Related Papers
13. Mednarodni slavisticni kongres, Ljubljana 2003. …
Wolf Symbolism In Folk Texts, Folk Beliefs and Ritual Practices In the Western Balkans (19th-20th Centuries)
2003 •
Pieter Plas
… to the 12th International Congress of …
'Wolf Texts' In Western Balkan Slavic Folk Tradition: Outlines of An Ethnolinguistic/Ethnopoetic Inquiry
2003 •
Pieter Plas
Zeitschrift für Slawistik
Falling Sickness, Descending Wolf: Some Notes on Popular Etymology, Symptomatology, and 'Predicate Synonymy' In Western Balkan Slavic Folk Tradition
2004 •
Pieter Plas
Images of werewolves in Belarusian oral tradition
Tsimafei Avilin
The work was presented at the "FOLK NARRATIVE IN REGIONS OF INTENSIVE CULTURAL EXCHANGE" conference in Interim Conference of the International Society for Folk Narrative Research (ISFNR) 2018 Ragusa, Italy, June 12-16, 2018 Mythologem shapeshift-human turning into an animal (bird, plant, object, etc.) is the most developed in the Belarusian tradition motif represented in wolf/werewolves transformation / shifter. And some motives have parallels in the Belarusian traditional interpretation of dreams: to see the wolf is prognostic of the coming guests, matchmakers, wedding. The most popular nominations of werewolf fixed by the Belarusian folklore-ethnolinguistic atlas (hereinafter BFELA) are (volkolak volkolaka, vovkolaka, vavkulak, avkalaka and under.), at least-a vauchar, voukun (vavkun), even less fixations of type known as volkolatniki, voukulay. A separate group of verbal nominations is formed on the basis of motive transformation: piarevaratsen, vyvoroten, obaratsen, vyvyritsin, peravertsen, perakrutsen. As a characteristic of avoidant person, it was found determining the metaphorical nature of the type of vaukavaty and vavkachecha. Analysis of BFELA records about werewolves (about 324 records from 203 villages) shows that mythologem werewolve (Bel. vaukalak) is considered by the locals, on the one hand, in the meaning of mythical creatures (human-werewolf, evil spirit); on the other-as the metaphorical name (people with definition of quality and features, wolves / dogs). Fig. 1 Werewolves are mythical creatures
Acta Zoologica Lituanica
Is the Fear of Wolves Justified? A Fennoscandian Perspective
2003 •
Håkan Sand, Olof Liberg, Ilpo Kojola, Petter Wabakken
WELT DER SLAVEN-HALBJAHRESSCHRIFT FUR …
The poetics of cattle and wolf in Western Balkan Slavic wedding traditions: Metaphors, motivations, performances
2004 •
Pieter Plas
On the basis of the available 19th and 20th century ethnographic, oral literary, lexical and phraseological data, this article proposes an ethnolinguistic and poetic-performative reading of the motivations and strategies of cattle and wolf metaphors in traditional wedding customs of the Dinaric area. As the author shows, a comprehensive analysis of wolf symbolism in the given context must necessarily depart from those aspects of expressive culture that are inextricably bound up with cattle breeding and 'cattle idiom' in the area in question. Wolf metaphors, then, are linked mainly with 'bride-takers' and with consummation. The metaphoric predication of bride-taker : bride ; wolf : cattle in its different aspects is actualised most pervasively in the Dinaric wedding ritual of vukovi 'wolves', the semantics and pragmatics of which correspondingly form the focus of the investigation.
hrcak.srce.hr
Cattle Discourse and Wolves at the Wedding In Dinaric Folk Tradition: Metaphors, Motivations, Performances
Pieter Plas
Blécourt, W.d., Mencej, M. (eds) Werewolf Legends, Palgrave Historical Studies in Witchcraft and Magic. Palgrave Macmillan, Cham.,
Werewolves in Lithuanian Folklore Sources of the End of the Nineteenth and Twentieth Centuries
2023 •
Jūratė Šlekonytė
Sprawozdania Archeologiczne, vol. 70
A grain against a "vampire"? Some remarks on so-called anti-vampire practices in the light of archaeological and folkloristic-ethnographic data
2018 •
Tomasz Kurasiński, Kalina Skóra, Viktor Haiduchyk
This paper focuses on a ritual of covering the dead with seeds of plants: poppy and field mustard. This habit is recorded in Slavic folkloristic-ethnographic sources and is considered as a so-called anti-demonic practice. In archaeological literature, this habit is not usually mentioned among the criteria of “atypical” burials, perhaps because physical means of restraining the “dangerous” dead are more straightforward to demonstrate than psychic ones. The paper discusses burials from early medieval cemeteries that contain the aforementioned plant seeds. Due to their fecundity, such seeds are hardly considered countable and for this reason, among others, in folk imagination they were believed to possess apotropaic and magical traits.
Religions 15 (2), 194
Mythological Notions of the Deceased among the Slavic Peoples
2024 •
Dragana Djuric
Many taboos and a high resistance to change are the hallmark of posthumous rituals and customs among all Slavic peoples, which has helped maintain their archaic nature. According to Slavic beliefs, in the otherworld, the souls of the deceased who were kind-hearted during their lifetime join the group of their ancestors who guard the living, providing them with prosperity and fertility. In return, living descendants had an obligation to periodically organize commemorations for the deceased, invoke memories of them, and make (food) offerings meant for the salvation of their souls. On the other hand, Slavs believed that the deceased who died prematurely or violently, or those who were dishonourable throughout their lives, became “the revenant deceased” or “the impure deceased” and could bring harm, sickness, and death to the living. For these reasons, people tended to prepare all of the dead—particularly the ones whose souls could potentially become members of the “impure” group—adequately for the funeral and to see their souls off from this world following traditional rites. This research is based on the presupposition that, among folk beliefs, customs, and rituals regarding the deceased (and their souls), there is a substratum whose archaic nature reaches back to the period when Slavic peoples lived together. These are folk beliefs and customs which appear in all three groups of Slavic peoples but are not related to any of the predominant religions, primarily Christianity, nor did they emerge under the influences of those religions. The sources used in the research include a published ethnographic corpus of data and scientific papers on posthumous rites among the Slavs. Also taken into account were archaeological, historical, and linguistic sources.
