Oral Traditions

Raccolta di oltre 150 modi di dire e locuzioni ancora vivi nel dialetto di Toro, in provincia di Campobasso, ispirati a spunti liturgici e religiosi, latini e no. La raccolta trae origine da un saggio di Gian Luigi Beccaria, per il quale fu concepita. Una circostanza fa di Toro un osservatorio interessante: l’appartenenza dell'abitato, praticamente dalle origini intorno all’anno 1000 e fino all’eversione della feudalità nel 1806, a un padrone feudale ecclesiale: l’abbazia benedettina di Santa Sofia in Benevento. Gli abati, lungi dal vessare la popolazione, si adoperarono nei secoli perché i propri sudditi fossero esentati da contribuzioni fiscali di qualsivoglia genere. E i toresi, dal canto loro, hanno sempre nutrito sentimenti di gratitudine nei confronti degli abati e della chiesa in genere.
INDICE
p. 3 Premessa e note fonetiche
p. 9 Liturgia – Testi sacri (nn. 1-63),
p. 27 Dio, Cristo e Santi (nn. 64-115),
p. 53 Clero – Luoghi di culto (nn. 116-134),
p. 60 Calendario (nn. 135-152)

The Kalevala metre is an old poetic idiom of Finnic oral cultures. It has been estimated that the metre carried pagan associations and was, thus, avoided by the learned men of the Reformation. On the other hand, the actual literary uses of the Kalevala metre have been regarded as a fail, as the learned men did not know how to use the oral idiom properly.

This article reverses these assumptions by re-reading a corpus of texts that have, traditionally, been analysed within different scholarly fields: hymns, literary poems, mocking songs, dedications and descriptions of Finnish poetics. The analysis is built around the uses and varying combinations of different poetic features and musical structures.

On the basis of the uses of Kalevala-metric features and the metre proper, it is evident that the idiom as such was not strictly avoided, but adapted, in various degrees, to several poetic genres. It is true that metre was not considered appropriate to Lutheran hymns. Yet, in lesser degrees, it became acceptable to use Kalevala-metric features and rhythms also in hymns, and the actual metre was even used in a Lutheran Kalevala-metric epic on Passion.

A considerable body of scholarly research now accords with long-held Indigenous prophecy in affirming the ongoing importance of Indigenous knowledge for the health and wellness of contemporary Indigenous and non-Indigenous peoples and their environments. Yet, while much research has examined Indigenous knowledge and traditions in more natural or rural contexts, there has been to date very little examination of the presence and character of Indigenous knowledge and traditions in more urban contexts. This dissertation redresses this gap in the research via an analysis of Indigenous knowledge, traditions, and storytelling in Toronto and their prophetic implications for contemporary Indigenous and non-Indigenous peoples.
The analysis is based on a comparative literature review of Indigenous knowledge, traditions, and community as they have been practiced in urban and non-urban locales, long-term participation within Toronto’s Indigenous community particularly as a tour guide for the highly-regarded community-based Great ‘Indian’ Bus Tour of Toronto, and in-depth semi-structured interviews with a small group of Anishinaabe Torontonians regarding their perceptions of the city and the practice of urban Indigenous knowledge and traditions. These lines of investigation revealed that land-based urban Indigenous knowledge and storytelling traditions are practiced in at least some cities like Toronto in ways that exhibit significant similarities and continuities with those practiced in non-urban locales. Land-based stories of Toronto’s Indigenous heritage shared among Indigenous Torontonians portray Toronto as a traditional Indigenous territory, promote life – and land – affirming connections to places in the city and the development of a cosmopolitan ethics of place that may constitute a significant pathway to the Eighth Fire of Anishinaabe prophecy.

This seminar will be based on readings of Hasidic texts from the eighteenth and nineteenth centuries. We will focus on the Theological and historical background of Hasidism and on the role of the Baal Shem Tov in the establishment of the new movement.

This is an oral history of a Chicana who migrated as a child to the state of Washington. Her lived experience provides insight to the Chicana experience in the Northwest. The oral interview is also analyzed to provide additional insight and awareness of the gendered experience.

A narrative from the Greek island of Kythira  referring to widespread version of the Descent of the Mother of God  into  Hell accompanied by angels and guided by the Archangel Michael,who showed Her the torments of Christians who died as sinners  After witnessing the numerous tortures in hell, occurred according to the type of sin , she manages to intercede for  the retrieve of them, and finally succeeds that the Lord offers them a relief from torment for a short period, from Easter to All Saints Day,  each year.

Introduzione al libro «Cascina Novecento» di Gioacchino Allasia, racconto autobiografico tra Boston e Murello (paesino del cuneese) costruito intorno alle vicende familiari vissute nel contesto della cascina «Galaté» (poco distante dalla residenza di Davide ed Edoardo Calandra), luogo ove si condensano le radici lontane di un mondo che non esiste più e la memoria delle persone che hanno dato dignità, cultura, creatività e tradizione ai luoghi -anche più modesti e defilati- della nazione Italia

Orality as a field of study is relatively young. We have a thesis, but we should expect antithesis and strive for a more accurate and nuanced synthesis. For the field of orality to advance, the status quo must be challenged, however painful the process may be. Certain ideas, upon which we have theorized, from which we have drawn conclusions, and by which we have directed methods, are dear to us. After all, our investment in them is significant. Yet, our attachment to these ideas may stymy the progression essential for a proper understanding of orality and, by extension, our effectiveness as narrators of the good news of Jesus to the oral majority.

Communicating the gospel across cultural barriers is an essential element of the Great Commission. Jesus mandated that his followers should go and make disciples of all the nations (Matt. 28:19a). The gospel was not limited to Israel, but it was good news for all peoples in all lands. Thus, beginning with Paul, Christians continue to take the gospel to πάντα τὰ ἔθνη.
Fluency in language and culture traditionally have been the benchmarks of  effectively engaging cultures in the task of teaching them to observe all that Jesus commanded (Matt. 28:20a). Missionaries have endeavored to inhabit the milieus in which they labor in order to transpose the message of the gospel in such a way that indigenous Christianity resulted with minimal levels of syncretism and apostasy. In recent decades, however, missionaries have been confronted with a another facet contextualizing the gospel into a culture.
More than 80 percent of the world’s population function within the orality framework. The prevalence of oral learners alone is sufficient stimulus to analyze the nature of orality. However, when one apprehends the extensive effect orality possesses in evangelization, discipleship, and church planting, impetus to address this issue becomes critical. Orality’s sweeping implications for missions cannot be ignored. Efficacious engagement of oral learners reaches beyond Bible storying to include an embodiment of the oral framework through deliberate adjustment of cognitive process, media selection, relational emphasis, and content structure.

There are four main social characters depicted in ballads and romances: the lady, the nobleman, the poor, and the servant. Usually, the mechanism by which the lady becomes socially prominent are her clothes, described as much richer and prettier than those of her companions. A similar mechanism is the use of a uniformed retinue, among which she will surely be the center of attention. On the other hand, she is almost always described as showing rich ornaments: hair accessories, golden pins, rings, ...
Those symbols of status are commonly associated with the beauty of the person wearing them. The nobleman is also described through his clothes, which leads us to believe that the concept of “conspicuous consumption” plays a very important role in the oral traditions at hand. At the same time, we may propose the psychological function of clothing. Thus, the uniformed retinue are forced, because of their clothes, to conform to the role they are given, losing their own individuality.
The poor, due to their appearance, are generally mistrusted.
As for the servants, the way they dress is entirely influenced by the social status of their master.
All in all, we may safely conclude that clothing has a symbolic value through which the individual asserts his or her power.

Keywords: Social Definition, Identity, Clothing, Oral Tradition, Ballads

Socio-cultural contexts of herring in the belles-lettres and scientific literature – on the example of literary output of authors from Szczecin

SUMMARY:

Herring plays an important role not only in the economy and gastronomy, but also in many other aspects of human culture. It is worth asking, in which socio-cultural contexts it appears and with what is it associated? In this regard, one can consider, inter alia, its cultural connotation – features identified by name, creating the content, meaning and a layer of associative words in a given language or culture. Important domain for this kind of study would be belles-lettres, as well as scientific literature. This text aims to identify and show the socio-cultural contexts and connotations, in which herring appears in the literary output of writers and researchers from Szczecin. The author analyzes especially "The Book of Fishing Sayings and Aphorisms", collected and elaborated by Janusz Moczulski, West Pomeranian fisherman and writer.