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vēsturē. – Nonkonformisms grafikā 1944–1990 . Rīga: Latvijas Nacionālā bibliotēka. Tavare, Renāte. 1980. Latviešu folkloras tikumisko un estētisko vērtību izmantošana padomju svētkutradīcijās: Palīgmateriāls lektoriem . Rīga: LPSR Zinību b-ba. Lit. un mākslas prop. zin. metod. Padome. Theses of Scientific Reports Session on Research Results of Archaeologists, Anthropologists and Ethnographers . 1952–1991. Rīga: LPSR Zinātņu akadēmija, LPSR Kultūras ministrija. Trocigs, Dags. 1940. Latviešu tautas gara mantu vākšana un pētīšana Latvijā. – Raksti un māksla 2: 172

algult . Tallinn: Eesti Riiklik Kirjastus. Niglas, Liivo and Eva Toulouze. 2010. Reconstructing the Past and the Present: The Ethnographic Films Made by the Estonian National Museum (1961–1989). – Journal of Ethnology and Folk-loristics 4 (2): 77–96. Nõmmela, Marleen. 2010. The State, the Museum and the Ethnographer in Constructing National Heritage: Defining Estonian National Costumes in the 1930s. – Journal of Ethnology and Folk-loristics 4 (1): 49–61. Pershits, Abram and Nikolay Cheboksarov. 1967. Polveka sovetskoy etnografii. – Sovetskaya etnografiya 5: 3

Oskar Kolberg (1814–1890) Musical Ethnography in Poland Piotr DAHLiG Institute of Musicology University of Warsaw the Founder of Oskar Kolberg (1814–1890) the Founder of Musical Ethnography in Poland 2 AbstrAct The article presents the greatest Polish ethnographer, who was also a professionally educated musician. He concentrated his activities on the oral musical culture, still vital in the 19th century but liable to changes. Culture studies by Kolberg concerned mainly rural communities, statistically dominating in those times. He planned to edit 60


In this paper, a long-time resident of the Lower East Side of New York City reflects on his experiences as an adult “learner” in his neighborhood yeshiva. The questions addressed in this narrative autoethnography include: What are the forms of self-making that shared study of Rabbinic texts affords? What is the range of intellectual freedom, and how does this interact with the formal and informal hierarchies of the place? What is the balance, for a mature male Jewish ethnographer, of anthropological fieldwork and study “for its own sake” in this setting? Throughout, the emphasis is on the commonalities shared by the ethnographer and his fellows at the yeshiva, rather than on the putative process of crossing cultural bridges.

This methodological essay describes and advocates using certain psychoanalytic techniques for ethnography. It focuses on the self analysis of the ethnographer using evenly hovering attention, dream analysis, and free association. It presents an argument that using those techniques enhances the goal of ethnography as a human science and of social research. Fear of crime serves as a point of departure for the methodological argument. Finally, it links psychoanalytic ethnography to a fractal model of society and the self with reference to C. S. Peirce’s theory of semiotics as a link between the individual and society.


The paper introduces a biography of prominent scientific activists, journalists, ethnographers and writers Roman Reinfuss i Yulian Tarnovych. Intercessors Polish - Ukrainian affairs who expressed it through scientific activity. Similarities and differences in the biography and method of transferring the content are shown, and an amazing love for Lemko’s region this Polish and Ukrainian authors. The article presents the similarities into the method of transferring popular science content by two ethnic- different journalists – scientist inhabitant in the same Lemko region. The analysis of the content they published in magazines, newspapers and scientific papers was also carried out.

The purpose of the article is to compare the presented media content by two scientists - journalists from different social environments living in the same region, in the service of saving the Lemko’s hertiage by the example of ethnic journalism.


Henryk Oskar Kolberg (1814–1890), a musician, composer, the greatest Polish ethnographer and one of the fathers of European ethnomusicology, collected over 20,000 folk songs, dances, and instrumental melodies from the territory of today’s Poland, Belarus, Ukraine and other Slavic countries. The musical culture of the Hutsuls was an object of Oskar Kolberg’s interest in the late 1870s and early 1880s. The research material related to this region was collected by Kolberg, similarly as in other regions, from two different types of sources. The core of his work consisted of field notes written down during his few trips to that region. Another way of collecting information for Kolberg’s publication included an extensive study of already published resources – historical and ethnographical works, collections of songs, short articles, etc. Kolberg’s study of the musical culture of the Hutsuls is a very valuable source for the history of the culture of this part of Europe.


This article* is dedicated to the regional studies movement in Soviet Lithuania, primarily to ethnography, and argues that Lithuanian ethnographers conducted ethnographic research in different ways. The focus is on the Ramuva movement, founded in 1970 at Vilnius University and continuing until 1994. The activities of the Lithuanian regional studies movement were characterised by diverse education and ethnographic practices. I assert that the key to the success of Ramuva’s activity was a creative circumventing of Soviet ideology and practice. Through a discussion of theoretical issues and the results of fieldwork, I analyse the following questions: How did Marxism–Leninism change ethnography in Soviet Lithuania? What were the activities, methods and theory of regional research? Was Ramuva’s policy of knowledge production in opposition to the Soviet regime?


While today the Ethnographic Museum of the Pilsen Region represents just one of the departments of the Museum of West Bohemia in Pilsen, at the beginning of the twentieth century, in 1915, it emerged as an independent institution devoted to a study of life in the Pilsen region. Ladislav Lábek, the founder and long-time director, bears the greatest credit for this museum. This study presents PhDr. Marie Ulčová, who joined the museum shortly after the Second World War and in 1963 replaced Mr. Lábek on his imaginary throne. The main objective of this article is to introduce the personality of Marie Ulčová and to evaluate the activity of this Pilsen ethnographer and the museum employee with an emphasis on her work in the Ethnographic Museum of the Pilsen Region. The basic aspects of the ethnographic activities, not only of Marie Ulčová but also of the Ethnographic Museum of the Pilsen Region in the years 1963–1988, are described through her professional and popularising articles, archival sources and contemporary periodicals.


The article examines the subject of Belarusian musical and ethnographic materials collected by Oskar Kolberg. The materials on Belarusian folk culture, which were collected by the researcher throughout his whole life, were published almost 80 years after his death in Volume 52 Belarus–Polesie, while some of them are also to be found in Volume 53 Lithuania. Thus, the geography of these materials extends far beyond the borders of contemporary Belarus. However, individual regions of the country are not equally represented. Using the works of his predecessors, Kolberg compiled information about the culture and ethnography of Belarus and supplemented it with his own research. The author of this article divides the materials used to compile Volume 52 into two unequal groups: publications of other authors and the personal field notes of Kolberg (together with the materials sent to him by correspondents). The latter group, which constitutes more than a quarter of all the materials and is essential for assessing the Belarusian achievements of the Polish ethnographer, has been analysed in the article. The abundance of Kolberg’s own transcriptions of music in the volume makes his work into one of the key sources in 19th-century Belarusian musical historiography The author also puts forward a hypothesis concerning the Belarusian beginnings of Kolberg’s entire collecting activity.