Обряды семейного цикла мари в контексте теории обрядов перехода. (на примере восточных мари)
Kuupäev
2011-07-20
Autorid
Ajakirja pealkiri
Ajakirja ISSN
Köite pealkiri
Kirjastaja
Abstrakt
Doktoritöö on üles ehitatud pereelutsükli rituaalide struktuur-semantilise analüüsi ja nende võtmeideede väljaselgitamise abil, kus analüüsitakse pulma-, sünni- ning matuse- ja mälestamisrituaale, samal põhimõttel on töö ka struktureeritud. Töös käsitletakse kultuuri kui teksti ning peatutakse selle põhifunktsioonil kui rahva traditsioonilisel mälul. Pulmarituaalis loetakse pruuditeksti rituaalis osalejate tekstiga samal ajal. Idamaride pulmade eripäraks peame selliseid funktsionaalseid elemente nagu neidude mänge, “asendusvanemate” funktsioone, pulmade korraldamist kahes majas – pruudi kodus ja peigmehe kodus, pruudi välimuse eripärasusi. Sünnirituaalis on sünnitaja tekst üleminekurituaalide struktuuri suhtes sarnane pruudi tekstiga, vastsündinu tekst on oma reaalses passiivsuses lähedane surnu tekstile. Kuid just kollektiivi suhtumises vastsündinusse ja surnusse on selgelt väljendatud rituaali kommunikatiivne funktsioon, kui kollektiiv on nii teksti saatja kui ka selle tõlgendaja rollis. Palju sarnaseid jooni näeme sünni- ja matuserituaalis kui käsitleme neid piirirituaalidena inimese elutsüklis – inimene tuleb ja lahkub ühest ilmast teise. Matuserituaali peategelase kultuuriline tekst seostub passiivsusega kollektiivi ja tema ümbruskonna suhtes. Perekondlikud rituaalid on üleminekurituaalid, mis sisaldavad kohustuslikku peategelase ja rituaalis osalejate suhtlust. Selles mõttes täidavad need täielikumal määral kultuurilise teksti kui kollektiivmälu funktsiooni, tegelikult mõtestabki kultuurilisi tekste lahti just kollektiiv, ning kohati neid ka moodustab. Maride perekondliku tsükli rituaalide ühiseks aluseks on idee „läbi surma uuele sünnile liikumine”, st üleminek järgmisesse seisundisse toimub läbi tegelase rituaalse surma. Just rituaal aitab elus kriisiperioodidest (mis on vormistatud üleminekurituaalideks) üle saada. Surres vanemas eas, kaotab rituaali peategelane kõik oma omadused, et taas ilmale tulles need uuesti saada. Matuse- ja mälestamisrituaalis on teksti funktsioon eriti kajastatud kui rahva kultuuriline mälu, kuna siin on täheldatud ideid maailma, sealhulgas rahva ja inimese funktsioneerimisest; ideid elukeerisest ning elu jätkuvusest. Antud rituaalide kompleksi püsivust võib seostada nende rituaalide tekstide tähtsusega kultuuri elujõulisuse seisukohast, kuna nendesse rituaalidesse on kätketud teave mari rahva maailmavaate kohta. Arvestades algset kirjaoskuse-eelset kultuuri saavad antud rituaalid võtmerolli kultuurilise eetose säilitamisel.
This dissertation, “The Rituals Connected to the Mari Family Cycle (based on the Example of the Eastern Mari) in the Context of the Ritual Transition Theory”, is structured through a structural semantic analysis of the rituals of this cycle and the ascertainment of their key concepts. This study analyzes marriage, birth, funeral, and memorial rituals and is organized in the same order. Chapter One is devoted to the theoretical justification of the semiotic con¬cep¬tion of the understanding of culture as well as to the outlining of the objec¬tives, methodology and historiography of this issue. I approach culture as a text and will elaborate on its principal function as a people’s traditional memory. Chapter Two juxtaposes the traditional wedding ritual with the modern wedding ritual of traditional character. In the wedding ritual, the bridal text is read simultaneously with the texts of the participants of the ritual. In the modern ritual, the interpretation of the bride’s text has changed; the conceptual core of the text is restored only within weddings of a traditional character. Chapter Three is devoted to the birth ritual. I examined the texts of pregnant women and newborns and the prohibitions that they are subject to in relation to their liminal states. I think that the peculiarity of the objects of this ritual is that the meanings of these texts have almost completely changed in the modern birth ritual, which I associate with the broadening of the network of medical insti¬tutions and neonatal health care provided therein. However, it may be observed that even in cases of changes in the form of the modern birth ritual, the con¬ceptual foundation remains the same. With regard to the structure of transition rituals, the text of the woman in labor is similar to that of the bride, while the text of the newborn resembles the text of the dead in its actual passivity. Chapter Four deals with the funeral and memorial ritual and issues which form the theoretical foundation of this ritual cycle: the cult of ancestors, animism, and ideas of death and the afterlife. The cultural text of the protagonists of this ritual is linked to their actual pas¬sivity in relation to their environment and the collective body. As for the text of this ritual as a whole I believe that the function of this text as a cultural memory of its people is especially pronounced, since it includes ideas about the universe and the functioning of the people and individuals as well as perceptions of life’s vicissitudes and continuity. These are probably the most important ideas and perceptions of a people’s existence. The common basis of the rituals of the Mari family cycle is the idea of “arriving at a new birth via death”, i.e. the transition to the next state is achieved through the protagonist’s ritual death. It is precisely the ritual that helps one to cope with life crises (which have assumed the form of transition rituals).
This dissertation, “The Rituals Connected to the Mari Family Cycle (based on the Example of the Eastern Mari) in the Context of the Ritual Transition Theory”, is structured through a structural semantic analysis of the rituals of this cycle and the ascertainment of their key concepts. This study analyzes marriage, birth, funeral, and memorial rituals and is organized in the same order. Chapter One is devoted to the theoretical justification of the semiotic con¬cep¬tion of the understanding of culture as well as to the outlining of the objec¬tives, methodology and historiography of this issue. I approach culture as a text and will elaborate on its principal function as a people’s traditional memory. Chapter Two juxtaposes the traditional wedding ritual with the modern wedding ritual of traditional character. In the wedding ritual, the bridal text is read simultaneously with the texts of the participants of the ritual. In the modern ritual, the interpretation of the bride’s text has changed; the conceptual core of the text is restored only within weddings of a traditional character. Chapter Three is devoted to the birth ritual. I examined the texts of pregnant women and newborns and the prohibitions that they are subject to in relation to their liminal states. I think that the peculiarity of the objects of this ritual is that the meanings of these texts have almost completely changed in the modern birth ritual, which I associate with the broadening of the network of medical insti¬tutions and neonatal health care provided therein. However, it may be observed that even in cases of changes in the form of the modern birth ritual, the con¬ceptual foundation remains the same. With regard to the structure of transition rituals, the text of the woman in labor is similar to that of the bride, while the text of the newborn resembles the text of the dead in its actual passivity. Chapter Four deals with the funeral and memorial ritual and issues which form the theoretical foundation of this ritual cycle: the cult of ancestors, animism, and ideas of death and the afterlife. The cultural text of the protagonists of this ritual is linked to their actual pas¬sivity in relation to their environment and the collective body. As for the text of this ritual as a whole I believe that the function of this text as a cultural memory of its people is especially pronounced, since it includes ideas about the universe and the functioning of the people and individuals as well as perceptions of life’s vicissitudes and continuity. These are probably the most important ideas and perceptions of a people’s existence. The common basis of the rituals of the Mari family cycle is the idea of “arriving at a new birth via death”, i.e. the transition to the next state is achieved through the protagonist’s ritual death. It is precisely the ritual that helps one to cope with life crises (which have assumed the form of transition rituals).
Kirjeldus
Märksõnad
marid, perekond, siirderiitused, sünd, pulmad, matused, elukaar, kultuurimälu, mari people, family, rituals, birth, wedding, burials, life cycle, cultural memory