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POPULAŢII ŞI PATRIMONIUL IMATERIAL EUROREGIONAL De La Stratul Cultural Profund La Tradiţii Vii POPULAŢII ŞI PATRIMONIUL IMATERIAL EUROREGIONAL De la stratul cultural profund la tradiţii vii Centrul Cultural Judeţean Arad Coord. Dr. Elena Rodica Colta POPULAŢII ŞI PATRIMONIUL IMATERIAL EUROREGIONAL De la stratul cultural profund la tradiţii vii Lucrările simpozionului internaţional de la Arad din 18-19 iunie 2014 Editura Etnologică Bucureşti 2015 © Editura Etnologică Colecţia de Etnologie E-mail: [email protected] www.etnologica.ro Editor coordonator: Emil Țîrcomnicu Editura Etnologică este acreditată CNCS, categoria B, în domeniul Istorie şi studii culturale Descrierea CIP a Bibliotecii Naţionale a României POPULAŢII ŞI PATRIMONIUL IMATERIAL EUROREGIONAL Simpozion internaţional (2014 ; Arad) Populaţii şi patrimoniul imaterial euroregional : de la stratul cultural profund la tradiţii vii : lucrările simpozionului internaţional de la Arad din 18-19 iunie 2014 / coord.: Colta Elena Rodica. - Bucureşti : Editura Etnologică, 2015 Bibliogr. ISBN 978-973-8920-80-4 I. Colta, Elena Rodica (coord.) 008 Coperta 1: Kukeri din Kalipetrovo,Bulgaria, autor Narcisa Știucă Punctele de vedere exprimate în materialele publicate aparțin în exclusivitate autorilor Sumar Biljana Radkovic Njegovan, Drago Njegovan, Tradiţia ca moştenire culturală intangibilă: perspectiva europeană şi naţională ………………………………….................................... 7 Mălina Iulia Duţă, Consideraţii asupra patrimoniului imaterial într-o epocă a fenomenelor globale ............................................ 24 Klamár Zoltán, Hármas határok – identitás a kérdőívek tükrében. Egy kutatási projekt részeredményei (Hotare triple - identitate în oglinda chestionarelor)………………………………………… 30 Levente Szilágyi, Hármas határok vizsgálata. Magyarország délnyugati, délkeleti és északkeleti térségében. A magyar-román- ukrán hármas határ (Analiza frontierelor triple în regiunile nord- estice, sud-estice şi sud-vestice ale Ungariei )............................. 45 Nicoleta Muşat, Digitalizarea patrimoniului imaterial ………... 65 Narcisa Ştiucă, Cucii din Brăneşti: o privire inside / outside asupra fenomenului ..................................................................... 72 Adriana Tămăşan Cupcea, Reafirmarea identităţii etnice şi religioase la comunitatea tătară din Dobrogea, în perioada postcomunistă……………………………………....................... 88 Biljana Sikimić, Obiceiurile legate de tăierea porcilor la sârbii de pe Valea Mureşului (Pomorišja). Cercetări de teren contemporane .... 119 Svetlana M. Ćirković, Tradiţia vie a sârbilor din judeţul Arad: cesniţa (česnica) ........................................................................ 148 Annemarie Sorescu-Marinković, Lăzăriţa la karavlahii din Bosnia şi Herţegovina. Avatarurile unui ritual ..................................... 177 Dušan Deanać, Alaiurile însoţite de dansuri rituale şi alte obiceiuri ale sârbilor din Banatul de Nord ............................... 203 Iavorka Markov Iorgovan, “Fără copii casa nu creşte...”. Perioada de la naştere până la botez la copiii sârbilor mureşeni .............. 219 Emilia Martin, Terapii populare la românii din Ungaria. Descântece, practici magice, leacuri băbeşti .............................. 229 Camelia Burghele, Semne ale credinţei: răstignirile (studiu de caz - satele sălăjene)………………………………………………. 243 Gabriela Boagiu, Hagiografii şi reprezentări simbolice ale sfinţilor în cultura populară românească …………….……… 253 Elena Rodica Colta, Memoria locului transformată în brand cultural. Poveşti despre Nie, ultimul haiduc din Zărand …...... 260 Madlena Bulboacă, Cantinele rituale evreieşti din România .... 272 Autorii ....................................................................................... 277 Tradiţia ca moştenire culturală intangibilă: perspectiva europeană şi naţională Biljana Ratković Njegovan Drago Njegovan Abstrakt U radu se razmatra pitanje tradicije kao fenomena koji predstvalja socijalnu i kulturnu baštinu prošlih vremena. Iako prevazilazi vremenske okvire svog opstojanja, tradicija predstavlja neotuđiv deo kontinuiteta svake nacionalne kulture, kao i osnovu socijalnog i kulturnog napretka. Tradicija znači stepen civilizacije, a vekovi koji prolaze raščišćavaju tu ogromnu količinu nasleđa i iz njega preuzimaju ono što je stvaralačko, što podstiče i daje unutrašnju snagu. Evropa, i sama izrasla na grčko-rimskoj tradiciji, neguje senzibilitet prema ovom obliku nematerijalne kulturne baštine. Stoga ophođenje s tradicijom kao nematerijalnom kulturnom baštinom pretpostavlja vrednovanje tradicije kao komponente kulture, kako bi se razgraničile dihotomije prošlosti i sadašnjosti, tradicije i tradicionalizma, tradicionalnog i modernog. Ključne reči: tradicija, nematerijalna kulturna baština, vrednovanje tradicije Abstract This paper examines the issue of tradition as a phenomenon that represents the social and cultural heritage of the past. Although beyond the time frame of its existence, tradition is an inalienable part of the continuity of each national culture, as well as the basis of social Lucrarea prezintă o parte din Proiectul 179052, cu titlul „Transformarea identităţii sociale din Serbia în condiţiile crizei şi influenţa sa asupra integrării europene”, finanţat de Ministerul pentru Ştiinţă şi Dezvoltare Tehnologică din Republica Serbia. 7 and cultural progress. Tradition means a degree of civilization and as centuries pass they clear the huge amount of heritage and take out everything creative, encouraging and all that provides inner strength. Europe itself has grown in the Greco-Roman tradition, and thus fosters sensitivity to this form of intangible cultural heritage. Therefore, dealing with tradition as intangible cultural heritage assumes its valuation as a component of culture, in order to delimit the dichotomy of past and present, tradition and traditionalism, traditional and modern. Keywords: traditions, intangible cultural heritage, valuing tradition Introducere Conceptul de tradiţie şi valori tradiţionale se foloseşte adesea în spectrul ştiinţelor sociale – sociologie, culturologie, antropologie, psihologie, religie, istorie, estetică, etc., având drept scop stabilirea legitimităţii unui anumit grup de valori în spiritul trecutului. Acest concept se referă la credinţă, compor- tament sau la norme, care se transmit în interiorul grupului sau al societăţii, cu un sens simbolic sau cu sens special, care provi- ne din trecut. Din acest motiv putem considera tradiţia şi ca o parte sau un întreg de valori culturale imateriale ale unei socie- tăţi. Cuvântul tradere, în sensul său original din limba latină înseamnă predare, procesul de transmitere şi păstrare a valori- lor, caracteristicilor, obiceiurilor şi a principiilor, care marchea- ză identitatea unei anumite culturi. Conform dicţionarului en- glez English Merriam-Webster dictionary, tradiţia înseamnă modul de gândire şi comportare al oamenilor dintr-un anumit grup, familie, societate pe o perioadă mai lungă. Substantivele derivate din verbul trader are, astfel, mai multe sensuri: - în antropologie – transmiterea cunoştinţelor, obiceiurilor, cre- dinţei şi legendelor, de la o generaţie la alta, pe cale orală sau 8 scrisă, care duce la stabilirea obiceiurilor, ce se moştenesc din perioadele anterioare; - în teologie – totalitatea regulilor şi dogmelor moştenite de la fondatori şi transmise urmaşilor acestora (de exemplu, legile lui Moise pentru evrei sau Decalogul bisericesc pentru creştini etc.); - în justiţie – documentul de transmitere a unui drept sau propri- etate (Klajn, Šipka, 2006). Acest cuvânt a pătruns în aproape toate limbile din lume. Derivate din cuvântul „tradiţie” sunt tradiţional (lat. – traditionalis), care înseamnă cel care se bazează pe tradiţie, care este caracteristic sau aparţine tradiţiei, care s-a obişnuit, a deve- nit tradiţie; apoi tradiţionalism, care înseamnă păstrarea tradiţi- ei, predilecţia pentru tradiţie şi valorile tradiţionale, dar şi învă- ţătura teologilor şi filozofilor, care spune că anumite adevăruri religioase şi morale se pot afla numai dacă aceste sunt arătate de către dumnezeu şi sunt apoi transmise prin tradiţie. Aici apare şi cuvântul tradiţionalism, care înseamnă susţinător al tradiţiona- lismului, adică tradiţionalist. Când este vorba de tradiţie, este important să luăm în considerare şi sensul altor termeni, asociaţi cu tradiţia, cum sunt conservarea, inovaţia, modernitatea, progresul. Cuvântul latin conservare înseamnă păstrare. De aici conserva, în care se poate păstra un aliment pentru a nu se altera, procedeul de conservare a hranei în acelaşi scop, dar şi conservarea (lat. – conservatio) operelor de artă şi monumentelor istorice, pentru a împiedica degradarea lor, cu care se ocupă persoanele de specialitate – conservatorii (lat. – conservator), în calitate de păstrători şi sal- vatori ai acestor opere. Termenul conservatism (lat. – conservatives) îl defineşte pe cel care păstrează vechiul înţeles, vechile relaţii, împotrivindu-se noului, din care rezultă că este înapoiat, de mo- dă veche, îmbătrânit. Conservatorul este, astfel, susţinătorul 9 ideilor şi înţelegerii conservatoare, în timp ce conservatismul este modul conservator de gândire, adeptul păstrării vechiului, respingerea noului, progresului (Klajn, Šipka, 2006: 642). De la sensul original până la atribuirea acestuia, evident în sens nega- tiv, este o mică distanţă. Nici tot ce e vechi nu este înapoiat, precum nici tot ce e nou nu este progresist. Contrar ideii conservatoare, în lume se dezvoltă o idee inovatoare, astfel avem inovator, adică cel care lucrează la ino- vaţii, dar cel
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