role of providing structural support, etc. With the Karst tradition of burning the last sheaf of grain, again called ‘baba’, people asked for the return of the same in the following year. The ‘baba’ concludes the yearly cycle, which has to finish with ‘death’ so as to be renewed in the following year. What presents the basis or support of the entire macrocosmos, the grounds for construction, for life, is also its end. Despite criticisms of the ‘Great Mother’ theories, it is difficult to avoid comparisons to the ambivalent deities and female figures from European folklore. But such a deity would probably be part of a larger tripartite belief system, demonstrated in the recent researches. This would be corroborated by the immolation of the three basic nature elements to ‘Baba’ and by her inclusion in the tradition of ‘trocan’, a reflection of the old beliefs in the three primary forces of nature from western Slovenia. The common opinion perceives the traditions of ‘kissing the baba on her buttocks’ just as a ‘fairytale’ intended to frighten children. However, the presence of such a specific tradition all over Europe suggests the remnant of an initiation rite on first entering a place, a rite connected to an ancient European goddess governing the forces of nature.
Provider: - Institution: - Data provided by Europeana Collections- Vabimo vas na prireditev UTRIP DOMOZNANSTVA: Pevke treh vasi se ob svoji 20. obletnici predstavijo. Prireditev bo v ponedeljek, 18. ...novembra 2019, ob 19. uri v Medobčinski splošni knižnici Žalec.- 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
The monograph illustrates the festive year of Slovenes in the Canale Valley from the perspective of current ritualistic practices (still in use today). The identifying elements of the Slovenian ...linguistic community are recognizable in the implementation of various (popular) religious practices by the local population. The author presents the rituals (with selected prayer formulas), described as an integral part of their life by Slovenian-speaking informants – all of whom are indigenous, native people of the Canale Valley – that was described, from the point of view of experts in the fields (e.g. Kuret 1989) as typical of the Slovenian community in general.
The cultural genome.Space and its ideograms of the mythical storyAs a biological genome determines our biological appearance, so too the cultural genome determines our cultural expression. This is a ...set of findings about the functioning of the universe and rules derived from them. When people verbalize these findings in a narrative, a mythical story occurs. A mythical landscape is a form of the cultural landscape that people created in accordance with their mythical conceptions that they could master the forces of nature with its help. From individual structures of the text fragments of Slavic folk traditions, a composite story in many versions is made, which explains the mechanism of renewal and describes the cyclical changes of the nature. People were using this mythical story as a mental model, which was materialized in specific spaces as spatial ideograms, which are discussed in the next part of the book (‘The cultural genome. Space and its ideograms of the mythical story’).
The book 'In the moonlight glow. Outlines of mythic characters in the villages of Lokev and Prelože in the context of Slavic mythology' is a rarity on the European scale in the field of pre-Christian ...beliefs. What makes it so valuable is that it is a first-hand record of these beliefs, as they were told to the author by people close to him, grandmothers, grandfathers and villagers, who preserved their old-faith beliefs and rituals until the last century. The book is therefore an inexhaustible source of old- faith practices, beliefs, sacred places and other folklore traditions in the villages Lokev, Prelože and their immediate neighborhood. As such, it is one of the main sources of study in Slavic mythology, as well as in general and monument to the integration of karst-nature and its people.
Focusing on Slovenian mythology the book contains a review of Slovenian mythological, historical, and narrative material. Over 150 supernatural beings are presented, both lexically and according to ...the role that they have in Slovenian folklore. They are classified by type, characteristic, features, and by the message conveyed in their motifs and contents. The material has been analysed in the context of European and some non-European mythological concepts, and the author deals with theory and interpretations as well as the conclusions of domestic and foreign researchers. The book forms new starting points and a classification of supernatural beings within a frame of a number of sources, some of which have been published for the first time in this book.
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