Aljas, Agnes. 2015. Motivations for participating in museums’ interventions. - Media Transformations 11, edited by Auksė Balcytiene, Peter Gross and Aušra Vinciuniene. Kaunas: Vytautas Magnus University, 84−105.
Aljas, Agnes. 2017. Participation in the museum: diverse audiences and their motivations at the Estonian National Museum. - Museums and Innovation, edited by Zvjezdana Antos, Annette B. Fromm and Viv Golding. Cambridge: Cambridge Scholars Publishing, 147−162.
Boylan, Patrick J., ed. 2004
Modern Anti-Fairy Tales. – Tradition and Innovation in Folk Literature . Hanover, NH: University Press of New England, 1–44.
Mieder Wolfgang. 1993. Fairy-Tale Allusions in Modern German Aphorisms. – The Reception of Grimms’ Fairy Tales: Responses, Reactions, Revisions , edited by Donald Haase. Detroit, MI: Wayne State University Press, 149–166. DOI: https://doi.org/10.1080/00168890.1987.9934196 .
Olrik, Axel. 1992. Principles for Oral Narrative Research. Folklore studies in translation , translated by Kirsten Wolf and Jody Jensen. Bloomington, IN
The article aims at legal and illegal activities of Lusaka´s traditional healers within the system of traditional medicine which is primarily anchored in the constitution of traditional healers´ associations. It primarily focuses on witch-finders, whose social status, professional position and authority is constantly negotiated within the formal and informal sector of traditional medicine. Since the late 1990s, the quest for services of traditional healers specialised in witch-finding has gained popularity, particularly amongst the impoverished Lusaka compound-dwellers. Due to the increasing public violence against those denoted as witches, the activities of witch-finders were officially banned by the Witchcraft Act in 1995 and this profession is not officially recognised by the Constitution of Traditional Health Practitioners Association of Zambia (THAPAZ). In spite of the prohibition, there remain many witch-finders in Lusaka who practise witch-finding secretly, in order not to commit an offence they do not openly denounce the name of an alleged witch. Their authority and credibility is threatened by many “official” as well as “unofficial” competitors in the city and it must be constantly reaffirmed and negotiated by introducing innovations. The ability to keep clients and to gain a good reputation thus depends on the originality of their diagnostic and therapeutic procedures. At the same time witch-finders must counter diverse obstacles and uncertainties resulting from their illegal status within the sector of traditional medicine. The author analyses tactics that Lusaka´s witch-finders have developed and employed to negotiate their social status, credibility and authority visà-vis the competition from the “official” traditional healers.
: SAGE Publications, pp.94-114.
RHISIART, M. (2012b): JPI Cultural Heritage and Global Change, Report on Drivers of Change and the Future of Cultural Heritage. Paris: Centre for Research in Futures and Innovation, University of Glamorgan, UK with CM International University, research report.
PETERKOVÁ, J. (2003): The Role of Cultural Heritage in the Process of Mutual Communication and Creation of Consciousness of Common Cultural Identity. In. Kakanien Revisited. [Online] 20th August 2003. http
Dumplings? The attitudes of nutritionists on innovations and traditions in Czech food consumption in the 1950s and 1960s]. Praha.
HLAVOVÁ, V. (2006): Rok 1948 - rok zlomu v agrárnej politike štátu. [1948 - The Turning Point in the State Agrarian Policy]. In. Jan Pešek a kol.: Kapitolami najnovších slovenských dejín. Bratislava.
HRUBÁ, M. (1964): Polotovary v naší kuchyni. [Intermediate Products in Our Kitchen]. In. Výživa lidu, 19, No. 8.
JIRÁSEK, Z. - ŠŮLA, J. (1992): Velká peněžní loupež v Československu 1953 aneb 50