Folklore as a type of folk culture. Syncretism of ancient art
Folk culture
a culture that is based on artistic traditional images and archetypes.
☼ a collective concept that does not have a clearly defined definition. boundaries and including cultural layers of different eras from ancient times to the present. Formation and functioning of the phenomenon of N.K. in ethnic community or social groups and communities of various types is associated with the awareness of their belonging to to the people. Self-identification with the people, people. traditions in stereotypes of social behavior and action, everyday ideas, the choice of cultural standards and social norms, orientations towards certain forms of leisure, amateur artistic creativity. practices - manifestations of N.K. In our time, its common feature is its non-professional status in the field of modern science. multi-layered culture, the non-specialized nature of cultural activity, which, however, does not exclude a high level of skill, skill, knowledge, which is based on fluency in tradition.
Traditionality is an important quality of N.K. in all periods, determining both its value-normative and semantic content, as well as the social mechanisms of its transmission and inheritance in direct communication from person to person, from master to student, from generation to generation, bypassing institutional and organizational forms.
N.k. in history past in means. to a certain extent coincides with the ethnic one, then acquires a pronounced social, national component, merges with subcultural formations and even elements of ideology (for example, in Soviet times). Traditional N.k. determines and normalizes all aspects of the life of the community: way of life, forms of economic activity, customs, rituals, regulation of social relationships among community members, type of family, raising children, nature of the home, development of the surrounding space, type of clothing, food, relationships with nature, the world, legends , beliefs, superstitions, knowledge, language, folklore as a sign-symbolic. expression of tradition - all these manifestations of N.K. are studied by a wide range of humanities disciplines: ethnology, cultural anthropology, folklore, ethnolinguistics, art history, cultural history.
The task of a culturologist is to isolate a certain invariant content that permeates all of the specified components of traditions. cultures and having in means. at least supra-ethnic. character. These are, in particular, such ideas - values - meanings as ideas about nature, space, the place of man in the world, religious mythology. concepts about human relations with supernatural, higher powers, ideas about the ideals of wisdom, the power of heroism, beauty, goodness, about forms of “correct” and “wrong” social behavior and the structure of life, about serving people, the homeland, etc.
Concr. forms of tradition. cultures, as well as the social mechanisms of their transmission, are historically transitory. The integral system of normative and value-based life support for the people is breaking up into fragments, which over time lose their functional and semantic content. At the same time, the general ideas and ultimate values of N.K. remain relevant and move into the field of professional activity of specialists in various fields. However, then they can return to the mass consciousness again and, in a modified form, again become part of the N.K. So in means. least happens today. a time when in Russia, as in other countries, interest in traditional cultures, including their early forms, intensified.
Orientation towards Postmodernism in culture and post-industrial forms of civilization is associated with a rethinking of vast layers of history and definition. a movement towards conservatism and traditionalism, which is noted by some scientists. The second (by some definitions, secondary) life of folk traditions, the social reproduction of different models for the inclusion of cultural Archetypes of the past in the modern. life determine the relevance of developing a holistic cultural approach to the range of phenomena, objects, processes associated with N.K.
Lit.: Chistov K.V. Folk traditions and folklore: Essays on theory. L., 1986; Bakhtin M.M. The work of Francois Rabelais and the folk culture of the Middle Ages and the Renaissance. M., 1990; Putilov B.N. Folklore and folk culture. St. Petersburg, 1994; Traditional folk culture: Sat. information analyst materials. M., 1995.
N.G. Mikhailova.
Cultural studies of the twentieth century. Encyclopedia. M.1996
Large explanatory dictionary of cultural studies.. Kononenko B.I. . 2003.
See what “Folk (folk) culture” is in other dictionaries:
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HORIZONTALLY:
1. RECRUIT - Which of the servicemen has not yet “sniffed gunpowder”?
5. KARPOV - Who gave up the chess throne to Garry Kasparov?
9. Mohawk - Punk styling.
10. IRONY - “Veil” for ridicule.
11. HYPOTHESIS - “It may very well be” in one word.
14. TSIOLKOVSKY - A teacher from Kaluga among the godfathers of astronautics.
16. UDDER - "Burenka's Reservoir".
18. SINGER - The Americans called the first sound film "... jazz."
19. Arctic Fox - A fur-bearing animal whose name comes from a dog.
20. SMITH - He believed that in order for the state to rise to the highest level of welfare, all that is needed is peace, light taxes and tolerance in governance (cult economist).
23. GOBI - In what desert did Nikolai Przhevalsky meet a horse “named after himself”?
28. SINGER - Who drags it out and the choir picks it up?
29. Zvenigorod - Small homeland of the great film actress Lyubov Orlova.
30. JACOB - English king, deposed as a result of the Glorious Revolution of 1688-1689.
31. ARTIST - Melodrama "... from Gribov" with Irina Muravyova in the title role.
32. SEDIMENT - Sank to the very bottom.
33. STEPPE - "Feather grass expanse."
34. EYE - Which organ of the Gorgon jellyfish became a talisman against damage among the Turks?
40. PHILOLOGIST - What was the science fiction writer Arkady Strugatsky by profession?
42. JOB - Folklore witticism.
43. ELK - What animal did the Swedes use as draft force a couple of centuries ago?
44. BElly - "It's too late to grow wings when you've already grown...".
45. CASE - What is there 46 in Tabasaran, 21 in Hungarian, 15 in Finnish, 12 in Mordovian, 6 in Russian, and only 2 in English?
46. GOMORRAH - "City of Sins".
47. MOON - Lines by Osip Mandelstam: “Two lovers in the night marveled at a huge star, - in the morning they realized that it was shining...”.
48. SUNDRESS - Dress for Vasilisa the Beautiful.
49. LIMIT - Once upon a time, it was used to register provincials to Moscow.
50. REMEMBER - “Let’s break out a distant song on... her soul.”
51. SHARE - “In every joke there is... truth.”
52. LASAGNA - A favorite dish for the cartoon cat Garfield.
VERTICALLY:
1. NEUROSURGEON - Who repairs damage to the skull?
2. Scurvy - “An angry woman, her face is blue, wrinkled, caressing cloudberries, cranberries and lettuce with her teeth” from Pomeranian fairy tales.
3. SENSITIVITY - In smokers... flowers decrease.
4. ACTIVE - A person of public importance.
6. AURA - What radiation feeds psychics?
7. FOAM - “It was by the sea, where the openwork..., where a city crew is rarely found.”
8. VOYAGE - Romantic trip.
10. WEAR - Aging of the unit.
12. PLAINTIFF - The instigator of the judicial showdown.
13. LYCEUM - Tsarskoye Selo... accepted noble children from the age of ten.
15. OVOSCOP - Egg enlightener.
18. OVERFLOW - "Game of shades."
21. PASTE - Not only toothpaste, but also tomato.
22. PHEASANT - Which bird should you actually use to prepare the Georgian dish “Chakhokhbili”?
24. GRIN - Exposure of fangs.
25. IZVOZ - Business of a taxi driver.
26. DETAILS - With all the details.
27. FILM COMEDY - Gaidaev genre.
31. Fetch - A dog command behind which is hidden “Fetch!”
34. ICE - What do they scold when they fall in winter?
35. ARSENAL - A warehouse on the territory of a military unit.
36. DOGE - Which ruler did Shakespeare's Othello serve?
37. OVERTAKE - "Car advance."
38. SUVOROV - Russian commander, in whose honor Victoria the song “Roll the Thunder of Victory!” was composed.
39. SHKURNIK - Money-grubbing, but not so pretentious.
41. GUITAR - What instrument appeared in Russia under Tsarina Anna Ioannovna, but was immediately rejected for its quiet and indistinct sound?
42. LIPSTICK - "Long-lasting..." remains on the lips, not on the cup.
46. GAT - “Pass” through the swamp.
Unfortunately, hearing loss can occur at any age. There are several reasons for this - damage to the eardrum, infectious diseases, sulfur plugs, the consequences of working in conditions of increased noise, etc. Whatever causes changes in hearing acuity, in any case you will have to consult a doctor. Self-medication can lead to a deterioration of the condition up to complete deafness. Based on the results of the studies, the ENT will establish the correct diagnosis and prescribe treatment. Along with traditional treatment, folk recipes help improve hearing. When choosing one or another method of eliminating a problem aimed at improving hearing, it must be agreed with your doctor.
How to improve your hearing at home?
At the first signs of hearing impairment, it is recommended to use a remedy made from garlic and camphor oil. 2 cloves of grated garlic are mixed with 3-4 drops of oil. The mixture should be applied to cotton swabs and gently inserted into the ears. There should be a pleasant feeling of warmth. You can remove tampons after a noticeable burning sensation appears. Duration of treatment – 2 weeks.
Among the most effective ways to improve hearing acuity is the honey treatment method. To prepare the remedy you will need 3-5 viburnum berries and 1 tsp. honey The berries should be ground with honey, applied to a gauze pad and placed in the ears overnight. Duration of treatment is 10-15 days until hearing acuity improves.
If hearing impairment is a consequence of an infectious disease, it is recommended to supplement the main treatment with lemon treatment. To do this, citrus should be cut into rings, covered with sugar and eaten along with the zest. During the day you need to eat at least half of 1 lemon. The latter activates the body's protective functions, so it can be taken for colds and otitis media. People with stomach diseases are not recommended to eat lemon to avoid complications.
Among the traditional methods of treating low hearing acuity, treatment with anise seeds and rosehip oil is quite effective. You need to take a small container, pour 30 ml of rosehip oil into it, add 1 tbsp. l. pre-ground seeds and leave in a cool place for 20 days. Every other day, the product should be shaken gently. When the medicine is ready, it must be instilled 1-2 drops into each ear at night. You can stop treatment only after a noticeable improvement in hearing.
Exercises to improve hearing
In addition to using remedies to help treat hearing loss, it is recommended to do simple but very effective exercises.
You can improve the blood supply to the eardrum and increase the level of hearing acuity by inserting your finger deeper into the ear and then sharply pulling it out. A similar effect can be achieved by pressing your ears tightly with your palms and then sharply removing them.
Such gymnastics will help improve hearing acuity if done 10-15 times a day.
How to improve hearing for older people?
In older people, hearing loss is quite common, which develops with age and is a natural age-related change. However, this does not mean that using traditional methods cannot achieve real results in the treatment of impaired hearing in the elderly. As practice shows, the above-described treatment methods in some cases helped to achieve a significant improvement in hearing acuity even in older people.
Children use folklore of various genres outside the game, in everyday life. But in these cases it also often has the character of fun and entertainment. Interesting materials and observations on non-fiction children's folklore were presented in the book by A. Mozharovsky “From the life of peasant children of the Kazan province” (1882).
In out-of-game children's folklore we see not only the genres we noted earlier (sayings, songs, etc.), but also some new ones (witticisms, jokes, teases, tongue twisters, etc.). Let's give examples. Here is the sentence that girls perform after bathing:
Olya, Olya, wash the cups.
Pour out the water
Water the horses
On an oak deck.
And here is the sentence performed by children when they find a snail:
Snail, snail,
Stick your horns out!
I'll give you the end of the pie.
The children amused each other with jokes - short stories in poetic form. Here's a joke about a goat whose house caught fire:
Don, don, don!
The goat house caught fire.
The goat jumped out
Her eyes widened,
Released the children
I ran to the tavern,
I sniffed tobacco
I ran to the oak tree,
And let's hit the stick
The dog pressed the barn,
Yes, she ran away.
The hut came to the man,
There the woman is kneading the kneading dough.
A special type of joke is the shapeshifter and. Inversions are songs in which the relationships and connections between objects and phenomena are inverted. It is said, for example,
that it was not a man who rode in the middle of a village, but a village that rode among a man, it was not a man who was belted with a bast, but a bast was belted by a peasant, etc. Here is an example of such a reversal joke:
The bast is belted by a man,
A village was driving in the middle of a man,
Look from under the dog the gate is barking,
The gate is colorful, the dog is new.
The man grabbed the dog.
Changelings demonstrate children's ability to imagine, the desire to surprise, amuse and amuse. I will go to the forest. Listener: Me too. I'll cut down the tree. Listener: Me too. I'll cut the deck.
Children's non-game folklore is permeated with fun, jokes and witticisms. Let's take a child's joke - a trap. Listener: Me too. And I'll knead the pigs. Listener: Me too. They will eat. Listener: Me too.
Various poetic nicknames were widespread among children. But no one was offended by them, since almost each of the guys had their own nickname. Here are the nicknames for the boy Petya and the girl Praskovya:
Petka the rooster,
It's rotten at the dump.
Pashka-bug,
Pork calabashka.
A special genre of children's non-game folklore are the so-called poddevki, with which children tried to “pry” each other. Here are two shortcuts:
Say "axe"
Your dad is a thief.
Say “There is a vine in the bathhouse.”
There is a vine in the bathhouse.
Your mother is a goat.
The so-called teasers have become even more widespread in non-game children's folklore. Teasers typically name those being ridiculed. Here is an example of such teasers:
Egorushka farrier
I shoed the cat's leg,
I went to get married -
Tied the trough.
The trough is dangling,
The wife smiles.
Ivan is talkative,
The milk was chatting -
Didn't blurt it out
And he drank it all.
The wife was baking a donut
She served him shish.
A favorite genre of non-game children's folklore are tongue twisters. Tongue twisters are expressions built on a combination of sounds that make it difficult to pronounce words quickly and clearly. An error in the pronunciation of any word caused laughter from others. Here are some tongue twisters recorded from children. “The cap is sewn, the cap is delivered, but not in the Kolpakov style”; “The pig was stupid, he dug up the whole yard”; “It’s worth a shock with a little underfoot.” Sometimes tongue twisters are more detailed and have a dialogical form of construction. For example:
Tell us about your purchases.
What about purchases?
About shopping, about shopping,
About my purchases.
In conclusion, we can say that children’s own oral and poetic creativity is distinguished by great genre diversity.
The content of the article
FOLKLORE. The term “folklore” (translated as “folk wisdom”) was first introduced by the English scientist W.J. Toms in 1846. At first, this term covered the entire spiritual (beliefs, dances, music, wood carving, etc.), and sometimes the material (housing, clothing) culture of the people. In modern science there is no unity in the interpretation of the concept of “folklore”. Sometimes it is used in its original meaning: an integral part of folk life, closely intertwined with its other elements. Since the beginning of the 20th century. the term is also used in a narrower, more specific meaning: verbal folk art.
The most ancient types of verbal art arose in the process of the formation of human speech in the Upper Paleolithic era. Verbal creativity in ancient times was closely connected with human labor activity and reflected religious, mythical, historical ideas, as well as the beginnings of scientific knowledge. Ritual actions, through which primitive man sought to influence the forces of nature, fate, were accompanied by words: spells and conspiracies were pronounced, and various requests or threats were addressed to the forces of nature. The art of words was closely connected with other types of primitive art - music, dance, decorative art. In science this is called “primitive syncretism.” Traces of it are still visible in folklore.
The Russian scientist A.N. Veselovsky believed that the origins of poetry are in folk ritual. Primitive poetry, according to his concept, was originally a choir song accompanied by dancing and pantomime. The role of the word at first was insignificant and entirely subordinated to rhythm and facial expressions. The text was improvised according to the performance until it acquired a traditional character.
As humanity accumulated more and more significant life experience that needed to be passed on to subsequent generations, the role of verbal information increased. The separation of verbal creativity into an independent art form is the most important step in the prehistory of folklore.
Folklore was a verbal art organically inherent in folk life. The different purposes of the works gave rise to genres, with their various themes, images, and style. In the ancient period, most peoples had tribal traditions, work and ritual songs, mythological stories, and conspiracies. The decisive event that paved the line between mythology and folklore proper was the appearance of the fairy tale, the plots of which were perceived as fiction.
In ancient and medieval society, a heroic epic took shape (Irish sagas, Kyrgyz Manas , Russian epics, etc.). Legends and songs reflecting religious beliefs also arose (for example, Russian spiritual poems). Later, historical songs appeared, depicting real historical events and heroes, as they remained in people's memory. If ritual lyrics (rites accompanying the calendar and agricultural cycles, family rituals associated with birth, wedding, death) originated in ancient times, then non-ritual lyrics, with its interest in the ordinary person, appeared much later. However, over time, the boundary between ritual and non-ritual poetry is erased. Thus, ditties are sung at a wedding, while at the same time some of the wedding songs become part of the non-ritual repertoire.
Genres in folklore also differ in the method of performance (solo, choir, choir and soloist) and various combinations of text with melody, intonation, movements (singing, singing and dancing, storytelling, acting, etc.)
With changes in the social life of society, new genres arose in Russian folklore: soldiers', coachmen's, barge haulers' songs. The growth of industry and cities gave rise to romances, jokes, worker, school and student folklore.
In folklore there are productive genres, in the depths of which new works can appear. Now these are ditties, sayings, city songs, jokes, and many types of children's folklore. There are genres that are unproductive, but continue to exist. Thus, no new folk tales appear, but old ones are still told. Many old songs are also sung. But epics and historical songs are practically no longer heard live.
The science of folklore - folkloristics - classifies all works of folk verbal creativity, including literary ones, into one of three genera: epic, lyric, and drama.
For thousands of years, folklore was the only form of poetic creativity among all peoples. But with the advent of writing for many centuries, right up to the period of late feudalism, oral poetry was widespread not only among the working people, but also among the upper strata of society: the nobility, the clergy. Having arisen in a certain social environment, a work could become a national property.
Collective author.
Folklore is a collective art. Each piece of oral folk art not only expresses the thoughts and feelings of specific groups, but is also collectively created and disseminated. However, the collectivity of the creative process in folklore does not mean that individuals did not play any role. Talented masters not only improved or adapted existing texts to new conditions, but sometimes also created songs, ditties, and fairy tales, which, in accordance with the laws of oral folk art, were distributed without the name of the author. With the social division of labor, unique professions arose related to the creation and performance of poetic and musical works (ancient Greek rhapsodes, Russian guslars, Ukrainian kobzars, Kyrgyz akyns, Azerbaijani ashugs, French chansonniers, etc.).
In Russian folklore in the 18th–19th centuries. there was no developed professionalization of singers. Storytellers, singers, storytellers remained peasants and artisans. Some genres of folk poetry were widespread. Performing others required certain training, a special musical or acting gift.
The folklore of every nation is unique, just like its history, customs, and culture. Thus, epics and ditties are inherent only in Russian folklore, dumas - in Ukrainian, etc. Some genres (not just historical songs) reflect the history of a given people. The composition and form of ritual songs are different; they can be timed to coincide with periods of the agricultural, pastoral, hunting or fishing calendar, and enter into various relationships with the rituals of Christian, Muslim, Buddhist or other religions. For example, the ballad among the Scots has acquired clear genre differences, while among the Russians it is close to a lyrical or historical song. Among some peoples (for example, Serbs), poetic ritual lamentations are common, among others (including Ukrainians) they existed in the form of simple prosaic exclamations. Each nation has its own arsenal of metaphors, epithets, comparisons. Thus, the Russian proverb “Silence is gold” corresponds to the Japanese “Silence is flowers.”
Despite the bright national coloring of folklore texts, many motifs, images and even plots are similar among different peoples. Thus, a comparative study of the plots of European folklore has led scientists to the conclusion that about two-thirds of the plots of fairy tales of each nation have parallels in the tales of other nationalities. Veselovsky called such plots “wandering”, creating the “theory of wandering plots,” which was repeatedly criticized by Marxist literary criticism.
For peoples with a common historical past and speaking related languages (for example, the Indo-European group), such similarities can be explained by a common origin. This similarity is genetic. Similar features in the folklore of peoples belonging to different language families, but who have been in contact with each other for a long time (for example, Russians and Finns) are explained by borrowing. But even in the folklore of peoples living on different continents and probably never communicating, there are similar themes, plots, and characters. Thus, one Russian fairy tale talks about a clever poor man who, for all his tricks, was put in a sack and is about to be drowned, but he, having deceived the master or the priest (they say, huge schools of beautiful horses graze under the water), puts him in the sack instead of himself. The same plot can be found in the fairy tales of Muslim peoples (stories about Haju Nasreddin), and among the peoples of Guinea, and among the inhabitants of the island of Mauritius. These works arose independently. This similarity is called typological. At the same stage of development, similar beliefs and rituals, forms of family and social life develop. And therefore, both ideals and conflicts coincide - the confrontation between poverty and wealth, intelligence and stupidity, hard work and laziness, etc.
Word of mouth.
Folklore is stored in the memory of the people and reproduced orally. The author of a literary text does not have to directly communicate with the reader, but a work of folklore is performed in the presence of listeners.
Even the same narrator, voluntarily or involuntarily, changes something with each performance. Moreover, the next performer conveys the content differently. And fairy tales, songs, epics, etc. pass through thousands of lips. Listeners not only influence the performer in a certain way (in science this is called feedback), but sometimes they themselves become involved in the performance. Therefore, every piece of oral folk art has many variants. For example, in one version of the fairy tale Princess Frog The prince obeys his father and marries the frog without any further discussion. And in another, he wants to leave her. In different fairy tales, the frog helps the betrothed to complete the king’s tasks, which are also not the same everywhere. Even such genres as epics, songs, ditties, where there is an important restraining element - rhythm, melody, have excellent options. Here, for example, is a song recorded in the 19th century. in Arkhangelsk province:
Dear Nightingale,
You can fly everywhere:
Fly to happy countries,
Fly to the glorious city of Yaroslavl...
Around the same years in Siberia they sang to the same tune:
You are my little darling,
You can fly everywhere
Fly to foreign countries,
To the glorious city of Yeruslan...
Not only in different territories, but also in different historical eras, the same song could be performed in variations. Thus, songs about Ivan the Terrible were remade into songs about Peter I.
In order to remember and retell or sing some piece of work (sometimes quite voluminous), people have developed techniques that have been polished over centuries. They create a special style that distinguishes folklore from literary texts. Many folklore genres have a common origin. So, the folk storyteller knew in advance how to start the tale - In some kingdom, in some state... or Lived once…. The epic often began with the words Like in the glorious city of Kyiv…. In some genres, endings are also repeated. For example, epics often end like this: Here they sing his glory…. A fairy tale almost always ends with a wedding and a feast with a saying I was there, I drank honey and beer, it flowed down my mustache, but it didn’t get into my mouth, or And they began to live and live and make good things.
There are also other, most varied repetitions found in folklore. Single words may be repeated: Past the house, past the stone one, // Past the garden, the green garden, or the beginning of the lines: At dawn it was dawn, // At dawn it was morning.
Entire lines, and sometimes several lines, are repeated:
Walking along the Don, walking along the Don,
A young Cossack is walking along the Don,
And the maiden weeps, and the maiden weeps,
And the maiden weeps over the fast river,
And the maiden weeps over the fast river.
In works of oral folk art, not only words and phrases are repeated, but also entire episodes. Epics, fairy tales, and songs are built on the threefold repetition of identical episodes. So, when the Kaliki (wandering singers) heal Ilya Muromets, they give him a “honey drink” to drink three times: after the first time he feels a lack of strength, after the second - an excess, and only after drinking the third time does he receive as much strength as he needs it.
In all genres of folklore there are so-called common, or typical, passages. In fairy tales - the fast movement of a horse: The horse runs - the earth trembles. The “courtesy” (politeness, good manners) of the epic hero is always expressed by the formula: He laid the cross in a written way, but he bowed in a learned way. There are beauty formulas - Neither can I say it in a fairy tale, nor describe it with a pen. The command formulas are repeated: Stand before me like a leaf before the grass!
Definitions are repeated, so-called constant epithets, which are inextricably linked with the word being defined. So, in Russian folklore, the field is always clean, the month is clear, the maiden is red (krasna), etc.
Other artistic techniques also help with listening comprehension. For example, the so-called technique of stepwise narrowing of images. Here is the beginning of the folk song:
It was a glorious city in Cherkassk,
New stone tents were built there,
In the tents the tables are all oak,
A young widow is sitting at the table.
A hero can also stand out through contrast. At a feast at Prince Vladimir:
And how everyone sits here, drinks, eats and brags,
But only one sits, does not drink, does not eat, does not eat…
In the fairy tale, two brothers are smart, and the third (the main character, the winner) is a fool for the time being.
Certain folklore characters have stable qualities assigned to them. So, the fox is always cunning, the hare is cowardly, and the wolf is evil. There are certain symbols in folk poetry: nightingale - joy, happiness; cuckoo - grief, trouble, etc.
According to researchers, from twenty to eighty percent of the text consists of ready-made material that does not need to be memorized.
Folklore, literature, science.
Literature appeared much later than folklore, and has always, to one degree or another, used its experience: themes, genres, techniques - different in different eras. Thus, the plots of ancient literature are based on myths. Author's fairy tales, songs, and ballads appear in European and Russian literature. The literary language is constantly enriched by folklore. Indeed, in the works of oral folk art there are many ancient and dialect words. With the help of endearing suffixes and freely used prefixes, new expressive words are created. The girl is sad: You are my parents, my destroyers, my slaughterers.…. The guy complains: You, my darling cool wheel, have spun my head!. Gradually, some words enter colloquial and then literary speech. It is no coincidence that Pushkin urged: “Read folk tales, young writers, in order to see the properties of the Russian language.”
Folklore techniques were especially widely used in works about the people and for the people. For example, in Nekrasov’s poem Who can live well in Rus'?? – numerous and varied repetitions (of situations, phrases, words); diminutive suffixes.
At the same time, literary works penetrated folklore and influenced its development. As works of oral folk art (without the name of the author and in various versions), the rubai of Hafiz and Omar Khayyam, some Russian stories of the 17th century, Prisoner And Black shawl Pushkin, beginning Korobeinikov Nekrasova ( Oh, the box is full, full, // There are also chintz and brocade.// Have pity, my sweetheart, //Well done shoulder…) and much more. Including the beginning of Ershov's fairy tale The Little Humpbacked Horse, which became the origin of many folk tales:
Behind the mountains, behind the forests,
Beyond the wide seas
Against heaven on earth
An old man lived in a village.
Poet M. Isakovsky and composer M. Blanter wrote a song Katyusha(Apple and pear trees bloomed...). The people sang it, and about a hundred different Katyushas appeared. So, during the Great Patriotic War they sang: Apple and pear trees don’t bloom here... The Nazis burned apple and pear trees…. The girl Katyusha became a nurse in one song, a partisan in another, and a communications operator in the third.
At the end of the 1940s, three students - A. Okhrimenko, S. Christie and V. Shreiberg - composed a comic song:
In an old and noble family
Lev Nikolaevich Tolstoy lived
He ate neither fish nor meat,
I walked along the alleys barefoot.
It was impossible to print such poems at that time, and they were distributed orally. More and more new versions of this song began to be created:
Great Soviet writer
Lev Nikolaevich Tolstoy,
He didn't eat fish or meat
I walked along the alleys barefoot.
Under the influence of literature, rhyme appeared in folklore (all ditties are rhymed, there is rhyme in later folk songs), division into stanzas. Under the direct influence of romantic poetry (), in particular ballads, a new genre of urban romance arose.
Oral folk poetry is studied not only by literary scholars, but also by historians, ethnographers, and cultural experts. For ancient, pre-literate times, folklore is often the only source that has conveyed certain information to the present day (in a veiled form). So, in a fairy tale, the groom receives a wife for some merits and exploits, and most often he marries not in the kingdom where he was born, but in the one where his future wife is from. This detail of a fairy tale, born in ancient times, suggests that in those days a wife was taken (or kidnapped) from another family. The fairy tale also contains echoes of the ancient rite of initiation - the initiation of boys into men. This ritual usually took place in the forest, in a “men’s” house. Fairy tales often mention a house in the forest inhabited by men.
Folklore of late times is the most important source for studying the psychology, worldview, and aesthetics of a particular people.
In Russia at the end of the 20th - beginning of the 21st centuries. Interest in the folklore of the 20th century has increased, those aspects of it that not so long ago remained outside the boundaries of official science (political jokes, some ditties, Gulag folklore). Without studying this folklore, the idea of the life of the people in the era of totalitarianism will inevitably be incomplete and distorted.
Lyudmila Polikovskaya