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A scholarly work that aims to be both broad enough in scope to satisfy upper-division undergraduates studying folk belief and narrative and detailed enough to meet the needs of graduate students in the field. Each of the seven chapters in Part 1 focuses on one aspect of Russian folk belief, such as the pagan background, Christian personages, devils and various other logical categories of the topic. The author's thesis - that Russian folk belief represents a "double faith" whereby Slavic pagan beliefs are overlaid with popular Christianity - is persuasive and has analogies in other cultures. The folk narratives constituting Part 2 are translated and include a wide range of tales, from the briefly anecdotal to the more fully developed narrative, covering the various folk personages and motifs explored in Part 1.
Russian Traditional Culture by Marjorie Mandelstam Balzer,Ronald Radzai Pdf
The resurgence of national and historical awareness among the people of what was once the USSR has been nowhere stronger than among the Russians themselves. Some of the larger projects of rediscovery amount to a reinterpretation of traditional culture. This carefully annotated collection of recent studies of Russian folk religion, village organization and family life, including the rituals associated with childbirth, special attention to women's roles and to the specificity of Siberia in Russian culture, will be a revelation to a wide array of readers. It is intended for use not only in anthropology departments but more widely interdisciplinary courses in Russian studies, peasant studies and women's studies.
Russian Traditional Culture by Marjorie Mandelstam Balzer Pdf
This is an annotated collection of recent studies of Russian folk religion, village organization and family life, including the rituals associated with childbirth, and paying special attention to women's roles and to the specificity of Siberia in Russian culture.
Propp's essay in Russian Folk Lyrics extends beyond the formalistic analysis of folklore outlined in his classic The Morphology of the Folktale. In this study, newly translated by Roberta Reeder, Propp considers the Russian folk lyric in the social and historical context in which it was produced. Reeder supplements Propp's theoretical presentation with a comprehensive anthology of examples. Some songs were imitated by or appear in the works of Russia's major writers, such as Pushkin and Nekrasov. Here we find the customs of Russian peasant life expressed through the ritual of song. Whether the songs are about love, labor, or children's games; whether they are sad, humorous, or satiric in tone, Russian folk lyrics are rich in metaphor and symbolic meaning. In addition to the editor's notes to the text and songs, Reeder supplies a bibliography of Propp's sources as well as an extensive selected bibliography.
Russian Folk-Tales by Alexander Nikolaevich Afanasyev Pdf
The principal source for Russian folk-tales is the great collection of Afanáśev, a coeval of Rybnikov, Kirěyevski, Sakharov, Bezsonov, and others who all from about 1850 to 1870 laboriously took down from the lips of the peasants of all parts of Russia what they could of the endless store of traditional song, ballad, and folk-tale. These great collectors were actuated only by the desire for accuracy; they appended laboriously erudite notes; but they were not literary men and did not sophisticate, or improve on their material. But, before venturing on a brief account of the tales, something must be premised as to the position occupied by folk-tales in the cultural development of a people. In Pagan times, there always existed a double religion, the ceremonial worship of the gods of nature and the tribal deities,—a realm of thought in which all current philosophy and idealism entered into a set form that symbolized the State,—and also local cults and superstitions, the adoration of the spirits of streams, wells, hills, etc. To all Aryan peoples, Nature has always been alive, but never universalized, or romanticized, as in modern days; wherever you were, the brook, the wind, the knoll, the stream were all inhabited by agencies, which could be propitiated, cajoled, threatened, but, under all conditions, were personal forces, who could not be disregarded. When Christianity transformed the face of the world, it necessarily left much below the surface unaffected. The great national divinities were proscribed and submerged; some of their features reappearing in the legendary feats of the saints. The local cults continued, with this difference, that they were now condemned by the Church and became clandestine magic; or else they were adopted by the Church, and the rites and sanctuaries transferred. The memory of them subsisted; the fear of these local gods degenerated into superstition; the magic of the folk-tales becomes half-fantastic, half-conventional, belief in which is surreptitious, usual, and optional. At this stage of disorganization of local custom, folk-tales arise, and into them, transmitted as they are orally and under the ban of the Church, contaminations of all sorts creep, such as mistaken etymologies, faint memories of real history, reminiscences of lost folk-songs, Christian legend and morals, etc. The Russian people have handed down three categories of records. First of all, the Chronicles, which are very full, very accurate, and, within the limits of the temporary concepts of possibility and science, absolutely true. Secondly, the ballads or bylíny; epic songs in an ancient metre, narrating historical episodes as they occur; and also comprising a cycle of heroic romance, comparable with the chansons de geste of Charlemagne, the cycles of Finn and Cuchúlain of the Irish, and possibly with the little minor epics out of which it is supposed that some supreme Greek genius built up the artistic epics of the Iliad and the Odyssey. These bylíny may be ranked as fiction: i.e. as facts of real life (as then understood), applied to non-existent, unvouched, or legendary individuals. They are not bare records of fact, like the Chronicles; imagination enters into their scope; non-human, miraculous incidents are allowable; their content is not a matter for faith or factual record; they may be called historical fiction, which, broadly taken, corresponded to actual events, and typified the national strivings and ideals. The traditional ceremonial songs, magical incantations and popular melodies are of the same date and in the same style.
Author : Elizabeth Warner Publisher : University of Texas Press Page : 84 pages File Size : 41,8 Mb Release : 2002-07-01 Category : Social Science ISBN : 0292791585
The coming of Christianity to the state of Kievan Rus' at the end of the tenth century had an enormous impact on the development of Russian civilization. Despite the abandonment of the pagan gods, both Christian and pagan practices and beliefs continued to coexist for centuries, producing a system known as "dual faith." Russian Myths deals with mythic beliefs, notions, and customs—concerning the veneration of earth, water, fire, and air, demons and spirit-beings in the world of nature, the cult of the dead, and witchcraft—many of which have their roots in the pre-Christian past but still survive to the present day. To illuminate the evolution of major themes and motifs and set Russian myths in the context of mythology the world over, Elizabeth Warner draws upon a rich variety of sources, including anecdotal narrative forms and religious legends, epic songs, funeral laments and folk religion, and, of course, the folktales where the sacred gives way to pure imagination in the depiction of mythic themes and characters.
Professor Yuri M. Sokolov 's 1938 Russian Folklore, originally a Soviet era textbook, was translated as part of a series of significant works on Russian works on the humanities and social sciences.
In the heart of Russia, old ways of perceiving the spirits of home and nature still prevail. Fairy stories, folk art, and calendar customs carry hints of the old gods and offer a now rare way of linking human life to the landscape. This is as true for city dwellers and villagers, for the Russian soul is open to the power of myth and the mysteries of the universe. This book explains how Russia's concept of soul ("dusha") and sensitivity to the landscape extends to archaeologists, scientists, and doctors in Russia, who retain an open-minded approach and a keen interest in psychic phenomena, along with folk traditions and faith healing. Author Cherry Gilchrist has traveled often to Russia and researched its traditional lore, gaining knowledge she interweaves into this book. She blends that first-hand knowledge with serious research to paint a lively picture of these remarkable magical traditions and their enduring power.
This book dispels the widely-held view that paganism survived in Russia alongside Orthodox Christianity, demonstrating that 'double belief', dvoeverie, is in fact an academic myth. Scholars, citing the medieval origins of the term, have often portrayed Russian Christianity as uniquely muddied by paganism, with 'double-believing' Christians consciously or unconsciously preserving pagan traditions even into the twentieth century. This volume shows how the concept of dvoeverie arose with nineteenth-century scholars obsessed with the Russian 'folk' and was perpetuated as a propaganda tool in the Soviet period, colouring our perception of both popular faith in Russian and medieval Russian culture for over a century. It surveys the wide variety of uses of the term from the eleventh to the seventeenth century, and contrasts them to its use in modern historiography, concluding that our modern interpretation of dvoeverie would not have been recognized by medieval clerics, and that 'double-belief' is a modern academic construct. Furthermore, it offers a brief foray into medieval Orthodoxy via the mind of the believer, through the language and literature of the period.
Tales from Russian Folklore by Alexander Afanasyev Pdf
Presented in a brand new translation, this most comprehensive collection of classic Russian tales will enchant readers for their raw beauty and constant ability to surprise and excite. Towards the middle of the nineteenth century, following the example of the Brothers Grimm in Germany, Alexander Afanasyev embarked on the ambitious task of sifting through the huge repository of tales from Russian folklore and selecting the very best from written and oral sources. The result, an eight-volume collection comprising around 600 stories, is one of the most influential and enduringly popular books in Russian literature. This large selection from Afanasyev's work, presented in a new translation by Stephen Pimenoff, will give English readers the opportunity to discover one of the founding texts of the European folkloristic tradition. Displaying a vast array of unforgettable characters, such as the Baba-Yaga, Ivan the Fool, Vasilisa the Fair and the Firebird, these tales--by turns adventurous, comical and downright madcap--will enchant readers for their raw beauty and constant ability to surprise and excite.
An Introduction to the Russian Folktale by Jack V. Haney Pdf
This engaging introduction to the Russian folktale considers the origin, structure, and language of folktales; tale-tellers and their audiences; the relationship of folktales to Russian ritual life; and the folktale types that are translated in subsequent volumes of The Complete Russian Folktale.
The Russian Folktale by Vladimir Yakovlevich Propp by Vladimir Yakovlevich Propp Pdf
Vladimir Propp is the Russian folklore specialist most widely known outside Russia thanks to the impact of his 1928 book Morphology of the Folktale-but Morphology is only the first of Propp's contributions to scholarship. This volume translates into English for the first time his book The Russian Folktale, which was based on a seminar on Russian folktales that Propp taught at Leningrad State University late in his life. Edited and translated by Sibelan Forrester, this English edition contains Propp's own text and is supplemented by notes from his students. The Russian Folktale begins with Propp's description of the folktale's aesthetic qualities and the history of the term; the history of folklore studies, first in Western Europe and then in Russia and the USSR; and the place of the folktale in the matrix of folk culture and folk oral creativity. The book presents Propp's key insight into the formulaic structure of Russian wonder tales (and less schematically than in Morphology, though in abbreviated form), and it devotes one chapter to each of the main types of Russian folktales: the wonder tale, the "novellistic" or everyday tale, the animal tale, and the cumulative tale. Even Propp's bibliography, included here, gives useful insight into the sources accessible to and used by Soviet scholars in the third quarter of the twentieth century. Propp's scholarly authority and his human warmth both emerge from this well-balanced and carefully structured series of lectures. An accessible introduction to the Russian folktale, it will serve readers interested in folklore and fairy-tale studies in addition to Russian history and cultural studies.
