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THE WAYS OF RECOGNISING SUPPOSED WITCHES (IN THE LIGHT OF THE STUDY OF THE POLISH ETHNOGRAPHIC ATLAS) (Sposoby rozpoznawania domniemanych czarownic (w swietle badan Polskiego Atlasu Etnograficznego))

100%

Pienczak A.

Lud

2008

tom 92

215-234

Descriptions of different forms of traditional witchcraft in Poland can be found in the earliest ethnographic works. However, they are fragmentary and often presented as part of a broader discussion of beliefs, magic and fortune telling. The article is based on unpublished materials of the Polish Ethnographic Atlas, collected in the 1980s of the 20th C. One of the main assumptions of the Atlas was to show the cultural diversity of different elements of traditional culture. Belief in witchcraft became very strong particularly in the 16th and 17th centuries, mainly because of the bad economic situation. Even as late as the second half of the 20th c. in rural communities some people were suspected of witch practices. The article discusses selected aspects of traditional witchcraft, in particular ways of recognising witches (on the basis of the external appearance, characteristic objects, profanation of religious practices etc.). Some of the beliefs analysed in the article are still present, particularly in eastern Poland. However, the material gathered in the Atlas is rather fragmentary.

TAIWANESE TRADITIONAL FOLK BELIEFS

100%

Slawinski R.

Acta Asiatica Varsoviensia

2007

nr 20

81-90

The author discusses the ways the post-war Taiwan has become a depositary of traditional Chinese culture and its important part - i.e. beliefs. The author provides a panorama of the phenomena composing the rich image of popular beliefs of Taiwan - folk religion, animistic beliefs and religious syncretism. The folk imagination concerning the rapport between Heaven, Earth and Hades is being presented. Within such a frame, the author provides a description of the most important gods' functions, symbols and attributes. An analysis of the so called contemporary New Religions of Taiwan has also been made - highlighting the syncretism seen as a key of their construction. The author also provides an analysis of the way the new religious movements satisfy the crucial needs and reassure social inquietudes of the modern Taiwanese society.

ČO S POVERAMI ALEBO KDE SÚ HRANICE KATEGÓRIÍ?

88%

Bahna V.

Etnologické rozpravy (Ethnological Disputes)

2008

tom 15

nr 1

11-24

The paper deals with the problems of terminology and classification of folk beliefs. The author shows that relevant terminology used by the Slovak scholars is unstable and rather intuitive. Few years ago a new proposal for classification of the folk beliefs came out from the field of religious studies. Basing on the fuzzy set theory, the author claims that the social and cultural categories do not need the sharp boundaries. He confronts the new classification with the theories of cognitive science of religion, in particular with the cognitive theory of Pascal Boyer and the theory of the religious modes of Harvey Whitehouse.

Rarášok a zmok ako kultúrne reprezentácie alebo Prečo prežitky prežívajú?

63%

Buzekova T.

Národopisná revue (Journal of Ethnology)

2009

tom 19

nr 4

240-249

The paper focuses on the theoretical perspective of cognitive anthropology applied in study of folklore. The authoress aims to demonstrate that the terms 'folk beliefs' and 'superstitions' used in folkloristics relate to the definition of folklore as a 'survival' peculiar to the earlier anthropological theory of cultural evolution. Cognitive anthropology offers a different approach to study of cultural phenomena. From the cognitive point of view, the so-called superstitions are representations incorporating anti-intuitive concepts. Some of them could have their origin in old pagan beliefs, but this is not the main factor influencing their transmission: the distribution of anti-intuitive concepts is determined by how the human mind works. Narrations containing those concepts are related to a concrete social context and do not necessary refer to the religious feelings or religious faith. On the example of rarasok and zmok - supernatural beings from Slovak folk tales - the autoress demonstrates that the hypothetical religious origin of folklore images does not explain their present 'survival'. Distribution of rarasok and zmok's representations could be explained in terms of Pascal Boyer's theory. Rarasok and zmok appear in tales with interpretation of misfortune in terms of supernatural forces. Long-term reproduction of corresponding narrative schemata could be explained by further cognitive theories dealing with certain aspects of human cognition related to concrete social situations.