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studied Slavistics and Ethnology in Vi- enna, Ljubljana and Prague and holds a master’s and a doctoral degree from the University of Vienna. His research focus is on 20th- and 21st-century Slovene literature, autobiographical writing, cultural transfer, memory cul- ture and the literature and culture of the Slovene minority in Austria. He is co-editor (with Alenka Koron) of the volume Avtobiografski diskurz (2011) and head of the project “Bilingual literary practice in Carinthia after the discontinuation of mladje (1991) and its position in the supra

Contributors Aštalkovska Gajtanoska, Ana, PhD, is Assistant Professor at the Institute of Ethnology and Anthropology, Ss Cyril and Methodius University, Skopje, North Macedonia. In her MA thesis, she analyzed gossiping as a mechanism of social control in a village in the western part of North Macedonia. Her PhD thesis was devoted to the anthropology of intimacy and methodological aspects of research- ing intimate topics in the Macedonian context. She is currently interested in the history of ethnocentrism in folklore studies, ethnology and

Archipelag). Re- search interest: Balkan history, economic and social history of the Balkans in the interwar period (1919-1939), history of economic institution, comparative studies and entangled history of Balkan states, methodology of historical research. Re- cent publications: Razvoj industrije na Balkanu. Tekstilna industrija u Kraljevini SHS I Bugarskoj 1919-1929, Serbia 2018. Reana Senjković, research advisor at the Institute of Ethnology and Folklore Re- search, Zagreb. National coordinator for the research project INFORM: Closing the Gap Between Formal and Informal

settings.2 Under “traditional culture” we consider those norms and regulations that existed during the second part of the 19th and the beginning of the 20th century, domi- nating in rural areas, and which are present today in a more or less altered form, both in rural and in urban social contexts (Đorđević 2001: 16-17). HOW OLD IS (TOO) “OLD”? Old age in North Macedonian ethnological inquiries has not been given the at- tention it deserves. This is a paradox, especially if one takes into account the reverence that ethnologists demonstrate for the field data

described in his 1923/24 essayTheGift for archaic, illiterate cultures.2This pertains, in particular, also Beganović, Davor (2009) Poetika melankolije, Na tragovima suvremene bosansko-hercegovačke književsnosti. Sarajevo; especially on Jergović, 319-357. 2 Mauss, Marcel (1925; 1950) Essai sur le don, forme et raison de l’échange dans les sociétés archaïques. Paris. The analogies between the gift economy of primal societies and modern and thus also socialist economies, which were referred to in various ways, are reflected throughout Mauss’ ethnological essay by its

. 6: Tito with mineworkers, undated, from: Duga, 8 th May 1980: 57. Unknown photographer. Vesna Fister noticed that in Tito poetry from 1948 to 1980 messianic and eschatological motives (Tito as a light or a star) and rituals glorifying him were increasingly used.30 Now, songs about Tito were collected; they even became an object of ethnological research.31 At the 6th Congress of folklorists held in 1959 in Bled, the ethnographer Dušan Nedeljković read a paper about “Folk creativity in the period before 30 V. Fister,: “Ti, naše pesmi začetek!”. 31 Stanonik

Academy of Sciences. The articles in Part 2, entitled “Qualitative and Quantitative Inquiries,” are based on field research conducted by academics who come from the fields of so- ciology, social psychology, ethnology and human geography. This section of the essay collection opens with a chapter by ANA AŠTALKOVSKA GAJTANOSKA and ILINA JAKIMOVSKA on traditional and contem- porary conceptualizations of old age in a rural environment in the Balkans, “No Country for Old People: Ethnography of Traditional and Contemporary Concep- tualizations of Old Age in Rural North

: Entwicklung und Struktur) Definitionen des RuNet, die diesem auch die nationalen Domains anderer Staaten der GUS, etwa der Ukraine oder Kazachstans, zuschlagen. An die Stelle der Theorien von der scheinbaren Raum- und Zeitlosigkeit des Cyberspace ist in der Internetforschung, insbesondere in der „Virtuellen Ethnologie“ („virtual ethnology“; HINE 2000; ZURAWSKI 2000), schon früh die Einsicht getreten, dass kulturelle Identitäten sich im Netz nicht unabhängig von Tradition und Geschichte formieren. Dies machen auch die skizzierten Kampagnen um die Domain names