Abstract

The article deals with the shifts of focus on general versus local elements in traditional Russian festive rites, as mirrored by the works of 19th–20th century Russian ethnographers. Two periods are described. The first lasted from the 1830s to the 1970s; the second began in the 1980s–1990s and is ongoing. The first period falls into two stages. From the 1830s to the 1950s, ethnographers sought to disclose common features, and in the 1960s and 1970s, they were interested in both general regularities and local traits in Russian and Slavic (specifically Eastern Slavic) festivals. Studies of this period were based on a macro approach in that they used a wide range of sources relating to Russian, Slavic, and other European ethnic groups. As a result, common elements of Russian ritualism and their spatial variations were revealed, and broad generalizations were proposed. During the second period, the geographic scope narrowed. Boundaries between regional and local variants of festive traditions were delineated both in synchrony and diachrony. The attention has shifted to common Russian versus local elements within separate festivals and their parts rather than groups of rites within the annual cycle as before.

Highlights

  • The article deals with the shifts of focus on general versus local elements in traditional Russian festive rites, as mirrored by the works of 19th–20th century Russian ethnographers

  • From the 1830s to the 1950s, ethnographers sought to disclose common features, and in the 1960s and 1970s, they were interested in both general regularities and local traits in Russian and Slavic ( Eastern Slavic) festivals

  • Studies of this period were based on a macro approach in that they used a wide range of sources relating to Russian, Slavic, and other European ethnic groups

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Summary

Introduction

The article deals with the shifts of focus on general versus local elements in traditional Russian festive rites, as mirrored by the works of 19th–20th century Russian ethnographers. Она указывает на большое сходство русских, украинских и белорусских обрядов, включавших уничтожение чучела, с аналогичными у западных славян [Там же, с. «Сравнительное сопоставление обрядов русских, украинских и белорусских дает возможность выявить в них как общие элементы, восходящие, возможно, еще к славянской общности, так и разнообразные национальные, региональные и локальные формы, которые обряды приобрели в процессе исторического развития славянских народов» [Соколова, 1979, с.

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