TABLE OF CONTENTS Anna Brzozowska-Krajka Introduction ................................................................. 7 Traditional Rituals and Eschatological Narratives Valentina Novak The Maternal Rite of Gomel Polesye: Its Structure, Regional and Local Peculiarities .......................................................... 19 Oksana Mykytenko Love Padlock and Key as the Traditional Symbols and Contemporary Attributes in the Wedding Ceremony (on the Material of Slavic Tradition) ..................................................................... 35 Agnieszka Monies-Mizera Reception Rites in Polish Traditional Folklore. From Extended Ritual Complexes to Abbreviated Ludic Elements ................... 55 Inna Shved Acculturation as a Factor of Change in the Folk Eschatological Narratives (Based on Belarusian Material) ............................. 71 Folk Music and Folk Costume Rimantas Astrauskas Lithuanian Traditional Musical Culture in the Process of Change 87 Aija Jansone Authenticity Versus Modernity in Latvian Folk Costumes of Today .......................................................................... 103 Kinga Czerwińska Folk Costumes: Tradition – Changes – Perspective. Examples from Southern Poland: Cieszyn Silesia, Żywiec Beskids, Podhale ........ 119 6 Table of Contents Contemporary Non-traditional Forms of Folklore and Folklore Digital Preservation Violetta Krawczyk-Wasilewska European Intangible Heritage and the Information Society ......... 137 Anna Brzozowska-Krajka Religion and Neo-folklore: the Sacred and the Profane in Polish E-wishes ....................................................................... 153 Ethnic Minorities and Ethnocultural Borderland Katarzyna Marcol Shaping Determinants of Ethnicity of Silesian Minority in Ostojićevo (Serbian Banat). Polish Folk Dances, Costumes and Folk Songs as Invented Tradition ............................................... 171 Fran Wright Traditional Ethnic Minorities in Austria: Burgenland Croats’ Dynamics of Change ........................................................ 185 Larysa Vakhnina A study of Ukrainian-Polish-Belarusian Ethnocultural Borderland 205 Cultural Policy Letizia Bindi Walking Knowledge, Transhumant Practices. Intangible Cultural Heritage as a Multi-situated and Multi-disciplinary Fieldwork .... 219 Maria Ochab Contemporary Folk Art as an Element of Cultural Diplomacy in Europe ...................................................................... 239 The History of IOV European Scientific Conferences ...................... 257 Anna Brzozowska-Krajka, Maria Curie-Skłodowska University, Lublin, Poland Introduction The contributions included in this monograph constitute extended and reworked texts of the select papers which were presented in their first versions at the 14th European International Scientific Conference of Folk Culture "Between Folk Culture and Global Culture in Contemporary Europe” of International Organization of Folk Art (IOV). The conference took place between 23-26 November 2017 in Andorf (Austria) and was held “In Honor of Alexander Veigl, the Founder of IOV, on the 10th Anniversary of His Death”. It was organized by The IOV International Commission for Science and Research for Central and Eastern Europe, The Austrian Section of IOV and The Polish Section of IOV. The authors of papers included in this monograph represent research centers from the IOV National Sections of Austria, Belarus, Italy, Latvia, Lithuania, Poland and Ukraine. The title formula of the present publication, Between Folk Culture and Global Culture in Contemporary Europe, includes two key concepts: folk culture and global culture, which are very meaningful when related to the sphere of culture; they emphasize the dynamic nature of the cultural processes involved. The word “between” implies both continuity and change, and it is this dynamics of change within various European ethno-cultures which constitutes the focus of attention. This fundamental category organizes the set of operational concepts which are focal for the argument in 8 Anna Brzozowska-Krajka the studies comprised in this monograph. They include acculturation, globalization, stylization, heritagization, cultural heritage, neo-folklore, cultural identity, transformation, ethnic group, tradition v. modernity, revitalization, contemporary folk culture, intangible heritage, cultural policy, de-sacralization, multicultural society, ethnicity, ethnic minority. The dynamics of change, resulting from globalization processes, studied in a variety of research fields, lead to some diagnoses re: tendencies characteristic of the studied ethnic cultures – their traditional rituals (Valentina Novak, Oksana Mykytenko, Agnieszka Monies-Mizera, Inna Shved), contemporary folk music and costume (Rimantas Astrauskas, Aija Jansone, Kinga Czerwińska), the ethnic minorities which live in diasporas and cultivate their traditions, either “transferred” or “invented” (Katarzyna Marcol, Fran Wright), and expressions of ethnicity in border areas (Larysa Vakhnina). These changes include also transmission of cultural heritage within the contemporary information society (Violetta Krawczyk-Wasilewska), neo- folklore (Anna Brzozowska-Krajka), as well as cultural policy: the relation of some social ritual practices to contemporary legal-political regulations (Letizia Bindi) and cultural diplomacy (Maria Ochab). The contributions to this book are not merely theoretical considerations but primarily specific, ethnographic-folkloric-anthropological case studies. Therefore, the conclusions reached by the authors are strongly grounded in the results of their own research. And the notion of tradition is the leitmotif of all these considerations, as, according to Marshall Sahlins, in contemporary history tradition frequently denotes a culture-specific representation of change (Lubaś 2008: 9). Hence, the authors of these studies understand tradition in terms of various visions of the cultural treasury to be preserved for future generations: as social change, as revitalization of tradition and its forms, as Introduction 9 introducing old signs and symbols into new contexts, and, as “invented” traditions, frequently regarded as controversial, and the permissible limits of such innovations. Thus, we follow three principal understandings of tradition distinguished by Polish scholar Jerzy Szacki: as action (with the emphasis put on social transmission of cultural content from generation to generation), as object (with the emphasis put on the content of tradition), and as subject (with the emphasis on the attitude of people to the cultural heritage) (Szacki 1971: 97-98). The understanding of tradition as object is represented by the study of V. Novak (The Maternal Rite of Gomel Polesye: Its Structure, Regional and Local Peculiarities) which presents a reconstruction of Belarusian (from the region of Gomel) variant of maternal and birth rituals on the basis of the collection of archival materials in her university, with especial emphasis upon local specificity of these ritual behaviors. The focus of her argument is upon the system of beliefs, orders and prohibitions pertaining to the mother and her newborn baby which have functioned in the consciousness of representatives of this folk culture until nowadays; though, as she states, today they are performed in different ways. However, the majority of studies included in this monograph present the understanding of tradition as subject and aim at examination of changes in selected elements of cultural heritage in its contemporary contexts. An analysis-interpretation of rich conceptual symbolism of padlock and key in the wedding ritual is presented by O. Mykytenko (Love Padlock and Key as the Traditional Symbols and Contemporary Attributes in the Wedding Ceremony (on the Material of Slavic Tradition). She demonstrates their universal complex symbolism on the material from selected genres from Ukrainian, Belarusian and Serbian folklore and of postmodernist literary works. She concludes that the “mythological consciousness of the 10 Anna Brzozowska-Krajka mass-consumption era does not go through degradation or decline but, instead, shows an increase of mythological text in everyday life.” The contribution by A. Monies-Mizera (Reception Rites in Polish Traditional Folklore. From Extended Ritual Complexes to Abbreviated Ludic Elements) concerns the change of functions of traditional birth rituals in contemporary Polish cultural reality. She claims that this extended complex ritual of the past has been nowadays considerably reduced and its principal functions – apotropaeic and creative – have been replaced by ludic function. I. Shved (Acculturation as a Factor of Change in the Folk Eschatological Narratives – Based on Belarusian Material) studies the influence of contemporary global processes of urbanization and modernization and formation of lay consumer society upon Belarussian oral tales about “the end of the world” of the XX and the beginning of the XXI centuries. Here the processes of acculturation reveal destruction of traditional axiological systems embedded in these tales. Shved connects transformation of these motifs with social-historical changes: World War II, collectivism, totalitarianism. Rational interpretations of signs of “the end of the world” are viewed as disasters: both natural and those caused by human activities. The contribution authored by R. Astrauskas (Lithuanian Traditional Musical Culture in the Process of Change) also pertains to cultural change caused by globalization