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- Ljungström, Åsa
(författare)
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Öster om Arlanda : En etnologisk studie av berättelser och föremål i en hemslöjdsinventering
- 1997
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- This dissertation lies in the crossroads between the study of artifacts and the studyof verbalizations. Its purpose is to investigate how artifacts, retrieved for ahandicraft inventory, inspired their owners to narrate and interpret values, lifecontexts and moral problems connected with the social and historicaltransformation of the twentieth century. The informants illuminated questions ofidentity, morality, gender roles, class relations, sense of place, and historicalpreservation. The right to dignity permeated the informants' accounts of life anddeath, reproduction, caring, work, and history. At the root of their world view, layan unexpressed understanding of justice, that was a part of their attempts tomaintain human dignity. These attempts were carried out partly through a malecode which maintained individual rights and integrity, and partly through aphilosophy of female caring, based on responsibility for the needs of others.Previous class divisions were illuminated when informants contemplated objectsonce used in the preparation of food. In the linen cupboards, even in well-to-dohomes, sorrow, pain and anger lay hidden in the sheets as traces of life events.Competence in work was important to the informants. The good life was to be ableto work. The linkage of artifacts and narrative experiences show how feelingstranscend time. The stories can be interpreted as the narrators' paraphrases of lifein the temporal dimension of poetry and history.
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- Ronström, Owe, 1953-
(författare)
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Inledning
- 1990
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Ingår i: Musik och kultur. - Lund : Studentlitteratur AB. - 9144301618 ; , s. 5-20
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Bokkapitel (refereegranskat)
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- Edkvist, Ingela, 1957-
(författare)
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The performance of tradition : An ethnography of Hira Gasy popular theatre in Madagascar
- 1997
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- This study deals with the popular theatre performance of Hira Gasy, and its actors andaudiences in the central highland regions of Imerina and northern Betsileo in Madagascar. The Hira Gasy has developed from a court to a rural performance during the last two centuries, a period influenced by first the British and then by the French presence in the country. Today, the performances are given in diverse contexts, the most common being in connection with reburial ceremonies. The Hira Gasy troupes all have a common form of their performance, with speeches, songs, acrobatics, dance and music, while the content is unique for each troupe, although given in a culturally recognized form. The study is based on 19 months of fieldwork divided into five periods between1991 and 1996. The main argument is that the Hira Gasy performances provide a forumin which the problems of identification and belonging are discussed. The `foreigner' isused as a `mirror image' for the rural and the poor in their aims to assert and shape theirsense of belonging in a changing society. The symbols of identification - the ancestralland, the common tomb, and the family solidarity - are felt to be threatened by increasingindividualization and the decrease in the fulfillment of the ancestral duties. For the ruralpoor their feelings of marginality and powerlessness in relation to the economically andpolitically powerful urban elite are expressed in Hira Gasy. Through the practice ofcustom they sustain their moral dignity, which is one of the most important means inorder to remain malagasy. The Hira Gasy performances are indigenious arenas for existential and moral discussions, and for providing a sense of belonging in a problematic reality shaped by both the `way of the ancestors' and the `way of the foreign'.
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Atlas över svensk folkkultur : 2 Sägen, tro och högtidssed : 1 Kartor
- 1976
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Samlingsverk (redaktörskap) (övrigt vetenskapligt/konstnärligt)abstract
- KARTA I Jättekastet / Giant's Stone-Casts ; Karta II—III Hur kyrkan fick sin plats bestämd / How the Siteof the First (New) Church was Indicated ; Karta IV—IX Odens jakt/ The Wild Hunt ; KARTA X Som jordemoder hos de underjordiska / Human Midwifeat Fairy Birth ; Karta XI-XII Vattenväsen i manlig gestalt / Waterspirits in theShape of Men ; KARTA XIII—XIV Varulven / The Werwolf ; KARTA XV—XVIII Magisk tjuvmjölkning / Stealing Milk by Witchcraft ; KARTA XIX—XXI Det mördade barnet som gengångare / The Murdered Child as Ghost ; KARTA XXII Festeldar. Vårsed / Bonfires. Spring Custom ; KARTA XXIII Piskning med ris. Sed vid påsk och jul / Birching .Easter or Christmas Custom ; KARTA XXIV Tranan bär ljus i säng. Talesätt och tider rörande inomhusbelysningen på våren / The Grane Comeswith the Light. Sayings and Time Instructions concerning the Lighting of Houses in Spring ; KARTA XXV—XXIX Traditioner knutna till Lucia-dagen, 13 dec. / Traditions connected with Lucia, Dec. 13 ; XXV »Lusse långnatt» / The Long Night of Lucia ; XXIV Arbeta under ottan, äta lussebit och sova på maten / Work in the Early Morning, ceremonial Breakfast and After- Breakfast Nap ; XXVII Talesätt och tro i anslutning till namnen Lusse och Lucifer / Sayings and Popular Beliefs connected with the Names of Lusseand Lucifer ; XXVIII Traktering av brännvin, kask, kaffe och bröd / Treating People Snaps, Coffee with a Dash of Snaps, Coffee and Buns ; XXIX Traktering och utklädsel / Trea ting and Mumming
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| 8. |
- Lewis, Katarina
(författare)
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Schartauansk kvinnofromhet i tjugonde seklet : En religionsetnologisk studie
- 1997
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- This dissertation analyzes how a Christian belief affects and is expressed in thedaily lives of laywomen. Material exists, which covers the theological and priest'sperspectives and gives insight into the teachings of Schartauanism. No researchabout the laypeople was to be found. To find information about laywomen I gathered biographical material. Most important are 46 in-depth interviews with womenin the county of Bohuslän from three age groups, women born between the years1895 och 1968 from varying environments but from the same small businessclass. The interviews were followed by reciprocal ethnography. Since Schartauans display an ideologically based silence about their belief, myinsider perspective as being brought up a Schartauan, was a necessary tool for mystudy. Anthropologist Victor Turner's symbol theory, especially the balance between "structure" and "communitas", was useful in analyzing and describing thepattern of expression of a belief and to reveal the difference between the perspective of the layperson from that of the theologian. To categorize the empirical material I used three models: Mother, CommunityMother and Faithful Servant. Community Mother is a concept created by EllenKey (1849-1926) to convey her radical ideas of a general motherliness. TheSchartauan belief is transmitted in daily life, first and foremost by the mother,demonstrating rather than explaining her belief, but also by the faithful servant,the teacher and the priest. My study reveals that the mother is the deciding factorin the survival of the Schartauan tradition. This investigation demonstrates that in spite of their strict religious observance,their belief gives these women, paradoxically, freedom and a complicated form ofemancipation. At the intersection between "structure" and "communitas" theSchartauan woman realizes her identity as an emancipated, redressed Christian,with an unchangeable core of a pious, individual-centered belief.
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