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    Wyświetlanie 1-3 z 3
    Tytuł:
    Клетвата во македонската традиционална култура
    Curse in Macedonian Traditional Culture
    Autorzy:
    Петреска, Весна
    Powiązania:
    https://bibliotekanauki.pl/articles/635980.pdf
    Data publikacji:
    2012
    Wydawca:
    Uniwersytet im. Adama Mickiewicza w Poznaniu
    Tematy:
    curse
    sin
    values
    Macedonian folk culture
    punishment
    Opis:
    Curses are spoken formulas that express a desire to happen something bad in the future to someone or something, with the assurance that it will capture. This conviction or belief is based on faith in the magical power of the word. In the folk life curses are being made when the most important values in the community are injured. Therefore, curses are discussed in relation to the  values that are maintained in a given community, and their  violation determines sin, and depending on the committed sin and weights required curses or punishments. Looking from this social perspective, they represent a measure of values in the society that occurs  as  an  indication  of  distortion  of values,  whether  those  who  suggest  deteriorated values occupy a high or low social status in the community or family. The curse is correcting the distortion, i.e. some satisfying justice, out exclusively on force majeure, and indefinitely. In this regard it emphasizes that the most important values in traditional Macedonian culture were life itself, created progeny, and their family, property and honor. Most evidence of the belief  in  the  power  of  the  curse  by  folk  stories  is the  event  of an  accident  either  cursed person  or  his  family.  Therefore,  curses  also  point  another  very important  value,  which  is highly  appreciated  –  the  natural  course  of  human  life,  birth-marriage-death,  that  value in  ritual  practices  tend  to  emphasize  or  re-establish  if  it  is disturbed,  and  curses  she  tries to unravel.
    Źródło:
    Poznańskie Studia Slawistyczne; 2012, 3
    2084-3011
    Pojawia się w:
    Poznańskie Studia Slawistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Близина/далечина при средбата од „онаа страна”
    Proximity/distance at the meeting on “the other side”
    Autorzy:
    Петреска, Весна
    Powiązania:
    https://bibliotekanauki.pl/articles/635581.pdf
    Data publikacji:
    2012
    Wydawca:
    Uniwersytet im. Adama Mickiewicza w Poznaniu
    Tematy:
    proximity/distance
    folk healers
    charms and incantations
    space
    time
    Opis:
    Folk  healers  and  their  ability  to  heal  can  be  connected  with  death  or  the  being  owned  by death. This deeply archaic structure is evident in how knowledge is acquired, namely that it is passed on from mother to daughter or granddaughter/grandson in a place that suggests a connection to the other world (water, bridge). It is also evident in the fact that the women performing charms must be postmenopausal. Also important is the fact that when knowledge is acquired through dreams and visions, the soul of the initiate or the initiate him- or herself must be in touch with the other world and then return to life by passing over a thin line: a bridge as wide as a hair or a straw. This is a condition akin to death followed by eventual recuperation.  Another  important  point  is  the difference  in  physical  appearance  to  those treated, for example, old, white, a pale face, piercing eyes, small, slouching, etc. All these incorporate  the  idea  that  the  communication  with  the “other world”,  “the  other  side”,  is always given to those people that somehow were in touch with the other world, which from that perspective are far from us, but originating from our environment and transferring the message that they are also close to us. The connection with the other side, with the other, distanced world was also seen in the time-space structure on the charms.
    Folk  healers  and  their  ability  to  heal  can  be  connected  with  death  or  the  being  owned  by death. This deeply archaic structure is evident in how knowledge is acquired, namely that it is passed on from mother to daughter or granddaughter/grandson in a place that suggests a connection to the other world (water, bridge). It is also evident in the fact that the women performing charms must be postmenopausal. Also important is the fact that when knowledge is acquired through dreams and visions, the soul of the initiate or the initiate him- or herself must be in touch with the other world and then return to life by passing over a thin line: a bridge as wide as a hair or a straw. This is a condition akin to death followed by eventual recuperation.  Another  important  point  is  the difference  in  physical  appearance  to  those treated, for example, old, white, a pale face, piercing eyes, small, slouching, etc. All these incorporate  the  idea  that  the  communication  with  the “other world”,  “the  other  side”,  is always given to those people that somehow were in touch with the other world, which from that perspective are far from us, but originating from our environment and transferring the message that they are also close to us. The connection with the other side, with the other, distanced world was also seen in the time-space structure on the charms. 
    Źródło:
    Poznańskie Studia Slawistyczne; 2012, 2
    2084-3011
    Pojawia się w:
    Poznańskie Studia Slawistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Love, Sexuality and Punishment in Macedonian Traditional Culture
    Љубов, сексуалност и казна во македонската традиционална култура
    Autorzy:
    Петреска, Весна
    Powiązania:
    https://bibliotekanauki.pl/articles/636080.pdf
    Data publikacji:
    2015
    Wydawca:
    Uniwersytet im. Adama Mickiewicza w Poznaniu
    Tematy:
    love
    sexuality
    punishment
    Macedonian traditional culture
    emotions
    chastity
    curse
    Opis:
    The love, sexuality and the punishment in the Macedonian traditional culture is considered on the basic of the ethnological-anthropological analyze. The analyze is based on the oral stories, ritual practices and oral poetry, which I take as means of communication. The love and the love emotions were in accordance with social and cultural criteria of the community in which occurred. This means that the love emotions, primarily the sexual emotions, had to be controlled, or to be shown as much as the traditional culture allowed. In general this was meant for the women and the maidens, „a woman’s chastity”, that implies the women’s purity and innocence. Otherwise the punishment commences. The betrayed young woman that has totally surrendered to the love emotions or the unjustly accused wife of infidelity is reaching towards the curse in order to satisfy the justice.
    Źródło:
    Poznańskie Studia Slawistyczne; 2015, 9
    2084-3011
    Pojawia się w:
    Poznańskie Studia Slawistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-3 z 3

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