MINNIYAKHMETOVA 2015 (7SDB2018)
Tatiana
Minniyakhmetova/ Kamila Velkoborská (ed.)
Innsbruck
– Tartu, 2015. 528 p. (pdf.)
Contents
Foreword – 13; The
Ritual Year and Magical Features. Lyle Emily (Edinburgh, Scotland) – 19; The
Cosmic Connections of the Eight Key Points in the Indo-European Ritual Year. Gunnell
Terry (Reykjavik, Iceland) – 28; The Background and Nature of the Annual and
Occasional Rituals of the Ásatrúarfélag in Iceland. Håland Evy Johanne
(Bergen, Norway; Athens, Greece) – 41; Magical Ceremonies during the Ritual
Year of the Greek Farmer. Mihaylova Katya (Sofia, Bulgaria) – 61; The
Fortune-Telling Customs of Andrzejki and Katarzynki in the Polish
Ritual Year. Gierek Bożena (Kraków, Poland) – 70; Rituals of the Easter
Period in Poland. Multari Anna (Messina, Italy) – 83; Coptic Magic and
Its Phases. Lielbārdis Aigars (Riga, Latvia) – 91; Catholic Saints in
the Latvian Calendar. Testa Alessandro (Pardubice, Czech Republic) – 100; The
Re-Enchantment of Europe: “Traditional”. Carnivals and the Belief in
Propitiatory Magic (Two Ethnographic Cases from Italy and Czechia). Mifsud Chircop
Marlene (Msida, Malta) – 110; Good Friday Processions on Contemporary Malta.
Griffin-Kremer Cozette (Rambouillet, France) – 121; Doing Things
Rightways and Three Times. From Maying Practices to Standard Procedures. Mag
Fhloinn Billy (Limerick, Ireland) – 130; Sacrificial Magic and the Twofold
Division of the Irish Ritual Year. Symbolism of Fire, Food, Ritual
Objects and Magical Spaces. Sedakova Irina (Moscow, Russia) – 141; Magico-Religious
Symbolism of a Candle in the Slavic Calendar Rituals. Minniyakhmetova Tatiana
(Innsbruck, Austria) – 152; Ritual Fire in the Annual Cycle of Udmurt
Calendar Customs. Wilk Urszula (Warsaw, Poland) – 162; The Valencian
Festival of Las Fallas as an Example of Symbolic Violence. Ek-Nilsson
Katarina (Uppsala, Sweden) – 171; Folk Belief and Rituals about Bread in
Sweden. Some Interpretations and Comparisons with Today’s Hipster Culture. Ramšak
Mojca (Ljubljana, Slovenia) – 177; The Magic of Wine Marketing: Invented
Rituals of Slovene Wine Queens Rychkov Sergey (Kazan, Russia) – 187; Magic
of a Toast. Sánchez Natalías Celia (Zaragoza, Spain) – 194; Magical
Poppets in the Western Roman Empire: a Case Study from the Fountain of Anna
Perenna. Kuhn Konrad (Basel, Switzerland) – 203; Relics from the ‘Lost Valley’
– Discourses on the Magic of Masks. Shutova Nadezhda (Izhevsk, Russia) – 213;
Ritual as a Means of Organizing the Traditional Udmurt Sacred Space (The
late 19th – early 20th century). Khudyaev Andrey (Arkhangelsk, Russia) – 220;
Magic Ritual and its Spatial Structure in Archaic Cultures of the North. Verebélyi
Kincső (Budapest, Hungary) – 230; Das Haus als geistiges Kraftfeld. Innovations
in Traditions. Gareis Iris (Frankfurt on Main, Germany) – 239; Politics
and Magic in the Ritual Year: Case Studies from Pre-Columbian Peru to the
Present. Rancane Aida (Riga, Latvia) – 248; Motifs of Sacrifice in the
Context of the Present-Day Search for Spiritual Experience in Latvia: Traditions
and Innovations. Urboniene Skaidre (Vilnius, Lithuania) – 258, The
Destruction of Religious Monuments in Lithuania in Soviet Times: Stories, Magic
and Beliefs. Divination, Fortune-telling. Voigt Vilmos (Budapest,
Hungary) – 269; Rebus – Charms – Evil Forces – Magic. Tuczay Christa
Agnes (Vienna, Austria) – 275; Necromancy from Antiquity to Medieval and
Modern Times. Šaknys Žilvytis (Vilnius, Lithuania) – 286; Magic or
Entertainment? Marriage Divination and the Ritual Year in Lithuania. Klimova
Ksenia (Moscow, Russia) – 294; Fortune Telling in the Modern Greek Ritual
Year. Vlaskina Nina (Rostov-on-Don, Russia) – 303; The Types of
Divination Used by the Don Cossacks: Highlighting Areas of Distribution. Astral
Objects, Plants and Magic in Healing Strategies. Kõiva Mare, Kuperjanov
Andres (Tartu, Estonia) – 313; The Moon, Astronomic Objects and Symbolic
Rites in Healing Strategies. Tchoekha Oksana (Moscow, Russia) – 323; Lunar
Magic in the Modern Greek Folk Tradition. Mishev Georgi (Plovdiv, Bulgaria)
– 335; Where Do You Come From, Ash? – I Come From a Pure Place. Magical
Healing Practices from the Region of the Thracian Cult Center of Starosel,
Plovdiv region, Bulgaria. Ippolitova Aleksandra (Moscow, Russia) – 346; Circumscription
Ritual in Russian Herbals of the 17th–early 20th Centuries. Sidneva Svetlana
(Moscow, Russia) – 356; The Magic Herbs in the Modern Greek and Italian
Calendar Customs. Shamanism and Neo-Shamanism, Paganism and
Neo-Paganism, Cults and Wicca in the Old and New Traditions. Zoric Snjezana
(Seoul, Republic of Korea) – 367; The Magic of Performance in Korean
Shamanic Ritual – gut Fehlmann Meret (Zurich, Switzerland) – 376; “The
Earth’s Unseen Powers of Growth Need to be Nourished” – on Images of Seasonal Pagan
Rituals in Popular Culture. Velkoborská Kamila (Pilsen, Czech Republic) – 384;
Magic as practised by the Brotherhood of Wolves (Czech Republic). Malita
Joanna (Kraków, Poland) – 394; Magic in Everyday Life of Polish Wiccans. Reasoning
of Supernatural: Theory and Practice. Savickaitė Eglė (Kaunas, Lithuania) –
405; Reasoning Supernatural Experiences: Rationalism and Intuition. Fournier
Laurent Sébastien (Nantes, France) – 414; The Magic of Traditional Games:
From Anthropological Theory to Contemporary Case Studies. Zanki Josip (Zadar,
Croatia) – 422; Embodiment and Gender: Constructing Balkan Masculinities. Sorcerers,
Witches and Magic Practices. Baiduzh Marina (Tyumen, Russia) – 433; Constructing
the Image of Witch in Contemporary Russian Mythological Beliefs and Magical
Practices. Betea Raluca (Berlin, Germany) – 444; Magical Beliefs for
Stealing the Milk of Animals. A Case-study on the Romanian Villages in
Transylvania (18th–19th Centuries). Dillinger Johannes (Oxford, Great
Britain) – 453; Treasure and Drache. Ritual and Economy in the Early Modern
Period. Sivilova Yana (Sofia, Bulgaria) – 460; Magic versus Rational
Reasoning in Anecdotal Tale. Magic and Rituals in Family Tradition. Paukštytė–Šaknienė
Rasa (Vilnius, Lithuania) – 471; Ritual Year of Godparents and Godchildren
in Contemporary Society in Lithuania Stolyarova Guzel (Kazan, Russia) – 479;
Danilova Olga (Yoshkar-Ola, Russia) Magic in the Traditional Culture of the Russian
Population in the Mari Region. Mykytenko Oksana (Kiev, Ukraine) – 487; Padlock
and Key as Attributes of the Wedding Ceremony: Traditional Symbolism and
Contemporary Magic (on the Material of the Slavic Tradition). Rychkova
Nadezhda (Kazan, Russia) – 497; Magic as Communication in Family Rituals of
Russians in Tatarstan. Beyond the Threshold and Magic Value. Pócs
Éva (Budapest, Hungary) – 507; The Living and the Dead at the Time of the
Winter Solstice in Central Eastern European Beliefs. Stahl Irina
(Bucharest, Romania) – 519; The Nine Miraculous Graves: Seeking Help from
Beyond. Neubauer-Petzoldt Ruth (Erlangen, Germany) – 532; The Year of
Magical Thinking – Rituals and Magical Thinking in Autobiographical Literature
of Mourning. Analysing Magic in Rituals and New Field Researches. Krasheninnikova
Yulia (Syktyvkar, Russia) – 547; Magic Beliefs and Practices of Holy
Thursday in the Modern Tradition of the Peasant Population of the Russian North
(based on materials of the XXI century). Iagafova Ekaterina, Bondareva
Valeria (Samara, Russia) – 557; Traditional Festive Rituals in Modern Chuvash
Culture. Koval-Fuchylo Iryna (Kyiv, Ukraine) – 568; Ukrainian Calendar Cry:
the Magical Value and Functional Features of the Tradition. Graden Dorothy
Clark (Valparaiso, USA) – 579; Archaic Magic as Background to Artistic Inspiration
and Interpretation. The Authors – 583; SIEF Working Group on the
Ritual Year. Inaugural Meeting – 589; The Conferences – 589; The
Publications – 590; Conference Memories – 592.
Foreword
The SIEF Working Group on the
Ritual Year organized its 10th Annual conference on the 25–27 September 2014 in
Innsbruck, Austria. The theme of the conference was “Magic in Rituals and
Rituals in Magic”. The conference attracted scholars from 28 countries and 72
participants presented their researches on magic and magical rituals.Magic and
magical rituals in the past as well as today may be observed in formalized and
regularly recurring religious and profane acts, i.e. in cult and customs. Many
of these acts are based on ancient rituals that were demonized with the
arrival of Christianity. In a number of modern customs that emerged from early
magico-religious rituals, survivals of the magical basis are preserved, but
these are no longer understood in their original meaning and are explained by
secondary rationalizations. Apart from the original magico-religious motivation
and symbolism, today especially the social function comes to the fore. Modern
festive ritual stabilizes social structure and creates identification with the
community and, furthermore, we can observe an increasingly aesthetic
dimension, especially in the form of decorative ornaments and costumes, etc.
But the whole richness of magical practice can be traced in the ritual
year from ancient times till today in all civilizations. The range of the
subject, as shown by the contributions to the present volume, is very broad,
both geographically and ethnically. Special attention is paid to the magical
rituals performed in the course of the year and their correlation with religious
ceremonies. Another topic discussed is the typology of rituals, including their
characteristic features and the reasons for their performance in particular
parts of the year. Some presentations are devoted to contemporary magical
practice and witchcraft and vegetation magic as represented in the year cycle
and everyday life. As a rule magic includes spells and incantations which play
the dominant role in many rituals. Magic is very widespread in the Neo-Pagan
movements, and from the remote past it has been observed and maintained in
(neo)shamanism and folk beliefs. Nowadays, new rituals are being invented while
archaic magic is presented as the background, and some contributors give
interpretations of how it operated in the past and how it was adapted in the
process of creation of the new rituals. Another viewpoint is offered in the
articles which explore the concept of magic in its relations with human
behaviour in ritual and everyday contexts. A number of papers offer valuable
new field research materials and their scholarly interpretation. The conference
was organized by The Institute for History and European Ethnology of The
Leopold-Franzens University of Innsbruck (Prof. Dr. Leander Petzoldt, Dr. Dr.
Tatiana Minniykhmetova) in collaboration with Saga Studio Pilsen, Czech
Republic (Dr. Kamila Velkoborská). It was supported by: The University of
Innsbruck, through the Rector of the University, Prof. Dr. Dr. hc. mult.
Tilmann Märk; The Office of the Tyrolean Regional Government, Cultural
Department, and The President of the Tyrolean Government, Dr. Dr. Herwig van
Staa; The Administration of the Town of Innsbruck; The Tyrolean Wasserkraft AG
(TIWAG) and Dr. Bruno Wallnöfer; The Innsbrucker Kommunalbetriebe AG and Robert
Scherer; The Russian Centre of the University of Innsbruck; The Publishing
Company Tyrolia; The Institute for History and European Ethnology of The
University of Innsbruck and Chairs Prof. Dr. Margret Friedrich and Prof. Dr.
Timo Heimerdinger. We offer our very warm thanks to them all. The present
volume owes a great deal to many people. Our special thanks go to the President
of the SIEF Working Group on the Ritual Year Dr Emily Lyle (from September
2014: Honorary Chairman) and the Secretary Irina Sedakova (from September 2014:
Co-Chair) for their kindness and continual support in organizing the conference
and preparing this volume. We would like to thank the team of English-language
editors for their hard work: Jenny Butler, Molly Carter, Cozette
Griffin-Kremer, John Helsloot, Emily Lyle, Billy Mag Fhloinn, Neill Martin,
Thomas McKean, and Elisabeth Warner; and Leander Petzoldt, who edited the
article written in German. Without them this volume would never have come
about. We also wish to express our gratitude to Mare Kõiva for organizing the
printing of the volume by the publisher of the Estonian Literary Museum, and to
Liisa Vesik for preparing the layout and making corrections in the proof. Our
thanks go to Yuri Lisovkiy, as ethno-futuristic artist, who generously granted
us the permission to use his work for the cover. We are also grateful to Andres
Kuperjanov for the design of the cover. The participants helped to choose the
pictures of the conference and we are grateful to all of them for this. Last
but not least we would like to thank the authors of the articles and the
members of the Ritual Year working group for helping to make the conference not
only highly inspiring but also immensely enjoyable. We hope that the present
volume will reflect this” (p. 13-14). The
Editors.
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