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(1910 - 1943), Bildhauer

Prikaz uredničke knjige Ljiljane Marks: Križi lete po nebu. Molitvice iz Dubrovačkoga primorja, ur. Ljiljana Marks, Matica hrvatska – ogranak Dubrovnik, Dubrovnik 2011., 215 str.

Prikaz života i rada znamenite folkloristice i književne teoretičarke i povjesničarke te književnice M. Bošković-Stulli, koja je preminula u kolovozu 2012. Iscrpno se navode podaci iz njezine biografije te opisuje i procjenjuje njezin prinos skupljanju i očuvanju narodnoga blaga u nacionalnoj kulturi, a posebno nezaobilazan teorijski pristup i znanstvena valorizacija usmene književnosti unutar cjelokupnoga korpusa hrvatske književnosti.

The immediate cause for the paper is the recently published book about Lastovo Carnival by Iva Niemčić. The intention was to use the occasion in order to fill up the gaps caused by time span and to reconsider previous scholarly positions. The comparison of the available descriptions and other accessible data is given in order to point at the subtle changes of Carnival structure. Comparing Niemčić’s general conclusions with his own, the author finds no major discrepancies – conclusions support each other in general statement about persistent variations within Lastovo Carnival. Those subtle changes are extremely important: they are indicators of a living practice typical for traditional culture. Moreover, the changes of rules and their rigidity enable the transition of ritual to theatre and back. Just as it happened in the ancient Greece long ago, the theatre is reborn from ritual on the island of Lastovo in the middle of the 20th century. But, in the seventies the trend has changed - the Lastovo islanders became aware of the values of the Carnival custom. The new rigidity of rules reverses the process – Carnival drama disappears, ritual returns. Pokladari are pleading for strict rules in order to preserve their tradition. Officialism is a double-edged sword and we can only hope it will not cut off those subtle changes that divide a living Carnival practice from petrified cultural monuments.

The tennis analogy serves as a framework for theoretical elaboration. Orko and macić – the two imaginary beings from Croatian (and Mediterranean) oral tradition – do share many resemblances and mutual differences with golem and homunculus. The latter two originate from kabbalah and alchemy, and thus – according to enlightened modernist classifications – inevitably belong to literary fiction. Nowadays, the literary net is fading under the postmodern pressure of interdisciplinary globalization and its height cannot be measured: the pairs are blending into common mythical playground. The idea of free market aspires to become the new materialist deity, and it renounces the very existence of spirituality – even within human brain. Religion, mythology, art and literature are oversimplified to ideology. The imaginary beings (both in literature and in belief narratives) cease to be the relevant subject in Humanities, and they have to make room for real humans – narrators and their social context. On the other hand, the arrogant anthropologization of our studies bears no proportion to the spontaneous remythologization in society. Who are the real, pure humans, is still an open question. The otherness is still within us, and the deprived imaginary beings can strike back. They can use the anthropocentric hubris of neoliberalism and return as superior “man-made humans”. A “new singularity” (Kurzweil 2005) might transcend human biology by combining the three important technologies of the 21st century: genetics, nanotechnology, and robotics (including artificial intelligence).

Мета моєї роботи – представити своє бачення стану та тенденцій міфологічних досліджень у хорватській науці, використовуючи ґрунтовну теоретичну базу, звичайно, без жодних претензій на повне або універсальне визнання. Ідеться про власну думку, робочий коментар.

Who or what sets the priorities of the profession? The market, politics and scholars. A historical review of the profession’s priorities from 1948 to the present day on the example of the Zagreb Institute of Ethnology and Folklore Research. Interpretation of old priorities could well be of help in establishing the new ones.

Enciklopedijska natuknica o hrvatskom Institutu za etnologiju i folkloristiku u Zagrebu.

A new step in the interpretation of Carnival period is possible in the controversial scope of biopolitics, adapting the theories given by R. Girard and G. Agamben. Taken biopolitically, Carnival is a double-edged blade: it can help the oppressor to reduce or to redirect the political tension, and it can help the oppressed to endure the pressure – or to oppose and protest unpunished. The Carnival use of bare (or naked) life and human body against the norms and social conventions is obvious. .The impact on the ruling order is only a matter of measure: a successful vaccination or a deadly poison.

The tennis analogy serves as a framework for theoretical elaboration. Orko and macić – the two imaginary beings from Croatian (and Mediterranean) oral tradition – do share many resemblances and mutual differences with golem and homunculus. The latter two originate from kabbalah and alchemy, and thus – according to enlightened modernist classifications – inevitably belong to literary fiction. Nowadays, the literary net is fading under the postmodern pressure of interdisciplinary globalization and its height cannot be measured: the pairs are blending into common mythical playground. The idea of free market aspires to become the new materialist deity, and it renounces the very existence of spirituality – even within human brain. Religion, mythology, art and literature are oversimplified to ideology. The imaginary beings (both in literature and in belief narratives) cease to be the relevant subject in Humanities, and they have to make room for real humans – narrators and their social context. On the other hand, the arrogant anthropologization of our studies bears no proportion to the spontaneous remythologization in society. Who are the real, pure humans, is still an open question. The otherness is still within us, and the deprived imaginary beings can strike back. They can use the anthropocentric hubris of neoliberalism and return as superior “man-made humans”. A “new singularity” (Kurzweil 2005) might transcend human biology by combining the three important technologies of the 21st century: genetics, nanotechnology, and robotics (including artificial intelligence).

Enciklopedijska jedinica o životu i djelu Melkiora Lucianovića.

Enciklopedijska natuknica o folklornom kazalištu.

Priopćenje razmatra problem dvaju prologa Držićevu Dundu Maroju, posebno temu opreke ljudi nazbilj i ljudi nahvao u Negromantovoj priči o Starim Indijama. Nakon raščlambe dvaju ključnih komentara (Ž. Jeličića i L. Košute) pristupam Dundu Maroju kao dramskome tekstu u karnevalskom kontekstu, što omogućuje potpunije razumijevanje mitske priče u prvome prologu. Uzimajući u obzir dvije glavne odrednice karnevala (magijsku i kritičku) te prepletanje učene i narodne kulture u karnevalu tumačim govor Dugog Nosa kao sinergiju mita i politike. Mitska se dimenzija iskazuje na razinama dviju kultura (učene i narodne) – te se razine stvaralački ujedinjuju u Negromantovom iskazu o sukobu ljudi nazbilj i ljudi nahvao u onostranom svijetu Starih Indija. Držić pod negromantskom maskom učeno pripovijeda Dubrovčanima o idealnom neoplatonističkom svijetu, ali sukob koji opisuje ne pripada tome učenom svijetu i upućuje na tezu o izravnom uključivanju narodne kulture, konkretnog karnevalskog zbivanja u mitsku priču. Podjela na ljude nazbilj i ljude nahvao odgovara uobičajenoj karnevalskoj opreci lijepih i grubih maškara, a to otvara mogućnost novog tumačenja.

Enciklopedijska jedinica o životu i djelu Nikole Bonifačića Rožina.

enciklopedijska natuknica o životu i djelu

Sixty years of the Institute's existence cannot be described as a mere institutional persistence – it is the history of changes, a perpetuation of paradigmatic shifts. My intention is to rethink those changes. Hence there is a perturbation, a turn-about in the title of the paper. Challenging integration refers mainly to our present situation while my survey comprises diachronic approach. I would rather describe the past six decades as a continuous and complex process of integrating diverse theoretical, political, ethical and other challenges within our small scholarly community, in order to trace that subtle and hidden link which forms the actual identity of our Institute and makes us recognizable both in domestic and in European context., Šezdeset godina postojanja Instituta ne može se opisati kao puka ustrajnost ustanove – to je povijest promjena, kontinuitet smjena paradigmi. Rad iznova razmatra te mijene pa u naslov priopćenja namjerno unosi zbrku, zamjenjuje pojmove. Izazovi integracije uglavnom prizivaju naše sadašnje stanje, a pregled podrazumijeva dijakronijski pristup. Čini se primjerenijim opisati prošlih šest desetljeća kao neprekidan i složen proces integracije, uključivanja različitih teorijskih, političkih, etičkih i drugih izazova u našoj maloj znanstvenoj zajednici. Pokušava pratiti tu krhku, skrivenu poveznicu koja desetljećima gradi današnji identitet Instituta i čini ga prepoznatljivim u domaćem i europskom kontekstu.

A new step in the interpretation of the Carnival period is possible in the controversial scope of biopolitics. Taken biopolitically, Carnival is a double-edged sword: it can help the oppressor to reduce or redirect the political tension, and it can help the oppressed to endure the pressure - or to oppose it and protest unpunished. The carnival use of bare (or naked) life and the human body against the norms and social conventions is obvious. The impact on the ruling order is only a matter of measure: a successful vaccination or a deadly poison. In the book La comunità che viene (1990) Giorgio Agamben turns the old dichotomies (subject-object, potentiality-actuality etc.) inside out, exposing the innate potential in the zone of indistinguishability. The main idea is that “ whatever singularity” , which wants to appropriate belonging itself, its own being-in-language, and thus rejects all identity and every condition of belonging, is the principal enemy of the State. From that point of view, Carnival is a friend of the State. It strengthens the condition of belonging to the community (i.e. the ruling order) and thus helps the State to prevent the potential crisis - as long as the community still accepts the ruling order. If this is not the case, Carnival strengthens the “ coming community” in opposition to sovereignty, which reduces (through the state of exception) qualified life (bios) to bare life (zoe).

Šezdeset godina postojanja instituta ne može se opisati kao puka ustrajnost ustanove – to je povijest promjena, kontinuitet smjena paradigmi. Namjeravam iznova razmotriti te mijene pa sam u naslovu priopćenja namjerno unio zbrku, zamijenio pojmove. Izazovi integracije uglavnom prizivaju naše sadašnje stanje, a moj pregled podrazumijeva dijakronijski pristup. Čini mi se primjerenijim opisati prošlih šest desetljeća kao neprekidan i složen proces integracije, uključivanja različitih teorijskih, političkih, etičkih i drugih izazova u našoj maloj znanstvenoj zajednici. Pokušat ću pratiti tu krhku, skrivenu poveznicu koja desetljećima gradi današnji identitet Instituta i čini nas prepoznatljivima u domaćem i europskom kontekstu.

“ It all started with the doubt (perhaps exaggerated) that the Gods do not know how to talk” 1. The author presents the situation and tendencies in contemporary mythological research. The article starts out from the mythos-logos antithesis and from the twofold conception of the myth as both a fabricated and a sacred story. The allopersonages as characters of diff erent names, who function as markers for the identical element in the structure, are contrasted by the author with the isopersonages bearing names of the same characters, who simultaneously function as markers for diverse elements or semantic strata in the structure. The term sociogony is introduced in analogy to the terms theogony and cosmogony. On the basis of a review of Croatian and mainstream mythological trends, the author perceives two main orientations in mythological research: the historical reconstruction of the Proto-Slavic myth, and research into the myth, mythic consciousness and mythic language in contemporary everyday life. The author supports the idea of diff erentiating mythology and religion and analyses the role of the myth, and scholarship on the myth, in forming national and cultural identity. From that aspect, we can also identify the contemporary transitional scholarly myth in today’ s reconstructions of the unifi ed Proto-Slavic myth. Remythologisation is part of retraditionalisation: Proto-Slavic fellowship is the spiritual solace by which the East responds to the tearing down of the Berlin Wall.

"It all started with the doubt (perhaps exaggerated) that the Gods do not know how to talk" 1. The author presents the situation and tendencies in contemporary mythological research. The article starts out from the mythos-logos antithesis and from the twofold conception of the myth as both a fabricated and a sacred story. The allopersonages as characters of diff erent names, who function as markers for the identical element in the structure, are contrasted by the author with the isopersonages bearing names of the same characters, who simultaneously function as markers for diverse elements or semantic strata in the structure. The term sociogony is introduced in analogy to the terms theogony and cosmogony. On the basis of a review of Croatian and mainstream mythological trends, the author perceives two main orientations in mythological research: the historical reconstruction of the Proto-Slavic myth, and research into the myth, mythic consciousness and mythic language in contemporary everyday life. The author supports the idea of diff erentiating mythology and religion and analyses the role of the myth, and scholarship on the myth, in forming national and cultural identity. From that aspect, we can also identify the contemporary transitional scholarly myth in today’ s reconstructions of the unifi ed Proto-Slavic myth. Remythologisation is part of retraditionalisation: Proto-Slavic fellowship is the spiritual solace by which the East responds to the tearing down of the Berlin Wall.

Metateorija u folkloristici i filozofija umjetnosti. Kazališne konvencije i usmena komunikacija. Inscenacija običaja kao kazališna predstava. Običaji i etnologija u vidokrugu filozofije. Neverbalni aspekti usmenoknjiževne izvedbe. Aurea aetas. Favorizirani i zanemareni žanrovi u usmenoj tradiciji. Problemi etnoteatrologije. O folkloru - šesnaest godina nakon "Metateorije". Zapisano i napisano: problem teksta u folklornom kazalištu. Metode hrvatske etnoteatrologije u europskom kontekstu. Lokalno, regionalno, nacionalno i globalno u folklornome kazalištu. Tekstom o terenu.

A paraphrastic transposition of Solar's « Antinomies of literary values» to the field of folklore studies is given in this paper. The core aim is to show the congruity of theoretical positions and the impact of the professor's critical thought within the small group of his former students, now folklorists at the Institute of Ethnology and Folklore Research in Zagreb. The first part of the text unveils some of the magic of Solar's interdisciplinary trickery, while the body of the text surveys the shifts in the approach to the study of folklore. In the conclusion, the author introduces a new dynamic concept of tradition as a possible value in folkloristics.

Naslov izlaganja je kroatističko-rodna parafraza naslova Solarove knjige Edipova braća i sinovi (Zagreb: Naprijed 1998). Namjera mi je iz šireg teorijskog rakursa skicirati vlastito viđenje “ stanja i tendencija mitoloških istraživanja u hrvatskoj znanosti” , dakako bez pretenzija na potpunost ili univerzalno prihvaćanje. Riječ je o osobnoj prosudbi, o radnome komentaru. U priopćenju će biti riječi (iako ne možda baš tim redom) o temama koje ovdje u sažetku navodim samo kao natuknice: Mythos i logos. Mit i zbilja. Prošlost i sadašnjost: dijakronija i sinkronija mita. Mit kao eskapizam, transpozicija i metafora. Binarna opozicija: svojatanje logosa rezultira projekcijama mita. Mit kao pred-znanost i znanost o mitu. Razum i um: mitska svijest i mitsko mišljenje. Arhetipovi i strukture svetoga. Mit kao Drugi: problemi zastupanja i tumačenja mita. Bavljenje mitovima, mitologijama i teorijama mitova. Mitologija kao napuštena ili poražena religija. Mitologija i bajoslovlje. Kristijanizacija i etička transkripcija poganstva. Simboli otvorena značenja.Veliki i mali bogovi, demoni i čeljad. Sinkretizam mita i kulturni kontekst. Mit, obred, igra, kazalište. Mit, folklor, književnost. Mit i jezik, mit kao priča. Filološke i etnolingvističke re-konstrukcije. Globalno, nacionalno, regionalno i lokalno: religija, mitologija, vjerovanje i predaja. Nadnacionalne i nacionalne mitologije: (pra)slavenska i/ili hrvatska mitologija. Remitologizacija i retradicionalizacija. Mit u tranziciji i mit o tranziciji.

The paper is a revised lecture, held on January 21st 2005 in Mošćenićka Draga and published in Mošćenički zbornik (Lozica 2006). The essential information on the origins and history of Carnival in Europe is given, together with some remarks about the changes in carnival practice, which were caused by political changes. The author explains the carnival terminology, discusses the place of Carnival in Christian calender, writes about the masks of the ancestors and the legacy of the Late Antiquity in carnival customs. He points out some features of the Carnival in general, that have sustained the custom to the present time: the attraction of mask and costume, noisy mock-rebellion, drinking, eating and the exceptional freedom which are so great that the Carnival as the collection of characters and procedures, as well as of standardized and conventional symbols, outlives its forgotten mythological and religious messages and meanings. A distinction between the two main types of Carnival is introduced. These two types sometimes exist as two components of the same event, but rarely merge completely. The very polysemic nature and the durability of carnival features and symbols has made it possible for Carnival to exist outside the traditional way of life, along with the constant historically conditioned changes.

Prikaz autobiografske knjige Maje Bošković-Stulli. Pokazuje se da autorica i u književnome tekstu ostaje (i) znanstvenicom.

Carnival customs are channelled by the calendar to provide a semblance of the commencement of a new annual cycle in society. The historical determinacy of Carnival and its ever-mocking, oppositionist and critical stance towards ruling institutions often bothers the secular powers-that-be. Unlike the Church, which has learned the wisdom of being restrained regarding Carnival issues, politicians sometimes react nervously and heavy-handedly. To them, power is of this world and their comprehension of history is basically linear. The cyclical conception of time as a rhythmic opening and closing of annual circles is unhistorical, creating the impression of eternity and constancy, and offering protection from the terror of history. In contrast, political power is steeped in history, it sets up a new time in a linear manner, commencing with the establishment of authority, and it aspires to progress into eternity. Carnival time has a particular, autonomous status. Similarly to an embassy that enjoys autonomous exterritorial status in a foreign land, Carnival has the autonomy of extra-temporality in its own community. It is a seemingly unhistorical, extra-historical period of the year, a regular annual victory of the cyclical notion of time over the linear, historical time of the ruling order, made possible and conditioned by tradition (although only symbolically). The victory is not an actual one – it is a staged, enacted victory. Carnival is a regular, cyclical state of exception, an annual interregnum regulated by tradition. The sovereign does not proclaim it, though he can try to place a ban on Carnival. Carnival is a simulated, ritualized and controlled justitium, a mock mourning. The practice of annual renewal is based on human understanding of time ; it precedes religious and political systems. The mythical Carnival interregnum cannot be cancelled — it can only be replaced by a genuine, historical interregnum.

Članak je osobno viđenje stanja i tendencija hrvatskih mitoloških istraživanja. Polazi od opreke mythos-logos te od dvojakog poimanja mita kao izmišljene i svete priče. Zalaže se za razlikovanje mitologije i religije te analizira ulogu mita i znanosti o mitu u formiranju nacionalnog i kulturnog identiteta. Na temelju pregleda hrvatskih i svjetskih mitoloških trendova autor primjećuje dva glavna smjera: povijesnu rekonstrukciju praslavenskog mita te istraživanje mita, mitske svijesti i mitskog jezika u suvremenoj svakodnevici.

Tema je članka Slamnigova radio-drama Truncatio ili Marina kruna, praizvedena 16. srpnja 1976. na programu Radio-Zagreba. Autor razlaže suodnos kreacije i tradicije: kako u toj izvrsnoj (i za razumijevanje Slamnigova djela indikativnoj) radio-drami , tako i u povijesnome procesu općenito. Truncatio ili Marina kruna jest uvelike kolektivno ostvarenje, prije svega plod kongenijalne suradnje pisca i redatelja Zvonimira Bajsića, ali i sudjelovanja neuobičajene ekipe različitih humanističkih profesija. Sinkronijska kolektivna kreacija radijske emisije pretapa se s tradicijom kao dijakronijskom kolektivnom kreacijom romance o Marinoj kruni tijekom hrvatske povijesti. Uočavaju se antinomije mita i historije, poganstva i kršćanstva, narodne i gospodske kulture, domaćeg i internacionalnog, domoljublja i ksenofobije, emocije i racionalizacije, identifikacije i distanciranja, svakodnevice i znanosti, usmenosti i literature, folklora i njegove političke uporabe, prošlosti i (uvijek nove) sadašnjosti. Razotkriva se slijed namjera i kompromisa u kreativnoj suradnji pisca i redatelja u uvjetima zagrebačke radijske produkcije te se pojašnjava izostanak uspjeha radio-drame na festivalu Prix Futura u Berlinu.

Prikaz knjige Vitomira Belaja o prahrvatskoj mitologiji.

Godine 1984. provedeno je zajedničko istraživanje pokladnih običaja u okolici Rijeke (Kastavština, Ćićarija) te na jugozapadu Slovenije (Brkini), u suradnji Inštituta za slovensko narodopisje ZRC SAZU iz Ljubljane i Zavoda za istraživanje folklora (danas: Institut za etnologiju i folkloristiku) iz Zagreba. S hrvatske su strane sudjelovali Olga Supek, Lidija Nikočević i Ivan Lozica, a sa slovenske strane Jurij Fikfak. Zamisao je bila istražiti sličnosti i razlike karnevala s obiju strana granice i tako komparativno nadopuniti ranija slovenska i hrvatska istraživanja. Ophodi škoromata i zvončara bili su središnja tema. Međutim, snimljeni filmski i fotografski materijali proširili su taj prvotni interes na širi karnevalski kontekst i potaknuli opsežniju interpretaciju uloge suvremenih karnevala u društvu. Jedan od prvih rezultata takve interpretacije bio je i članak "Tradicija i novi društveni smisao: Pust 1984" Olge Supek-Zupan i Ivana Lozice (1987) koji je polazište ovoga teksta. Godine 2004. (na inicijativu J. Fikfaka i u sklopu bilateralnog slovensko-hrvatskog projekta) obnovljeno je istraživanje na istome području. S hrvatske su strane u njemu sudjelovali Institut za etnologiju i folkloristiku (Ivan Lozica i Joško Ćaleta) te Etnografski muzej Istre iz Pazina (Lidija Nikočević i Olga Orlić). Namjera je bila pratiti kontinuitet pokladnih običaja i zabilježiti promjene u izmijenjenome društvenom kontekstu. Interpretacija rezultata istraživanja iz 1984. i 2004. (s posebnim naglaskom na ulogu glazbe u karnevalu) predmet je ovoga izlaganja.// In 1984 a joint research of the carnival customs in the environs of Rijeka (Kastavština, Ćićarija) and in the south-east of Slovenia (Brkini) was conducted by the Institute of Slovenian Ethnology from Ljubljana and the Institute of Folklore Research (nowadays: Institute of Ethnology and Folklore Research) from Zagreb. The participants were Olga Supek, Lidija Nikočević and Ivan Lozica from Croatia, and Jurij Fikfak from Slovenia. The basic idea was to make research into similarities and differences of the carnival customs on both sides of the frontier, and thus comparatively complete the earlier Slovenian and Croatian researches. The central theme was the processions of bell-ringers (škoromati and zvončari). However, the original interest was extended on a broader carnival context ? due to film and photographic material. A more comprehensive interpretation of the role of the contemporary carnivals in the society has been stimulated. One of the first results of such an interpretation was the article by Olga Supek and Ivan Lozica "Tradition and the new social meaning: Carnival 1984" (1987), which is the starting point of this text. In 2004, the new research on the same area was initiated by J. Fikfak, and performed within the bilateral Slovenian and Croatian project. From Croatian part there was the Institute of Ethnology and Folklore Research from Zagreb (I. Lozica and J. Ćaleta) and Ethnographic Museum of Istria from Pazin (L. Nikočević and O. Orlić). The intention was to trace the continuity of carnival customs and to register the varieties in the changed social context. The interpretation of the results of the research from 1984 and 2004 - with the special stress on the role of music in the carnival - is the topic of the paper.

Članak daje temeljne obavijesti o o podrijetlu i povijesti karnevala u Europi zajedno s nekim napomenama o promjenama u karnevalskoj praksi koje su uzrokovane političkim promjenama. Autor objašnjava karnevalsku terminologiju, raspravlja o mjestu karnevala u kršćanskom kalendaru, piše o maskama predaka i nasljeđu iz kasne antike u karnevalskim običajima. Ističe neke značajke karnevala općenito koje su održale karneval do danas: privlačnost maski i kostima, glasna šaljiva pobuna, pijenje, jedenje i iznimna sloboda koje su tako zabavne da karneval kao skup likova i zbivanja, kao i standardiziranih i uobičajenih simbola, nadživljava svoje zaboravljene mitološke i religijske poruke i značenja.

Priopćenje o kazališnim implikacijama karnevalske uporabe prostora, tijela i riječi.

U radu se raspravlja o razvoju i dosezima hrvatske folkloristike na kraju 19. te u 20. st. Posebna je pozornost dana analizi i valorizaciji rada Instituta za etnologiju i folkloristiku te se propituje njegovo mjesto u zasnivanju znanstvenih istrazivanja i promisljanja folkloristike u Hrvatskoj u 20. st.

Prikaz knjige.

Marulićev spjev dovodi se u kontekst srednjovjekovne tradicije predstavljanja na sajmovima čime se baca novo svjetlo na njegovu žanrovsku pripadnost.

Am Beispiel der numinosen/daemonologischen Wesen aus dem Buch von E. Schneeweis werden die Grenzen des Balkans ueberprueft.

Prikaz povijesti izumrle dubrovačke maske Turica i pokušaj njezina tumačenja.

Izlaganje o problemima izrade dvaju rječnika u okviru projekta 0189002.

Prikaz knjige o pokladama i maskiranju u Sloveniji.

In his article about the role of the Jews in the literary life of the Dubrovnik Republic, the Serbian author M. Pantić was led astray by the frequent and very precise regulations issued by the Dubrovnik authorities concerning the persons disguised as Jews during Easter time.

Knjiga sadrži studije o običajima i mitskim bićima hrvatskih usmenih predaja povezanih uz najstarije segmente hrvatske narodne kulture.

Prikaz knjige Lade Čale Feldman: Euridikini osvrti: o rodnim izvedbama u teoriji, folkloru, književnosti i kazalištu. Naklada MD, Zagreb 2001.

U tekstu se prosuđuju tragovi nekad vrlo rasprostranjenoga, iako danas uglavnom zaboravljenoga hrvatskog običaja biranja kralja, povezanog s običajima kumpanija i moreške.

Autor demistificira Pantićevo nekritičko prenošenje talijanskih podataka na dubrovačku situaciju 14. stoljeća, te potcrtava važnost oružnih plesova na hrvatskom Jadranu, pretpostavlja njihovo koledno podrijetlo i razmatra njihovu ulogu u povijesti hrvatskog profesionalnog kazališta.

Prikaz knjige.

Prikaz knjige.

Pošavši od opisa "inscenacije" običaja na proslavi 100-godišnjice Akademije 1966. godine, autor sažima hrvatske i srpske interpretacije kraljičkoga običaja te ga povezuje s pretkršćanskim koledama i običajem biranja kralja, služeći se etnokoreološkim izvorima i usporedbom sa slovačkim i češkim podacima. Iznova razmatra tri inačice podrijetla kraljica (pripadnost staromu slavenskom sloju, preuzimanje običaja od neslavenskog življa na jugoistoku Europe i zajedničke praindoeuropske izvore). Ponajviše se bavi problemom tumačenja odnosa mita i obreda/običaja (posebno s obzirom na mit o androginu i na problem roda) te ulogom znanstvenika u čuvanju tradicije.

Autor istražuje povijest vinskih statuta i regula u sjeverozapadnoj Hrvatskoj pozivajući se na djela Šenoe, Gjalskoga, Matoša i Krleže kao dopunske književnoantropološke izvore.