Abstract The exact definition of the Mezőség/Câmpia Transilvaniei/Transylvanian Plain, hereafter Plain, as a region with an independent folk culture having a coherent internal structure is still a ...subject of debate among ethnographers. Some of them regard certain small regions (Borsa/Borșa Valley, Kis and Nagy Szamos/Someșul Mic și Someșul Mare etc.) as belonging to the Mezőség/Plain, while others do not. I distinguish a central group of the villages in the Mezőség/Plain region (Belső-Mezőség or Central Plain: e.g. Visa/Vișea, Magyarpalatka / Pălatca, Katona/Cătina, Pusztakamarás/Cămăraşu) from the rest of the territory, similarly to György Martin, István Pávai and László Barabás, relying on material culture and folklore research, as well as my own investigations. When advancing outward from this core area, the concentric circle of so-called peripheral areas follow (the West, North, East and South Plain/Mezőség), reaching the boundaries on the edges of the region: Nagy Szamos/Someșul Mare Valley, Lápos/Lăpuș Valley, Sajó/Șieu Valley, Maros/Mureş Valley, Marosszéki 1 Mezőség/Mureș Seat Plain, Erdőalja/Sub Pădure area, Borsa/Borșa Valley, and Kis Szamos/Someșul Mic Valley. A further, smaller group of villages can be distinguished in the area of Belső-Mezőség/Central Plain by their dance and music culture; for the regular weekend dance events of these villages, organised by local youths in the 1960s, Roma musicians of Magyarpalatka/Pălatca would play the music. I assign the name Palatka dance district to this area in my paper.
Collector of sexual folklore. Cataloger of erotica. Tireless social critic. Gershon Legman's singular, disreputable resume made him a counter-cultural touchstone during his forty-year exile in ...France. Despite his obscurity today, Legman's prescient work and passion for the prurient laid the groundwork for our contemporary study of the forbidden.Susan G. Davis follows the life and times of the figure driven to share what he found in civilization's secret libraries. Self-taught and fiercely unaffiliated, Legman collected the risqué on street corners and in theaters and dug it out of little-known archives. If the sexual humor he uncovered often used laughter to disguise hostility and fear, he still believed it indispensable to the human experience. Davis reveals Legman in all his prickly, provocative complexity as an outrageous nonconformist thundering at a wrong-headed world while reveling in conflict, violating laws and boundaries with equal abandon, and pursuing love and improbable adventures. Through it all, he maintained a kaleidoscopic network of friends, fellow intellectuals, celebrity admirers, and like-minded obsessives.
The book describes the role of singing and (folk) songs in the Gorizia Hills (Goriška brda) within the processes of shaping the political nation and facilitating national identification in the second ...half of the nineteenth century. In addition to the use of the Slovene language at school and church and defining Slovene as the language of common use in censuses, national activists encouraged inhabitants to express identification with the singing of Slovene “folk” songs. Therefore they promoted the performances of choirs and tried to sweep-out the singing of non-Slovene songs - especially Friulian and Italian. The singing outside the reading and singing societies was influenced by the way of life, which was strongly marked by the system of tenant farming. The book also presents the research of folk songs in the Gorizia Hills, with special emphasis on short songs with strong dialect features, which in everyday life of the inhabitants complemented the repertoire of folk and religious songs known in the wider Slovenian territory.
The work presents the set of the 300 most well-known and most frequent proverbs, sayings and similar paremiological units in modern Slovene, its theoretical and methodological basis and also how it ...can be used in different phraseological and phraseographical tasks. The concept of the paremiological optimum was developed by Ďurčo and it combines the concept of the Permjakov’s paremiological minimum of the most well-known units with corpus-based and frequency-oriented analyses. 316 Slovene speakers were included in the sociolinguistic test and the top list of the 300 most well-known out of 918 units presented to them was additionally arranged according to their frequency in the FidaPLUS language corpus. Author presents different search procedures which he used in the language corpora. The paremiological optimum is modernized according to the most frequent form of each unit in the Gigafida language corpus. The comparative research of the Slovak and Slovene paremiology based on the paremiological optimum is presented in details. Author also describes how the data he gained can be used in the lexicography.
Divided as it is, philology is constantly improving through the emergence of new interdisciplinary sciences. One among them is ethnolinguistics. It has taken particularly firm roots in Slavic ...studies, especially with the Russian and Polish schools. While the diachronous researches of Nikita I. Tolstoy in Svetlana Tolstaya reach as far back as Slavic mythology, the Polish school, headed by Jerzy Bartmińsky, flirts with cognitive linguistics and is more interested, through its synchronous approach, in contemporary themes. The present monograph aims to evaluate the work carried out in this field to date and to raise awareness of the new interdisciplinary direction, which may link up the ethnologies and linguistics of different directions.
The problematic aspects of internet research are slowly becoming manifest in all the Humanities. The primary concern of ethnology and folkloristics is contemporary folklore – anecdotes, urban ...legends, rumours, conspiracy theories, all of which are abundant on the internet. Neverteless, the nature of virtual reality has given rise to new methodological problems and uncertainties. How should we collect folklore material on the internet? A conflict rages between classic face-to-face research, and the physically distanced research of the vitrual space. Virtual space has diffrent rules and principles of communication; it functions in a diffrent way. Who is our informer? who is the proprietor of folklore on the internet? And how can we give relevant context to collected materials? The next ambuscade is the fact that the internet creates a inexhaustible quantity of folklore material which lives in databases, discussion forums, emails, chatrooms, social networks, etc.--How can we use this huge database? This contribution does not profess to provide a correct methodology for conducting qualitative folklore research on the internet. Its purpose is to point out the problems and thus join the discussion already taking place around the world, and increasingly in our region.
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