« 2018. #5 (143)

The Ethnology Notebooks, 2018, № 5 (143), 1326

DOI https://doi.org/10.15407/nz2018.05.1326

Received  19.07.2018


ORCID ID: https://orcid.org/0000-0002-4957-1619

Kanapljanikov Dmytro, a bread-winner is on the century of historical sciences

department of the modern ethnology

of the Institute of Ethnology

of the National Academy of Sciences of Ukraine

Svobody Avenue 15,  79000, Lviv, Ukraine.

Contacts: zvyczaj@gmail.com

Tel. Тел. +380682478385

Abstrakt. Belarusian traditional Personhood by studies the Belarusian myths and rituals, the stories and thoughts about fairies — «Vanishing People», «invisible peoples» — are researched. Belarusian myths and rituals about «invisible people», both with Western European myths about elves and fairies, create a European area of representations about «invisible people». The feature of the eastern part of this area, which includes the Belarusians, is the presence of rituals and priests of this cult. According to the stories about these beings, they have a human entities, support to each other, as well as with people, economic and social ties. The person, by traditional Belarusians worldview, is social minded entity, and may have supernatural and metamorphosis property.

Keywords: Vanishing People, elf, fairy, Personhood, Person, European mythology, Belarusian mythology, deities of local, European paganism.


Toŭstsik, T. TS. Arkhiŭ Homel′skaĭ haradskoĭ krai͡aznaŭchaĭ arhanizatsyi “Talaka”. — Aŭdyi͡okaseta No 5/2003 “Turaŭshchyna — 2003″ (2003) [in Belarusian].
Bandarchyk, V.K., Kabashnikaŭ, K.P., Fi͡adosik, A.S., & Bartashėvich, H.A. (1992). Zamovy. Minsk: Navuka i tėkhnika [in Belarusian].
Belova, O.V. (2001). Bibleĭskie si͡uzhety v vostochnoslavi͡anskikh narodnykh legendakh. In O.V. Belova, A.A. Plotnikova, E.E. Levkievskai͡a, & S.M. Tolstai͡a (Eds.), Vostochnoslavi͡anskiĭ ėtnolingvisticheskiĭ sbornik. Issledovanii͡a i materialy (pp. 118—150). Moskva: Indrik [in Russian].
Halaichuk, V. (2013). Tradytsiini uiavlennia pro domovyka na istoryko-etnohrafichnii Volyni. Visnyk of the Lviv University. Series History, 48, 343—382 [in Ukrainian].
Dobrovolʹskīĭ, V.N. (1891). Smolenskīĭ ėtnograficheskīĭ sbornik. S.-Peterburg: Tip. E. Evdokimova [in Russian, Belarusian].
Kazakova, I.V. (1995). Ėtnichnyi͡a tradytsyi i dukhoŭnai͡a kul′tu. Minsk: Universitėtskae [in Belarusian].
Lis, A.S., & I͡Alataŭ, V.I. (1974). Z͡Hniŭnyi͡a pesni. Minsk: Navuka i tėkhnika [in Belarusian].
Lopatin, G.I. (2005). “Li͡udzeĭ zha ni͡avidzimykh stolʹki, skolʹki vidzimykh” Belorusskie mifologicheskie vierovanii͡a v “dobrokhozhikh.” ZHivai͡a Starina, 3, 34–37 [in Russian, Belarusian].
Novak, V.S. (2000). Krynits karmi͡anskikh perazvony: Abrady i pesni ŭ suchas. zapisakh. Homel′: Homel. tsėntr navuk.-tėkhn. i dzelavoĭ infarm [in Belarusian].
Novak, V.S. (2002). Mi͡astsovai͡a spetsyfika I͡Ur’eŭskikh abradaŭ i pesen′. Vesnik Mazyrskaha DZi͡arz͡haŭnaha Pedahahichnaha Universitėta, 7, 57—66 [in Belarusian].
Novak, V.S. (2009). Slavi͡anskai͡a mifalohii͡a (na matėryi͡alakh Homel′skaĭ voblastsi). Minsk: Prava i ėkanomika [in Belarusian].
Novak, V.S. (2010). Mifalahichnyi͡a ŭi͡aŭlenni belarusaŭ. Minsk: Prava i ėkanomika [in Belarusian].
Pashina, O.A. (1998). Arealʹnoe chlenenie Smolenshchiny s tochki zrenii͡a zhatvennoĭ obri͡adnosti. In T.A. Agapkina, A.F. ZHuravlev, & S.M. Tolstai͡a (Eds.), Slovo i kulʹtura: Pami͡ati Nikity Ilʹicha Tolstogo (Vol. 2, pp. 148—157). Moskva: Indrik [in Russian].
Romanov, E.R. (1891). Bělorusskij sbornik: Vyp. 4. Skazki kosmogoničeskìâ i kul’turnyâ. Vitebsk: Tipo-Litografìâ G.A. Malkina [in Russian, Belarusian].
Romanov, E.R. (1893). Belorusskiĭ sbornik: Vyp. 5: Zagovory, apokrify, dukhovnye stikhi. Vitebsk: Tip.-lit. G. A. Malkina [in Russian, Belarusian].
Sheĭn, P.V. (1893). Materialy dli͡a izuchenii͡a byta i i͡azyka russkogo naselenii͡a Severo-Zapadnogo krai͡a (Vol. 2). Sankt-Peterburg: Tipografii͡a Imperatorskoĭ akademii nauk [in Russian, Belarusian].
Briggs, K. (1978). An encyclopedia of fairies : hobgoblins, brownies, bogies, and other supernatural creatures. New York: Pantheon Books [in Belarusian].
Briggs, K.M. (1978). The vanishing people : fairy lore and legends. New York: Pantheon Books.
Flower, H. I. (2017). The dancing lares and the serpent in the garden : religion at the Roman street corner. Princeton ; Oxford: Princeton University.
Hallowell, A.I. (1976). Ojibwa Ontology, Behavior and World View. In Contributions to anthropology: selected papers of A. Irving Hallowell (pp. 357–390). Chicago: University of Chicago Press.
Harvey, G. (2014). The handbook of contemporary animism. Abingdon, Oxon ; New York: Routledge.
Rieti, B. (1991). Strange terrain : the fairy world in Newfoundland. St. John’s, Nfld., Canada: Institute of Social and Economic Research, Memorial University of Newfoundland.
Zinchuk, M. (2017). Lisovyk. Demonolohichna rozpovid Chernihivshchyny. Retrieved from http://proridne.org/Українські народні демонологічні розповіді/Лісовик.html [in Ukrainian].
Kanapli͡anikaŭ, D.H. (2018). Etnagraficzny_Archiu_Kanaplianikau_Zmitro. Retrieved from https://drive.google.com/drive/folders/1n8qPHeRbiryCNuaO–n0IO579lSNDC-r?usp=sharing [in Belarusian].
Lapatsin, H.I. (2017). Ne sama i͡a vas prashu, prosi͡a vas mesi͡ats, krasnae solnyshka: vopyt tėkstalahichnaha kamentara da adnoĭ zamovy. Retrieved from http://vetka-museum.by/publikatsyi-supratso-nika/428-ne-sama-ya-vas-prashu-prosya-vas-mesyats-krasnae-solnyshka-vopyt-tekstalagichnaga-kamentara-da-adnoj-zamovy.html [in Belarusian].
Lopatin, G.I. (2008). O narodnoĭ demonologii belorussko-bri͡anskogo pogranichʹi͡a: dobrokhozhie, nevidimye i dr. Retrieved from http://vetka-museum.by/publikatsyi-supratso-nika/146-o-narodnoj-demonologii-belorussko-bryanskogo-pogranichya-dobrokhozhie-nevidimye-i-dr.html [in Russian, Belarusian].
Jón Árnason. (2013). Huldumanna genesis. Retrieved from http://norroen.info/src/tales/alfa/genesis/is.html (Original work published 1862) [in Icelandic].
Tobar an Dualchais / Kist o Riche. (2018). Retrieved from http://www.tobarandualchais.co.uk/en/more [in Scots, Gaelic, English].


Our authors
Daily bread baking of ukrainians in the south-western ethnographical region at the late XIX to early XXI cc.
The paper has dealt with analytic study in prescriptions, signs, customs, methods, ways of selection, procurement and some peculiarities in usage of subsidiary means — water, firewood and leaves in bread baking. The final aim of the mentioned actions had been (and still is) selection of the means and ingredients fit, by their characteristics, for the backing of bread. The paper has demonstrated dependence of bread backing subsi­diary means criteria from the folk nutritional standards and world outlook stereotypes as well as from regional social and economic, natural and geographical factors and peculiarities of material culture.
Read »

Boikos’ pandemonium: categories of evil deceased
In the article have been presented some research-work on peculiarities of Boikos’ traditional demonological notions as for so-called evil deceased; on the basis of field records and ethnological literary sources quite a number of scum categories have been defined as well as essential habits, modes of behavior and functions of these personages of people’s demonology.
Read »

On bessarabian and moldavian ukrainians in the studies of historical ethnography
The article has thrown some light upon a sum of scientific findings got during XIX to XXI cc. in historio-ethnographic studies of Bessarabia and Moldavian Ukrainians. In the pre­sent paper has been given author’s answer to the problem of lacking progress as for the numerous themes concerning Ukrainians. State and achievements of the research-works in Ukrainians’ material and spiritual culture by the scientists of Moldavia and Ukraine through the years of independence has been exposed.
Read »

Wax candle as ukrainian Christmas and epiphany ritualistic text
For the first time in native ethnology the article has brought some results of special study in sign functionality of a wax candle under the context of Ukrainian Christmas and Epiphany ritualistic text (ritualism of Christmas Eve, New Year, Epiphany Eve and Feast of Epiphany). The study has stated extremely high semiotic position of a wax candle as projection of Sun, mediator between the spheres of sacral and prophane elements, symbolic analogue of human existence, apotropy, cultural symbol re-establishing borders of acculturated space.
Read »