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International audience; By observing the images of pharaoh in temples and tombs, we can notice that some specific postures of kings cannot be found in common human positions. These royal body positions must have had a role to play in the efficiency of feasts and rituals, especially during the Sed-festival (heb-sed, i.e. the jubilee of the king). This paper presents the first considerations of our study on the different physical configurations that could be adopted by the king’s body.

Książka zawiera 10 rozdziałów, w których przedstawiono różne aspekty świąt, festiwali i uroczystości postrzeganych jako zwierciadło przemian społeczno-kulturowych w XX i XXI wieku. Publikacja zawiera szczegółowe studia przypadków (w większości oparte na własnych badaniach terenowych autorów) z różnych krajów i regionów: Armenii, Bengalu, Irlandii, Łotwy, Polski, Szwajcarii, Udmurcji, Ugandy i Węgier. The volume contains 10 chapters in which are presented various aspects of feasts, festivals and festivities, perceived as a mirror of social and cultural changes in the 20th and 21st centuries. It contains detailed case studies (mostly based on the authors’ own field research) from various countries and regions: Armenia, Bengal, Hungary, Ireland, Latvia, Poland, Switzerlan, Udmurtia, Uganda.

Фольклор удмуртов содержит весьма значимый по богатству символики напитков и еды материал. Удмуртский язык и обрядовые традиции до сегодняшнего дня сохранили архаические представления о магической связи праздничной культуры и ритуальных напитков/еды (юондыр - время пития/пиршества). Показательно присутствие в названиях праздников, знаменующих календарно важные периоды зимнего (Вожо-дыр - зимние Святки) и летнего (Инвожо - летние Святки) солнцестояния, номинации хмельного напитка сур (пиво): Толсур - зимнее пиво / зимний праздник; Куарсур - лиственное пиво / летний праздник. Компонент «пиво» в значении «праздник», под влиянием старообрядческой культуры исторически замененный на другой хмельной напиток - брагу, сохранен и в названии осенних молодежных посиделок на севере Удмуртии - ныл-брагá (девичья брага / девичий праздник). Здесь же зафиксирован термин шыд-сион (поедание супа / угощение супом) как понятие ритуальной трапезы в виде отдельной составляющей всего обрядового комплекса в контексте календарных и семейных обрядов. Символика напитков и еды, представление о празднике как о сакральной ситуации более всего проявлены в застольных гостевых песнях, звучащих во время обхода домов родственников. Песни исполнялись на соответствующий обряду знаковый напев и были способом и средством выражения чувств участников обряда: пиетета перед богами, благодарности и любви к родственникам. С символикой образов напитков и еды в ритуальных гостевых песнях перекликаются устойчивые образы заклинаний-молитв - куриськон’ов. Древнейший пласт образов восходит к простейшему комплексу понятий «питья» и «еды» (сиён-юон/шыд-нянь - еда-питие/суп-хлеб) и соотнесен не только с удовлетворением физиологических потребностей - жажды и голода, но также представляет собой символ духовного благополучия. Со временем эти понятия обогащаются смысловыми оттенками «угощения»/яств и становятся символами «радости», «удовольствия», «праздника», «пиршества», «общения» с богами, близкими, единокровными людьми - родственниками (ср. рус. «хлеб-соль»)., Udmurt folklore contains rich material on the symbolism of drinks and food. The Udmurt language and ritual traditions have preserved archaic ideas of the magic connection between festival culture and ritual drinks/food (“yuondyr” means both time for a drink and time for a feast). It is significant that the names of holidays that mark important calendar periods in winter (“Vozho-dyr” - winter Yule) and summer solstice (“Invozho” - summer Yule) contain names of an alcohol drink (“sur” - beer): “Tolsur” means winter beer or winter festival; “Kuarsur” means leaf beer or summer festival. The component “beer,” also meaning “festival,” which under the influence of the Old Believers was substituted for another alcoholic drink (“braga”), is also preserved in the name of autumn youth gatherings in the North of Udmurtia (“nyl-braga” - maiden braga or maiden holiday). Here also the term “shyd sion” (the eating of soup) has been recorded as meaning both ritual feast and a component of the entire ritual complex. The symbolism of drinks and food and the idea of the holiday as a sacred phenomenon is most clearly shown in the guest songs that are performed during house-to-house visits by relatives. These are sung to a popular ritual melody and are a way to express the feelings of the ritual’s participants: piety to the gods and gratitude and love for relatives. In ritual guest songs, standard images from incantation-prayers (“kuris’kon”) echo with the symbolism of drinks and food. The most ancient stratum of images derive from a simple set of terms denoting drink and food (“sion-yuon” and “shyd-nyan” - food-drink and soup-bread) and not only correlates with satisfying of physiological human needs (thirst and hunger), but also symbolizes spiritual well-being. Over time these terms have been enriched with various shades of meaning having to do with “treating” with food and drink and suggest “joy,” “enjoyment,” “festival,” “feast,” and “fellowship” - with the gods, with the near and dear, or with consanguineous relatives (cf. the Russian “bread-salt”)., ТРАДИЦИОННАЯ КУЛЬТУРА, Выпуск 3 2020

The building program at the Archbishopric of Peć achieved its final form with the projects undertaken by the archbishop Danilo II (1324–1337). To the south of the Virgin Hodegetria, Danilo II added a parekklesion dedicated to St. Nicholas. During the seventeenth century, Patriarch Maximus (1655–1674 died 1680) decided to build a tomb for himself in front of the chapel and also to restore and re-paint it. Unable to replicate the old program, Patriarch Maksim devised his own, unique program, which was executed by the painter Radul. A fresco cycle dedicated to the life and wonders of St. Nicholas, which include scenes of the translatio of his relics from Myra to Bari in 1087, dominates the chapel and its vault. The motif of the ‘translatio’ of St. Nicholas’ relics, either as an individual composition, or as part of a large cycle of his life and miracles, was not a subject found in Serbian or Byzantine medieval art. The so-called illegal translation, or furta sacra, was never recognized by the Byzantine church in Constantinople. For that reason, the date of the translation was not introduced in the church calendar. It would be accepted in Medieval Russia and later in Serbia, but not depicted. Both orthodox churches accepted the date of translation as May 9th / 22th and included it in the liturgical calendar. This paper will elucidate the iconographic development of the translation of the relics of St. Nicholas in Serbian post -Byzantine art under the renewed Patriarchate of Peć. The possible origin of the scene in Serbian art will be discussed, as well as a reason for including the feast of the translation of St. Nicholas’ relics in the calendar of the Serbian Orthodox church.

В статье рассмотрен ительменский обрядовый праздник «Алхалалалай», который праздновался в селе Тигиль Тигильского района в 2019 г. Впервые его описал С. П. Крашенинников, исследователь Камчатки в XVIII в. Ительменский обряд был возрожден в конце XX в. и является официальным праздником Камчатского края с 2010 г. В селе Тигиль его отмечают в конце августа один раз в два года. Активное участие в проведении праздника принимают артисты фольклорного ительменского ансамбля «Эльвель». Основное внимание уделено разным видам обрядовых действий этого праздника, выявлены категории обрядовых предметов, жертвоприношений. Ительменский обряд не имеет религиозного значения, он способствует возрождению и сохранению культуры ительменов — немногочисленного этноса Камчатки., The paper examines the Itelmen ceremony feast of Alkhalalalay, which was celebrated in the village of Tigil, District of Tigil in 2019. For the fi rst time it was described by S. P. Krasheninnikov, the researcher of Kamchatka, in the 18th century. The Itelmen ceremony feast was revived at the end of the 20th century and it is an offi cial ceremony feast in Kamchatka Krai since 2010. It is celebrated in the village of Tigil at the end of August once in two years. The artists of the folk Itelmen ensemble “Elvel” participate actively in the feast celebration. Particular attention is paid to various kinds of ceremonial actions in the feast; the categories of some ritual objects are revealed. The Itelmen ceremony feast has no religious signifi cance. It promotes the revival and protection of the Itelmen culture of Kamchatka., Университетский научный журнал, Выпуск 53 2020

Lajkonika, zwanego też Konikiem Zwierzynieckim, można spotkać w Krakowie co roku w czerwcu, w ósmym dniu obchodów Bożego Ciała. Lajkonik, mężczyzna ubrany w historyczny strój tatarski, na pięknie przystrojonym drewnianym koniku, w towarzystwie swojej świty, podziwiany przez tłumy na trasie jego pochodu, tanecznym krokiem przechodzi z klasztoru Norbertanek na Zwierzyńcu na Rynek Główny. Autor rozdziału analizuje wszystkie elementy przedstawienia Lajkonika, takie jak: fabuła, jej znaczenie, konstrukcja, rytm, osoby biorące udział w pochodzie, ich kostiumy i przedstawienie, atmosfera, miejsce - trasa pochodu. Porównanie spektaklu, jakim jest pochód Lajkonika, dawnego i obecnego pozwala zaobserwować zmiany rytuału w czasie. Lajkonik (Hobby Horse), also called the Little Horse of Zwierzyniec (now one of the districts of Kraków), can be seen in Kraków every year in June, on the eight day of the Corpus Christi celebrations. Lajkonik, a man dressed in a historical Tatar attire, on a beautifully adorned wooden horse, accompanied by his retinue, admired by crowds of people along his route proceeds in a dancing manner from the Premonstratensian Convent in the district of Zwierzyniec to the Main Square. The Author of the chapter analyses all elements of the Lajkonik performance such as: the plot, its meaning, the structure, the rhythm, the actors, their costumes and acting, the atmosphere, the space - the route of the procession. The comparison of the performance in the past and at present gives an insight into changes in the ritual in the course of time.

Dünyaya gelmek ve dünya evine girmek, tüm insanlar için önemli birer dönüm noktasıdır ve pek çok kültürde farklı âdetler ve ritüellerle yüzyıllardan beri kutlanmaktadır. Söz konusu büyük imparatorluklar olduğunda, bu merasimler görkemli şenliklere sahne olmuştur. Osmanlı Devlet geleneğinde de önemli bir yeri olan hanedan üyelerinin doğum ve düğün merasimleri özenle yapılmıştır. Devlet, büyük masraflarla tertip ettiği çeşitli şenlikler vasıtasıyla tebaasına müjdeli haberi ilan edip, halkın heyecan ve merakla beklediği eğlenceler düzenlenmiştir. Yabancı devletlerin tebrikleri kabul edilmiş ve devletler düzenlenen törenlere temsilcileriyle katılmışlardır. Bu makalede, Sultan Abdülaziz’in (1861-1876) ilk kızı Saliha Sultan’ın doğum ve düğün törenleri, bu konuda çok kıymetli bilgiler veren arşiv belgeleri, devrin gazeteleri ve ikincil kaynaklardan yararlanılarak ele alındı. Bu sayede XIX. yüzyılın ikinci yarısında gerçekleşen iki ayrı merasim ve bunlar arasındaki farklar ile bir sultanın merasimlerinin portresi ve hanedan içerisinde değişen dengeler ile devletin içinde bulunduğu mali vaziyet gibi törenleri doğrudan etkileyen parametreler üzerinden söz konusu merasimleri irdeleme imkânı elde edildi., Being born and tying the knot are important turning points for all people and have been celebrated in many cultures for centuries with different customs and rituals. When it comes to the great empires, these ceremonies witnessed magnificent festivities. The birth and wedding ceremonies of the dynasty members, which had an important place in the Ottoman State tradition, were meticulously celebrated, too. The state used to declare the good news to its subjects through various festivals organized with great expenses, and organize entertainments that the public expected with excitement and curiosity. Congratulations from foreign states were accepted and states participated in the ceremonies with their representatives. In this article, Sultan Abdülaziz (1861-1876)’s first daughter Saliha Sultan’s birth and wedding ceremonies were handled by making use of the archive documents, the newspapers of the period and the secondary sources that provided very valuable information on this subject. In this way, it was possible to examine the ceremonies in question through the parameters directly affecting the ceremonies such as the changing balances in the dynasty and the financial situation of the state as well as the two different ceremonies that took place in the second half of the 19th century and the differences between them and a Sultan’s portrait of the ceremonies.

We wstępie przedstawiono obszerny przegląd różnych podejść do badania święta, festiwalu. In the introduction is presented a wide-ranging overview of approaches to the study of feast, festival.

The Europeans are now exposed to ideological influence that liberates them of all forms of official collective identity: religious, ethnic, national, and recently even gender one. National cultures are gradually disappearing and giving way to sub-ethnic cultures, e.g. the Basques in Spain, Alemanni and Frisians in Germany, Székely in Hungary and Romania. The author proves that developing festival culture in modern Europe may provide an effective means of preserving vital national differences. Without recognising these national cultural differences, the European civilisation is doomed in the globalised world. &nbsp

L’œuvre d’Albert Cohen fait une très large place à la cuisine et nombreuses sont les pages consacrées à la nourriture préparée, occidentale ou orientale, ou à ses modes de préparation. Les enjeux d’une telle représentation sont multiples, et ont trait tant à une conception de la vie et de la mort qu’à une pratique de la langue. Mais c’est aussi dans des pratiques contradictoires du banquet, de l’invitation, de la dépense, et de la convivialité que se joue une discordance fondamentale par laquelle la cuisine devient un élément subversif de l’univers qui l’a produite. Albert Cohen’s work deals frequently with food and cuisine. Many pages show western or eastern food and the way it is prepared. These images are linked to a specific vision of life and death, as well as to a specific way to write. But it is also in contradictory modes of feasting, inviting, spending and socializing that a fondamental dissonance plays out, and that cuisine becomes a subversive element.

В статье рассматриваются гендерные различия в традиционной религиозной обрядности осетинского народа. Участие женщин в сакральных практиках намного значительнее, чем принято считать. Недооценка роли женщины в религиозной жизни общества обусловлена устоявшимися стереотипами, в основе которых лежит представление о том, что место женщины в этой сфере второстепенно и является всего лишь производной от мужской, главенствующей роли. Женская обрядность сопровождалась ритуальными действиями, содержание которых менялось в зависимости от аграрного календаря. Зимой и весной они были связаны с необходимостью уберечь нивы от оползней и наводнений, успешным прорастанием злаков, летом с просьбами к небесным силам уберечь нивы от града и засухи, а осенью с магическими действиями, направленными на сохранность урожая, защиту зерна от грызунов и червей. Женщина начинала участвовать в сакральных практиках уже в течение первого года после замужества. Молодая невестка в качестве субъекта обрядовых действий впервые выступала во время празднования Доныскъфн. Именно с этого дня молодая женщина формально допускалась в сакральную сферу своей новой семьи, а через нее и в религиозную жизнь всего сельского общества. В Осетии помимо ситуационной обрядности, вызываемой текущими проблемами (ливни, засуха), существовали ежегодные, имевшие строгие временные координаты, женские праздники. Среди последних наиболее известны Остлти кувд и Фыдуани. В основном женщины всегда находились в числе активных участников всех ритуалов, кроме тех, где участие мужчин было исключительным. Но даже в этом случае женщины вносят свой вклад в отправление обряда посредством выпекания ритуальных пирогов, приготовления хмельных напитков. Особенностью части обрядов аграрных верований с участием женщин была их эротическая составляющая. Это было обусловлено представлениями о плодовитости природы, которую необходимо стимулировать эротическими действиями. Рассмотренный в статье материал позволяет сделать вывод о том, что в осетинском обществе женская сакральность была объективной реальностью, при этом она отличалась от мужской, являясь ее ярким дополнением., Womens participation in sacred practices could have been much more significant than it is commonly believed. The underestimation of the role of women in the religious life of the society is due to the established stereotypes, which are based on the idea that the place of women in this area is secondary and subordinate to the dominant role of men. Female ritualism was accompanied by sacral actions the contents of which varied according to the agrarian calendar. During winter and spring they were related to the need to protect crop field from flow slides and floods, to provide successful seeds germination, in summer to request the heavenly host to protect crop fields from hail and drought, in autumn to provide magical actions, focused on keeping harvest in safety, protecting corn from rodents and worms. Woman would become involved in sacral practices during the first year after her marriage. As a participant of ritual actions a young wife appeared for the first time during the celebration of Donyskafan. From that day on young woman was allowed to sacral sphere of her new family, and through this sphere to the religious life of the whole rural community. Besides situational ritualism, caused by current problems (rainstorms, drought), annual female holidays existed in Ossetia. The most famous among them are Ostalty Kuvd and Fyduani. Mostly, women were important participants in rituals, except exclusively mens ceremonies. But even in these cases, women gave a boost in ceremonies by baking ritual pies, brewing hopped beverages. Rituals of agricultural beliefs were often accompanied by erotic actions, which in accordance with the ideas of the fertility of nature were supposed to stimulate it. The material of the article suggests that special female sacralization existed in the Ossetian society, which differed from the male sacralization, being its objective complement., №31(70) (2019)

Today the traditional beliefs, customs and rites relating to the harvest time are very limited as their contemporary functions and dimension have changed. The authoress is interested in the transformation process of a harvest festival that is typical of the old rural communities. The harvest festival still crowns the labours of farming and is a form of solemn thanksgiving for harvested crops but today's celebration is not accompanied with any magical practices that would bring a good harvest next year. Ritual songs are becoming obsolete and the harvesting women, if any, no longer need any orations addressed to a landlord. The customs of baking bread and making crown-shaped wreaths have survived. The contemporary farmers associate the entire celebration with the church ceremony. Harvest festivals are ogranized at the local, regional and country level (the presidential Spała Harvest Festival) as well as at the religious one (diocesan harvest festivals). It is a carefully prepared show, a national holiday that attracts not only the inhabitants of the village and the people professionally involved in agriculture, but also residents of the city. Nowadays, this unique show has a number of functions: religious, entertaining, intergrative and political, and these functions are mostly highlighted in the contemporary media.

Svrha ovoga rada je ustanoviti temeljni razlog Platonove izjave da je filozofija najveća muzika. Smatrajući da je glavni uzrok pretpostavljenoj nejasnoći te tvrdnje drugačije poimanje muzike i filozofije kod Platona u odnosu na današnje, autor najprije izlaže izvorni grčki pojam muzike uspoređujući ga sa suvremenim. U drugom dijelu istražuje Platonov odnos prema muzici, ispitujući kakvu joj je ulogu dodijelio u svojoj filozofiji. Pokazuje se kako je uvriježena predodžba o Platonovu omalovažavanju pjesništva pogrešna. Svoje viđenje slo­ženijeg i pozitivnijeg Platonova odnosa prema muzici autor povezuje s njegovim političkim favoriziranjem frigijskog modusa, otkrivajući u tome slabo zapažen dionizijski aspekt kod Platona. Zaključuje se da tek uz brižljivu kulturološku kontekstualizaciju grčke filozofije postaje jasno zašto je ona za Platona bila najveća muzika., The purpose of this paper is to establish a fundamental reason for Plato’s claim that philosophy is the greatest music. Holding that the main reason for its supposed unclearness is in fact a discrepancy in understanding of music and philosophy in Plato in respect to modern meaning, author firstly elaborates on the original Greek notion on music and compares it with the contemporary one. In the second part of the paper, author explored Plato’s relationship with music, examining what role did he give to the music in his philosophy. It turns out that the traditional view of Plato’s negative attitude towards music is false. Author provides a reader with a more complex analysis of the problem and offers a positive view on music in respect to Plato, which he then links to Plato’s political preference of Phrygian mode, pointing towards rarely observed Dionysian aspect in Plato’s thought. Only a proper cultural contextualization of Greek philosophy can get us closer to understanding why, for Plato, philosophy was greatest kind of music.

Objective Electroconvulsive therapy (ECT) is the most rapid and effective antidepressant treatment but with concerns about cognitive adverse effects. A new form of ECT, focal electrically administered seizure therapy (FEAST), was designed to increase the focality of stimulation and better match stimulus parameters with neurophysiology. We recently reported on the safety and feasibility of FEAST in a cohort (n = 17) of depressed patients. We now report on the safety, feasibility, preliminary efficacy, and cognitive effects of FEAST in a new cohort. Methods Open-label FEAST was administered to 20 depressed adults (6 men; 3 with bipolar disorder; age 49.1 ± 10.6 years). Clinical and cognitive assessments were obtained at baseline and end of course. Time to orientation recovery was assessed at each treatment. Nonresponders switched to conventional ECT. Results Participants tolerated the treatment well with no dropouts. Five patients (25%) transitioned from FEAST to conventional ECT due to inadequate response. After FEAST (mean, 9.3 ± 3.5 sessions; range, 4–14), there was a 58.1% ± 36.0% improvement in Hamilton Rating Scale for Depression scores compared with that in the baseline (P < 0.0001); 13 (65%) of 20 patients met response criteria, and 11 (55%) of 20 met remission criteria. Patients achieved reorientation (4 of 5 items) in 4.4 ± 3.0 minutes (median, 4.5 minutes), timed from eyes opening. There was no deterioration in neuropsychological measures. Conclusions These findings provide further support for the safety and efficacy of FEAST. The remission and response rates were in the range found using conventional ECT, and the time to reorientation may be quicker. However, without a randomized comparison group, conclusions are tentative.

espanolEste articulo pretende ofrecer una lectura novedosa sobre la metafora “fiesta” en Nietzsche que tradicionalmente se ha limitado a una interpretacion con una optica antropologica. Partiendo del tratamiento que hace Nietzsche en algunos fragmentos postumos de los ultimos anos, proponemos desligar la idea de fiesta de la idea de comunidad y plantearla mas alla de la comunidad ya que entendemos que para el pensamiento nietzscheano toda forma de comunidad es deudora del instinto de rebano. EnglishThis article aims to offer a new reading of the metaphor “feast” in Nietzsche’s work that has traditionally been limited to an interpretation with an anthropological perspective. From Nietzsche’s treatment in some posthumous fragments of his last years, we propose to separate the idea of “feast” from the idea of community and offer it beyond the community since we understand that, for the nietzschean thought, any form of community is bound to the instinct of the herd.

Статья иллюстрирует осмысление христианской Пасхи в IV в. на основании трудов свт. Григория Богослова — представителя плеяды великих каппадокийцев. В ней анализируется текст пасхальных проповедей святителя. Выявляется особенность этих проповедей: тема Пасхи сопряжена с темой Божия домостроительства, а Пасха, духовно понимаемая как «переход» от дольнего к горнему, является, с точки зрения свт. Григория Богослова, процессом нашего спасения, конечная цель которого — обожение человека. Исследуется, какое значение, святитель придает, во-первых, «сродству» Ветхого и Нового Заветов в Божием домостроительстве, а во-вторых, Жертве Христовой в деле нашего спасения, образ которой святитель раскрывает на материале ветхозаветного пасхального установления, истолковывая его в свете христоцентрического понимания всего Священного Писания. Отмечается смысловое разграничение Пасхи и еженедельного праздника Воскресения Христова на примере богословского различия Пасхи и Антипасхи. В проповедях Григория Богослова выделяется трехаспектность Пасхи: Пасха — жертва, Пасха — событие и Пасха — праздник., This paper illustrates the comprehension of Christian Easter in the fourth century through the works of St. Gregory the Theologian — one of the great Cappadocian Fathers. The paper analyses the text of St. Gregory paschal orations. The analysis reveals one special feature that the theme of Easter is closely connected with divine economy, and Pascha, spiritually regarded as passing over «from things below to things above», is, from the point of view of St. Gregory, the process of our salvation, the ultimate purpose of which is deification of the human. The paper explores the significance that St. Gregory attached, firstly, to the unity of the Old and New Testaments in God’s economy, and secondly, Christ’s Sacrifice for our salvation. The image of this Sacrifice is revealed by St. Gregory through the Old Testament establishment of the Passover and this establishment is interpreted in the light of the Christocentric understanding of all the Holy Scriptures. The paper clarifies the distinction between Easter and a weekly celebration of the resurrection of Christ through the example of the theological difference between Pascha and Antipascha (Second Sunday of Easter). Three aspects of Easter are highlighted in the orations of St. Gregory: sacrifice, event and feast.

Şölende katılımcı, organizatör ve seyirci olarak üç aktör bulunmaktadır. Her birinin ayrı birer fonksiyonu vardır. Tezimizde katılımcı olarak âşıkların diğer iki aktöre ve kendilerine nasıl baktığı şölen kültürü ekseninde tespit edilmeye çalışılmıştır. Tezimizin sorunsalı öncelikle şölen kültürü ve âşıklıkla ilgili literatüre yer verip, âşıkların şölen ve âşıklık kültüründeki yerleri ve işlevleri sorgulanıp, şölen kültürünün ve âşıklık geleneğinin geçmişten günümüze hangi merhalelerden geçtiği ve elektronik kültür ortamının yaşandığı 21. yüzyıl dünyasında nasıl bir pozisyon alacağıdır. Değişen çağa ve şartlara uyum sağlamaya çalışan âşıklığın bir yaşam biçimi olarak kabul edilmekten ziyade ekonomik sebeplerin daha önde tutulduğu yeni bir dönemi yaşadığı da görülmektedir. Özellikle Konya'da başlayan ülke çapındaki âşık şölenleri, kahvehanelerin gelenekteki rolünü devralmıştır. Daha sonra yurdun birçok yerinde âşık şölenleri düzenlenmeye başlamıştır. Genellikle belediyeler ve çeşitli derneklerin organizasyonunu üstlendiği bu etkinliklerin sayısı sürekli artmaktadır. İlk iki bölümde şölen ve âşıklık geleneğinin Türk-Müslüman coğrafyada ve Avrupa'daki tarihsel ve sosyolojik arka planına derinlemesine bakılıp diğer toplumlara da yüzeysel olarak değinilip, ilgili literatüre bakıldıktan sonra, üçüncü bölümde şölen aktörü olarak âşıklar ve âşıklık geleneği; şölenin yaratıcısı, mekânı ve ritüeli bağlamında 1966 yılından beri Konya'da düzenlenen "Türkiye Âşıklar Bayramı"nın sonuncusu olan 20-21 Ekim 2017 tarihinde yine Konya'da gerçekleştirilen şölene katılan âşıklarla yapılan derinlemesine (Enformel, Biçimsel Olmayan) görüşmeden elde edilen veriler yorumlanmaktadır. Anahtar Kelimeler: Şölen, Âşık, Gelenek, Kültür, Ritüel, There are three actors as participants, organizers and spectators at feast. Each has a separate function. In our thesis, it is tried to determine how minstrels view the two other actors and themselves as a participant in the axis of the feast culture. Problematique of our thesis is firstly giving the literature of feast culture and minstrelsy, questioning the places and functions of minstrels at the culture of minstrelsy and feast, what stages of feast culture and minstrelsy tradition has passed from day to day and what kind of position it will take in the world of 21st century where the electronic culture environment is lived. It is seen that there is also a new era in which economic considerations are more prevalent rather than accepting minstrelsy as a life style as minstrels are trying to adapt changing ages and conditions. Country-wide minstrel feasts, started particularly in the city of Konya, took over the role of the coffee houses. Then feasts of minstrel have been held in many parts of the country The number of these events, which are usually organized by municipalities and various associations, is constantly increasing. In the first two chapters, the traditions of feast and minstrel are deeply examined in the historical and sociological background of the Turkish-Muslim geography and Europe, and other societies are superficially touched, and the related literature is examined. In the context of the creator of the feast, place and ritual, the data, obtained from in-depth interviews (informal, non-formal) with minstrels participating in the feast named "Turkey Minstrel Feast" on 20-21 October 2017 in Konya since 1966, are explained. Keywords: Feast, Minstrel, Tradition, Culture, Ritual

Submitted by Boris Flegr (boris@uerj.br) on 2021-01-07T00:01:18Z No. of bitstreams: 2 Dissertacao Denise David Caxias GEOGRAFIA Parte 1.pdf: 2293138 bytes, checksum: 769952d696eb73a1728bef80d8635dfe (MD5) Dissertacao Denise David Caxias GEOGRAFIA Parte 2.pdf: 1612037 bytes, checksum: 2010569d7e57474b429d100625a06aad (MD5) Made available in DSpace on 2021-01-07T00:01:18Z (GMT). No. of bitstreams: 2 Dissertacao Denise David Caxias GEOGRAFIA Parte 1.pdf: 2293138 bytes, checksum: 769952d696eb73a1728bef80d8635dfe (MD5) Dissertacao Denise David Caxias GEOGRAFIA Parte 2.pdf: 1612037 bytes, checksum: 2010569d7e57474b429d100625a06aad (MD5) Previous issue date: 2018-04-27 Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de Janeiro This master s degree dissertation had as its object to comprehend Popular Catholic Feast s distincts territorialities at Niteroi City as well the urban production of space, from the dynamic of religious cultural practices. As case studies, it has been analyzed São Jorge s and São Pedro s Feast, that take place, respectively, at the central area and at Jurujuba s neighborhood. It was highlighted the debate of cultural circularity, political struggle and social representation in both feasts. The methodological procedures adopted were: observation field interviews, documental research at O Fluminense newspaper, books, and different collections of the subject. The last decade (2007-2017) was de fragment of time chosen for analysis, where we had sought to dialogue with the changes that had been occurred, contrasting with the feast traditions origins history. The research s center stroke at different symbolical and material territorialities religious cultural practices and the political, economical and social conflicts that are produced and reproduced by the Feast. This way, we concluded the importance of signs and meanings of religious cultural practices for the embodiment of symbolic representations in the production of space. A presente dissertação tem como objetivo compreender as distintas territorialidades de duas Festas Católicas Populares na cidade de Niterói. Assim como, a produção do espaço citadino a partir da dinâmica das práticas culturais religiosas. Como estudo de caso, foram analisadas as Festas de São Jorge e de São Pedro que ocorrem, respectivamente, no bairro centro e no bairro de Jurujuba. Evidenciou-se as discussões de circularidade cultural e disputas políticas e representação social nas duas festas. Os procedimentos metodológicos que adotamos foram a observação de campo, entrevistas, pesquisa documental no jornal O Fluminense, livros e acervos diversos sobre o tema. A última década (2007-2017) foi recorte histórico escolhido, onde buscamos dialogar com as mudanças ocorridas, traçando uma dialética com a história da origem da tradição festiva. O centro da pesquisa focou-se nas diferentes territorialidades simbólicas e materiais (as práticas culturais religiosas) e os conflitos políticos, econômicos e sociais que a Festa produz e re-produz. Assim sendo, constatamos a importância dos signos e significados das práticas culturais religiosas para a materialização das representações simbólicas na produção do espaço.

Purpose of the article: the systematization of existing works, the comprehension of the cultural and historical dynamics of the phenomenon of mass holidays in the context of the issue of the integrity of the holiday as a cultural phenomenon, consideration of the essential content, structure and functional components of the holiday as a mass action. Methodology: general scientific principles of systematization and generalization of the problem under study. The work uses the works of foreign and Ukrainian researchers, which analyze the general theoretical and methodological issues of the essence of the mass holiday. An interdisciplinary approach, which provides a comprehensive analysis of the stated problem with the broad involvement of scientific works on cultural studies, history of culture, aesthetics, as well as the sociology of culture, plays a significant role in understanding the phenomenon of "holiday." The historical-cultural method made it possible to follow the tendencies of the development of the holiday as a mass action. The structural-functional method is used to clarify the role and functions of the holiday in different historical epochs, including in modern culture. The sophisticated approach is determined by the research topic: of the need to systematize existing works on the phenomenon of the holiday. Scientific novelty of research is to understand the phenomenon of mass holidays from the modern theoretical positions. Conclusions. The holidays retain their heuristic influence in modern studies, especially as regards the understanding of the cultural, anthropological and social foundations of the holiday and its functional range as a phenomenon of cultural existence of man. The holiday is an ideal world, a model of outlook and worldview of both a particular individual and society in general, because the potential of the holiday in the cultural life of man is multidimensional: it is a source of renewal of physical forces, that is, it has a recreational function, helps to understand the essence of being and time, harmonize life, contributes to creating an atmosphere of friendlycommunication., Цель работы – систематизация существующих работ по осмыслению культурно-исторической динамики массовых праздников в контексте вопроса целостности праздника как феномена культуры, рассмотрение его сущностного наполнения, структуры и функциональных компонентов как массового действа. Методология вклю-чает общенаучные принципы систематизации и обобщения исследуемой проблемы. В работе использованы раз-работки зарубежных и украинских исследователей, в которых анализируются общетеоретические и методологи-ческие проблемы сущности массового праздника. Значительную роль в осмыслении феномена "праздник" играет междисциплинарный подход, с помощью которого осуществляется всесторонний анализ заявленной проблемы с широким привлечением научных работ по искусствоведению, культурологии, истории культуры, эстетики, а также социологии культуры. Историко-культурный метод дал возможность проследить тенденции развития праздника как массового действа. Структурно-функциональный метод используется для выяснения роли и функций празд-ника в разные исторические эпохи, в том числе в современной культуре. Комплексный подход обусловлен темой исследования – потребностью в систематизации существующих работ, посвященных изучению феномена празд-ника. Научная новизна исследования состоит в осмыслении феномена массовых праздников и зрелищ с совре-менных теоретических позиций. Выводы. Праздники сохраняют свое эвристическое влияние в современных исследованиях, особенно в понимании культурных, антропологических и социальных основ праздника и его фун-кционального диапазона как феномена культурного бытия человека. Праздник – это идеальный мир, это модель мировоззрения и миропонимания как конкретного индивида, так и общества в целом, ведь потенциал праздника в культурном бытии человека является многомерным: он является источником восстановления физических сил, то есть имеет рекреационную функцию, помогает понять сущность бытия и времени, гармонизировать жизнь, способствует созданию атмосферы дружескойкоммуникации., Мета роботи – систематизація існуючих робіт щодо осмислення культурно-історичної динаміки масових свят у контексті цілісності свята як феномена культури, розгляд його сутнісного наповнення, структури і функціо-нальних компонентів як масового дійства. Методологія включає загальнонаукові принципи систематизації та уза-гальнення досліджуваної проблеми. Використано розробки зарубіжних та українських дослідників, в яких аналізу-ються загальнотеоретичні та методологічні проблеми сутності масового свята. Значну роль в осмисленні феномена "свято" відіграє міждисциплінарний підхід, за допомогою якого здійснюється всебічний аналіз пробле-ми з широким залученням наукових доробків з мистецтвознавства, культурології, історії культури, естетики, а та-кож соціології культури. Історико-культурний метод дав можливість прослідкувати тенденції розвитку свята як масового дійства. Структурно-функціональний метод використовується для з’ясування ролі та функцій свята в різні історичні епохи, у тому числі в сучасній культурі. Комплексний підхід зумовлений темою дослідження – пот-ребою у систематизації існуючих праць щодо феномена свята. Наукова новизна дослідження полягає в осмис-ленні феномена масових свят з сучасних теоретичних позицій. Висновки. Свята зберігають свій евристичний вплив у сучасних дослідженнях, особливо щодо розуміння культурних, антропологічних і соціальних основ свята та його функціонального діапазону як феномена культурного буття людини. Свято – ідеальний світ, модель світо-гляду й світорозуміння як конкретного індивіда, так і суспільства у цілому, адже потенціал свята в культурному бутті людини є багатовимірним: воно є джерелом відновлення фізичних сил, тобто має рекреаційну функцію, до-помагає збагнути сутність буття та часу, гармонізувати життя, сприяє створенню атмосфери дружньої комунікації.

The article focuses on Il mondo salvato dai ragazzini considered from a socioanthropological point of view. It tries to define the dynamics of revolutionary feast that inspire the work of Morante. We point out the charismatic nature of the boys and their disposition simoultaneusly sacred and profane. The discourse about the boys oversteps the young rebellion of 1968 and becomes an analysis on history (and on the limits of some types of historical operation) at which Morante opposes the poetr. Lo studio prende in esame Il mondo salvato dai ragazzini secondo una prospettiva socioantropologica, preoccupandosi di porre in luce le dinamiche della festa rivoluzionaria, sottese all’opera morantiana. In particolare, si sottolinea il carattere carismatico, ambiguamente sacro e profano, dei ragazzini morantiani, in un fenomeno che oltrepassa la ribellione giovanilistica sessantottina per farsi discorso sulla storia (e sui limiti di alcune operazioni storiografiche), a cui Morante contrappone evidentemente la “poesia”.

El sentido de este estudio de carácter económico pero vocación cultural es constatar en un plano escasamente trabajado, el de la historia de la fiesta, cuál era el grado de integración de los portugueses en la sociedad sevillana, sus rasgos identitarios y su posición económica en el período comprendido entre los últimos años del siglo XVII y el primer tercio del siglo XVIII. El objetivo de esta comunicación no es otro que observar el comportamiento de la nación portuguesa en la dimensión ritual y festiva, representada por antonomasia en la principal de sus fiestas anuales, la de su santo patrón. Para ello, se analizará de forma seriada la evolución de la inversión en cada uno de los elementos del fasto a través de la documentación administrativa, en relación con el contexto The reason of this paper, both on economy and culture, is verifying –in a not much studied area- the level of integration of Portuguese people in Sevillian society, their features of identity and their economic position in the period between the end of XVIIth and the beginning of XVIIIth century. The deal of this paper is studying behaviour of Portuguese nation in the ritual and festive dimensión, exemplified by the main annual feast, their patron saint’s. Therefore, we will analyze in series the evolution of the investment in every component of pomp through administrative documentation, related to the context. Ministerio de Economía y Competitividad HAR2013-41342-PÁG

En la Baja Edad Media, la caballería ocupó con plena madurez el papel político-militar al que había ido accediendo como máximo estamento civil. La imagen lúdica de la institución se incorporó a su repertorio iconográfico representativo y el fasto caballeresco, como producción artística, se convir - tió en el medio de expresión estética por excelencia de la fiesta tardogótica. Presentamos este episodio interdisciplinar entre el medio guerrero y el precortesano del estamento caballeresco y su cultura de la guerra, a través de la reutilización de materiales, estructuras y estrategias militares con tratamiento y finalidad artística que las fuentes gráficas y escritas nos ofrecen. In the late Middle Ages, chivalry fully assumed the political-military role which it had gradually attained as supreme civil class. The ludic imagery of this institution was incorporated into its repre- sentative iconographic repertoire and chivalric pageantry, considered as an artistic production, be- came par excellence the means of aesthetic expression of late Gothic festivals. This paper presents an interdisciplinary episode dealing with both chivalry’s warlike and pre-courtly means and culture of war through the artistically purposed reuse of materials, structures and military strategies provided by graphic and written sources.

Three narrators from Jalisco, representative of the best Mexican narrative of the fifties and sixties, Agustín Yáñez, Juan Rulfo and Juan José Arreola, tackle the festive subject matter in part of their work. Yáñez will do this in some of the stories of Los sentidos al aire, Rulfo will dwell on an aura of doom of the festive in some scenes of Pedro Páramo, as in some stories of El Llano en llamas, and, lastly, Arreola, in his novel La feria, will resort to Zapotlán festivities to stand out the idiosyncratic as well as the confrontation between the religious and the festive. There is a great number of coincidencies among the texts mentioned, and we will deal with them, but, mainly, we want to stand out the value of the idiosyncratic that converge on their stories to tackle the same topic, the different atmosphere and perspectives as well as narrative strategies. All in all, we want to identify their different rhetorical abilities to get to the bottom the metaphoric value of the festive. Tres narradores jaliscienses, representantes de la mejor narrativa mexicana de los años cincuenta y sesenta -Agustín Yáñez, Juan Rulfo y Juan José Arreola-, abordan la temática de lo festivo en parte de su obra. Yáñez lo hace en algunos de los relatos de Los sentidos al aire; Rulfo se detiene en el malditismo de lo festivo en algunas escenas de Pedro Páramo así como también en algunos relatos de El Llano en llamas. Por su parte Juan José Arreola recurrirá en su novela La feria a las festividades de Zapotlán para resaltar el valor de lo idiosincrático así como la pugna entre lo religioso y lo festivo. Numerosos son los puntos de concurrencia entre los textos citados, y a ellos acudiremos, pero principalmente queremos resaltar los diferentes tonos que convergen en sus ficciones para abordar un mismo tema, las diversas atmósferas y perspectivas así como las estrategias narrativas. En definitiva, reconocer sus diferentes capacidades retóricas para desentrañar el valor metafórico de la fiesta.