Relevant bibliographies by topics / Ethnologists

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Ethnologists'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Ethnologists"

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Banić, Ana. "Predstave o profesiji etnolog/antropolog u filmu "Ringeraja"." Issues in Ethnology and Anthropology 12, no. 4 (December 23, 2017): 1119. http://dx.doi.org/10.21301/eap.v12i4.6.

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The Serbian film Ring a Ring o' Roses (Ringeraja 2002) represents the data based on which the ideas and cultural notions about ethnology and anthropology in local context are analyzed. Aside from the analysis of the representation of ethnology as a profession and the context in which it appears, the paper considers the imagining of the character of a fictional ethnologist/anthropologist in popular imagination. The paper also underlines the similarities and differences between domestic ideas about ethnology/ethnologists and ideas about anthropology/anthropologists in global pop culture. By comparing the imaginary ethnologist/anthropologist and the way in which real ethnologists/anthropologists work, the paper considers the public image of the discipline in the after the aughts.
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Lemoine, Jacques. "Ethnologists in China." Diogenes 34, no. 133 (March 1986): 83–112. http://dx.doi.org/10.1177/039219218603413305.

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Rak, Maciej. "Kazimierz Nitsch i etnologia." LingVaria 14, no. 27 (May 31, 2019): 339–49. http://dx.doi.org/10.12797/lv.14.2019.27.23.

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Kazimierz Nitsch and EthnologyThe paper discusses a little known aspect of Kazimierz Nitsch’s work – his contribution to the development of Polish ethnology. It is shown that his influence had a dual character: organizational (work in the structures of the Polish Ethnological Society; creation of the Slavic Institute at the Jagiellonian University, which housed the Chair of Slavic Ethnography; foundation of the Lud Słowiański journal (‘The Slavic Folk’); support for ethnologist, e.g. Kazimierz Moszyński and Bronisław Piłsudski), as well as scientific (stimulation of ethnogeography; providing data for ethnologists in linguistic works).
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Kubisztal, Anna. "Jorge Dias – najwybitniejszy portugalski etnolog." Zeszyty Wiejskie 21 (January 1, 2015): 59–70. http://dx.doi.org/10.18778/1506-6541.21.04.

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In this paper I would like to present the one of the most famous portuguese researcher Jorge Dias. He is the greatest twentieth century ethnologists working between 1930–1970. I also describe two of his works featuring rural communities: Vilarinho da Furna. Uma aldeia comunitária and Rio de Onor. Comunitarismo Agro-Pastoril. These works at the same time representing the beginning of changes towards modernism in the portuguese anthropology. What is more, I write shortly about the studies, which were first led by ethnologist in colonial countries that were under Portuguese governments.
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Seth, Suman. "Darwin and the Ethnologists." Historical Studies in the Natural Sciences 46, no. 4 (September 1, 2016): 490–527. http://dx.doi.org/10.1525/hsns.2016.46.4.490.

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Toward the end of The Descent of Man, Darwin made a striking assertion. “I would as soon be descended,” he claimed, from a “heroic little monkey” than from a “savage” who practiced torture and infanticide, treated “wives like slaves,” and was indecent and superstitious. These lines have been often quoted but rarely analyzed. I argue here that they provide a means for following Darwin’s thought as he grappled with contemporary ethnological evidence that seemed—if today’s “savages” were to be taken as models for primeval humans—to work against his theory of sexual selection as it applied to humankind. In addition to explicating what I suggest is a crucial element of Descent, this paper has three aims, all of which help us better understand the relationships between ethnology and Darwinian thought. First, to offer a selective intellectual history of British ethnology between 1864 and 1871, focusing on those texts that Darwin deemed most problematic for his arguments. Second, and as a result, to better specify Darwin’s views on race by comparing him not to his opponents, but to his like-minded peers, a group I term “liberal racialists.” Third, to explore the utility of what I term the “geological analogy,” a mid-nineteenth-century version of the comparative method (which substituted study of “less developed” peoples today for humans in much earlier periods). Where liberal ethnologists deployed the geological analogy consistently, Darwin would be much more selective, denying its application at times in favor of analogies to lower animals. He would thus save his theoretical suppositions by denying that contemporary “lower” races, with their depraved morality, could serve as appropriate models for our apparently more decent, yet more animalistic forebears.
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Gordon, Rob. "The Voodoo Ethnologists of Omega." South African Historical Journal 72, no. 3 (July 2, 2020): 386–404. http://dx.doi.org/10.1080/02582473.2020.1824014.

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Kalysh, A. "International forum of ethnologists of Kazakhstan." Journal of history 89, no. 2 (2018): 323–25. http://dx.doi.org/10.26577/jh-2018-2-253.

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Ivanovic-Barisic, Milina. "The first women ethnologists in the education." Bulletin de l'Institut etnographique 70, no. 3 (2022): 79–97. http://dx.doi.org/10.2298/gei2203079i.

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The first ethnologists in Serbia appeared in the last decade of the 19th century. The Department of Ethnology at the Faculty of Philosophy in Belgrade was founded in 1906. The first woman with a degree in ethnology in the period before the Second World War was Milena Lapcevic. After the Second World War, enrolment of women in ethnology department at the Faculty of Philosophy in Belgrade increased. In the 1950s, women graduate ethnologists get the opportunity to work as lecturers. Until the 1970s professors at the Department of Ethnology were mostly men. However, since then, women have taken over the primacy at the department. Hence, the inclusion of women in teaching expands research topics. This paper gives an overview from the beginnings of the work of women ethnologists in education as well as their research areas.
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Kornilov, G. E. "MORDVA - SUPRA-ETHNOS; MOKSHA, ERZYA - SUB-ETHNOSES? (Experience of interdisciplinary dialogue)." Bulletin of Udmurt University. Series History and Philology 31, no. 6 (December 29, 2021): 1151–58. http://dx.doi.org/10.35634/2412-9534-2021-31-6-1151-1158.

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The prominent Mordovian historian-ethnologist N.F. Mokshin chronologically and consistently presented information about Mordovians, Moksha and Erzya in the mass-political publication "Mordovia through the eyes of foreign and Russian travelers". This information was taken from Iordan, Konstantin Bagryanorodnyj, Rubruk, Joseph, Strabo, Ptolemy Claudius, Abu Ishaq al'-Farisi al' Istakhri, Abu Zayd al-Balkhi, Ibn-Haukal', Julian, H. Fren, P.S. Savel'ev, A.Ya. Garkavi; “The Tale of Bygone Years” (Povest Vremennykh let), V.N. Tatishchev, P.I. Rychkov, P.S. Pallas, Johann-Gottlieb Georgi and others recent and modern historians and ethnologists. In the proposed publication, a comparativist, a specialist in comparative historical linguistics, gives consistent comments to those presented by N.F. Mokshin's views, assumptions and conclusions of travelers, geographers, historians, ethnologists, among whom there was not a single professional linguist. In particular, there are doubts about the rapprochement of the modern ethnonym Erzya with exoethnonyms: Aors (Strabo), Arsiites (Ptolemy Claudius), Aris (Joseph), which are offered other explanations. It is clarified that Artania, as one of the three names of the Eastern Slavs (Rus, Slavia, Artania) mentioned by K. Bagryanorodnyj, should be read [Art̠āniya] in the Latin transliteration of the Arabic original. [Arsaija / Ersanija] readings are distorted; therefore, the archetype of the modern ethnonym Erzya is erroneous. The idea is that the urbanonym ‘Art(a)’ and the name of the country Artania both have a Turkic-Bulgarian origin and the real basis ‘Art’ (“back”; “backside”; “north”, etc.), being the equivalent of the ancient name of northeastern Russia - Zales’e, which had not only a geographical, but political dimension.
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Ramos, Alcida Rita. "Ethnologists and Indians in a Brazilian Scenario." Anthropological Journal of European Cultures 16, no. 1 (March 1, 2007): 56–76. http://dx.doi.org/10.3167/ayec.2007.160105.

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What follows is the personal view of someone who has been conducting indigenous studies since the 1960s, and has, therefore, her own understanding of the field. My reading of ethnological production in Brazil will probably differ from that of my Brazilian colleagues, and will certainly be different from that of foreign ethnologists. However, being totally immersed in the ethnological community of the country, I could never pretend to pose as an impartial observer.
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Dissertations / Theses on the topic "Ethnologists"

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Seaburg, William R. "Collecting culture : the practice and ideology of salvage ethnography in western Oregon, 1877-1942 /." Thesis, Connect to this title online; UW restricted, 1994. http://hdl.handle.net/1773/6433.

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Lousberg, Marjan, and n/a. "Dr Edward Shortland and the politics of ethnography." University of Otago. Department of History, 2007. http://adt.otago.ac.nz./public/adt-NZDU20071204.160209.

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In 1840 Captain William Hobson established the colony of New Zealand under an umbrella of humanitarianism and with an agenda for the protection of Maori rights. This thesis examines this project through the work of Dr Edward Shortland (1812-1893). Although Shortland�s reports and publications have been frequently cited, there has been no detailed historical analysis of his work. Shortland arrived in New Zealand in 1841 as the private secretary of Governor Hobson. In 1842 he was appointed Protector of Aborigines for the Eastern Districts. One of his tasks was to study Maori language and customs in order to mediate between Maori and government. He was one of the earliest European experts on Maori traditions, customary practices, religious attitudes and relationships with land. After his return to England in 1846, he lobbied the British government on behalf of Maori and published two books on New Zealand, in which he addressed prospective colonists and disputed some of the propaganda of colonising companies. Shortland came back to New Zealand in the 1860s, 1870s and 1880s, during which periods he worked as Civil Commissioner in the Hauraki area, as Native Secretary, and as adviser to the government on Native affairs. Shortland was part of a network of concerned Christian humanitarians who were intent on bringing government and law and order to New Zealand in a manner that facilitated peaceful European settlement, without serious injury to the Maori population. Humanitarians were not opposed to colonisation or settlement and in this respect may be seen as part of the imperial enterprise. In the framework of political and philosophical thought in the nineteenth century, humanitarians expected no more than to mitigate the effects of colonisation. This study explores these issues in the context of Shortland�s interaction with and ethnography about Maori over a period of forty years. I begin by placing the concept of aboriginal protection in context. The core of this thesis is an examination of Shortland�s work as Protector of Aborigines. He had three tasks: to mediate in disputes between Europeans and Maori; to accustom Maori to English law; and to protect Maori land rights against claims from settlers. The first of these tasks proved the most straightforward. Shortland�s attempts to fulfil the second task highlighted the complex relationship between religion and law and the role of Christianity. The land question proved the most complicated, as a result of the tension between government attempts to protect Maori land rights, the pressure from settlers for land, and European lack of understanding of Maori customs. Maori desire to sell land to attract settlers further complicated relationships. Shortland�s contribution to our understanding of these issues and of Maori traditions of land tenure is considerable. While the course of colonisation may have been inevitable, I suggest that Shortland and likeminded contemporaries laid the foundation for later recognition of Maori rights, as exemplified today by the work of the Waitangi Tribunal.
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Werner, Eberhard. "Bibelübersetzung in Theorie und Praxis - ein missiologisch-theologisches Konzept : ethnologisch-linguistische Untersuchung im Rahmen von Modellen der Kommunikation und Übersetzung am Beispiel der Bibelübersetzung in die Sprache der Zaza." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683355.

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Capdepuy, Arlette. "Félix Eboué, 1884-1944 : mythe et réalités coloniales." Thesis, Bordeaux 3, 2013. http://www.theses.fr/2013BOR30051/document.

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Descendant d’esclaves, Félix Éboué est né dans le milieu de la petite bourgeoisie de Cayenne (Guyane) en 1884. Il termine ses études secondaires à Bordeaux puis ses études supérieures à Paris : il sort diplômé de l’École coloniale en 1908. A sa demande, il est affecté en Oubangui-Chari (colonie de l’AEF). Il reste en brousse vingt deux ans avant de devenir administrateur en chef (1931). Il est ensuite nommé à différents postes : secrétaire général de la Martinique (1932-1934), secrétaire général du Soudan français (1934-1936), gouverneur de la Guadeloupe (1936-1938), gouverneur du Tchad (1938-1940). A l’été 1940, il choisit le camp de la Résistance avec de Gaulle. Le ralliement du Tchad donne au chef de la France libre un territoire français en Afrique, d’une importance stratégique capitale. En novembre 1940, de Gaulle le nomme gouverneur général de l’AEF à Brazzaville et Compagnon de la Libération. Jusqu’à février 1944, grâce à sa maîtrise de l’administration coloniale, il gère les hommes et les ressources de l’AEF pour le plus grand profit de la France libre et des Alliés. Épuisé et malade, il décède au Caire en mai 1944.La mémoire d’État s’empare de sa mémoire pour en faire rapidement une icône : il entre au Panthéon en mai 1949. Mais, Félix Éboué ne se réduit pas à son mythe : s’il est un personnage emblématique de la IIIe République, il est un homme ancré dans son époque par son appartenance à des réseaux de pouvoirs et par ses idées. Sa spécificité est d’avoir espéré réformer le système colonial et d’avoir cru qu’il était possible de lutter contre le préjugé de couleur, contre le racisme au nom des valeurs de la République. S’il fut un pionnier, c’est par le domaine du sport qui était pour lui un outil par excellence de l’intégration et d’épanouissement de l’individu
Descendant of slaves, Felix Eboue was born in the middle of the lower middle class of Cayenne (Guiana) in 1884. He finished high school in Bordeaux and his graduate studies in Paris: he graduated from the “Ecole coloniale” in 1908. At his request, he was assigned in Oubangui-Chari (AEF colony). It remains in the bush twenty two years before becoming Chief (1931). He was appointed to various positions: Secretary General of Martinique (1932-1934), Secretary General of the French Sudan (1934-1936), governor of Guadeloupe (1936-1938), governor of Chad (1938-1940). In the summer of 1940, he chose the side of the Resistance with de Gaulle. The rallying Chad gives the leader of Free France, a French territory in Africa, a strategic importance. In November 1940, de Gaulle appointed Governor General of the AEF in Brazzaville and Companion of the Liberation. Until February 1944, thanks to his mastery of the colonial administration, he manages people and resources of the AEF for the benefit of Free France and the Allies. Exhausted and ill, he died in Cairo in May 1944. The memory State seizes his memory to make an icon rapidly enters the Pantheon in May 1949. But Felix Eboue is not limited to the myth: it is an iconic character of the Third Republic, he is a man rooted in his time by his membership in networks of power and ideas. Its specificity is to be hoped reform the colonial system and have believed it was possible to fight against the prejudice of color against racism on behalf of the values of the Republic. If he was a pioneer, this is the sport that was for him an ideal tool for the integration and development of the individual
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Books on the topic "Ethnologists"

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Viard, Bruno. La littérature ou la vie!: Marcel Mauss du côté de Proust. Nice: Ovadia, 2008.

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Mischek, Udo. Leben und Werk Günter Wagners (1908-1952). Gehren: Escher, 2002.

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Ferenc, Szabó, Szabó Magdolna, and Barna Gábor, eds. Szolgálatra ítéltél--: Bálint Sándor emlékkönyv. Szeged: Lazi, 2004.

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Hosokawa, Sumiko. Sugae Masumi no iru fūkei. Yamagata-shi: Michinoku Shobō, 2008.

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Hosokawa, Sumiko. Sugae Masumi no iru fūkei. Yamagata-shi: Michinoku Shobō, 2008.

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Syska, Henryk. Rzecz o Kolbergu. Ostrołęka: Towarzystwo Przyjaciół Ostrołęki, 1985.

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Hosokawa, Sumiko. Sugae Masumi no iru fūkei. Yamagata-shi: Michinoku Shobō, 2008.

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Ramble, Charles, writer of introduction, ed. Récit de vie: Du combattant de l'armée des Indes à l'ethnologue de l'Himalaya. Nanterre: Société d'ethnologie, 2021.

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Cornish, Johnson Barry, ed. Colin Taylor: Ethnologist of the Plains Indians. Birmingham: Bartletts Press, 2006.

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Burton, Deena. Sitting at the feet of gurus: The life and dance ethnography of Claire Holt. [Philidelphia, PA]: Xlibris Corporation, 2009.

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Book chapters on the topic "Ethnologists"

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Bourgain, Pascale. "Chapter 1. Combien de littératures latines médiévales ?" In Comparative History of Literatures in European Languages, 3–12. Amsterdam: John Benjamins Publishing Company, 2024. http://dx.doi.org/10.1075/chlel.xxxiv.01bou.

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There are four intersecting approaches to medieval Latin literature: Latinists now study the life of Latin in its entirety from both a linguistic and an aesthetic point of view; Romance specialists are interested in Latin as the point of origin, and ethnologists as a medium of transmission; historians are beginning to consider the development of narrative and its poetization as a historical subject in its own right; historians of intellectual life appreciate the cultural transmission through the refinements and transformations of a textual heritage that is constantly being reconsidered.
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Pozzi, Giacomo, and Chiara Pussetti. "From the Regime Ethnologists to the Democratic Generation: Histories of Portuguese Anthropology." In Histories of Anthropology, 225–50. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-21258-1_7.

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Prinz, Armin. "Leiche – ethnologisch." In Handbuch Sterben und Tod, 152–54. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05762-4_18.

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Bellagamba, Alice. "Indigenous Ethnologists, National Anthropologists, Post-colonial Intellectuals: The Trajectory of Anthropology in French-Speaking West and Equatorial Africa." In Histories of Anthropology, 271–97. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-21258-1_9.

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Sebag, Joyce, and Jean-Pierre Durand. "From Ethnologist Photography to Filmic Sociology." In Filmic Sociology, 31–82. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-33696-6_3.

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Tan, Chee-Beng, Chow Bing Ngeow, and Tek Soon Ling. "A Determined Ethnologist: Interview with Professor Tan Chee-Beng." In Producing China in Southeast Asia, 95–111. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-3449-7_6.

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Fischer-Kongtso, Satu. "Bausteine einer Diskursethnologie." In Theorie und Praxis der Diskursforschung, 177–238. Wiesbaden: Springer Fachmedien Wiesbaden, 2023. http://dx.doi.org/10.1007/978-3-658-40835-0_3.

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ZusammenfassungAuf Basis der in Kapitel 2 erarbeiteten Grundbegriffe und der sich daraus ergebenden Vision einer ethnologisch fokussierten Diskurstheorie folgt im vorliegenden 3. Kapitel dieser Arbeit deren methodisch-operationale Ausgestaltung. Anhand einzelner Ausschnitte des zu untersuchenden Diskursfeldes – 3.1 Einbürgerungsinitiative; 3.2 öffentliche Debatte; 3.3 TGH-Lotsenprojekt; 3.4 Grenzgänger_innen im Diskursfeld 3.5 Einbürgerungsfeiern – werden Bausteine eines diskursethnologischen Ansatzes identifiziert, begründet und im Detail ausformuliert. Die mit Hilfe dieses Ansatzes im Feld gewonnenen Daten werden sortiert und für die weitere Auswertung transparent gemacht.
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Boisits, Barbara. "Historisch/systematisch/ethnologisch: die (Un-)Ordnung der musikalischen Wissenschaft gestern und heute." In Historische Musikwissenschaft, 35–55. Stuttgart: J.B. Metzler, 2013. http://dx.doi.org/10.1007/978-3-476-05348-0_3.

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Rubiés, Joan-Pau. "The Oriental Voices of Mendes Pinto, or the Traveller as Ethnologist in Portuguese India." In Travellers and Cosmographers, VI:24—VI:43. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003417453-6.

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Rieken, Bernd. "Wiederentdeckung des teleologischen Denkens? Der anthropogene Klimawandel aus ethnologisch-psychologischer und wissenschaftsgeschichtlicher Perspektive." In Der Klimawandel, 301–12. Wiesbaden: VS Verlag für Sozialwissenschaften, 2010. http://dx.doi.org/10.1007/978-3-531-92258-4_17.

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Conference papers on the topic "Ethnologists"

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Хабенская, Е. О. "Ethnicity and identity: a space for constructing reality." In Современное социально-гуманитарное образование: векторы развития в год науки и технологий: материалы VI международной конференции (г. Москва, МПГУ, 22–23 апреля 2021 г.). Crossref, 2021. http://dx.doi.org/10.37492/etno.2021.92.81.090.

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российские этнологи обсуждали природу этнических феноменов на протяжении нескольких десятилетий, но так и не пришли к консенсусу. Пришедший на смену теории этноса западный конструктивистский подход к этничности достаточно глубоко проник в российскую науку, но почти не затронул политику. Российская национальная политика, в целом, так и осталась на уровне ленинско-сталинской трактовки нации. Хотя современные законодательные акты в этой сфере и пополнились новой терминологией, объектами «национальной политики» в России по-прежнему остаются мифические этнические общности, а не права отдельного индивида и его идентичность. Автор полагает некорректным в нынешней реальности говорить об объективном существовании этнических групп, которые не имеют ни объективных характеристик, ни понятных границ. В условиях перманентной культурной трансформации и глобализации мира единственным признаком этнической принадлежности становится этническая идентичность конкретного индивида, которая определяется индивидуальными факторами, является изменчивым, ситуативным и многослойным феноменом. Russian ethnologists have been discussing the nature of ethnic phenomena for several decades but have not come to a consensus. The Western constructivist approach to ethnicity, which replaced the theory of ethnicity, penetrated quite deeply into Russian science, but almost did not affect politics. Russian national policy has remained at the level of the Leninist-Stalinist interpretation of the nation. Although modern legislative acts in this area have been supplemented with new terminology, the objects of "national policy" in Russia are still mythical ethnic communities, and not the rights of an individual and his identity. The author believes that it is incorrect in the current reality to talk about the objective existence of ethnic groups that have neither objective characteristics nor understandable boundaries. In the conditions of permanent cultural transformation and globalization of the world, the only sign of ethnicity is the ethnic identity of a particular individual, which is determined by individual factors, is a changeable, situational, and multi-layered phenomenon.
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Pletosu, Victor. "Professor Petre V. Ștefănucă - notorious personality of romanian folklore from interwar Bessarabia." In Ethnology Symposium "Ethnic traditions and processes", Edition II. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975333788.03.

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In this article, the author explains the special role of the ethnologist Petre V. Ștefănucă in creating national folkloric archive. Petre V. Ștefănucă is an illustrious personality of the cultural life in Bessarabia from the first half of the XX century, who asserted himself through his program to substantiate a historiography of the traditional culture in Romanian. Preservation and promotion of the intangible cultural heritage has its roots in the interwar period, by the prodigious activity of the Romanian Social Institute in Basarabia, led by Professor Petre Ștefănucă – disciple of Romanian Sociological School of Academician Dimitrie Gusti, who organized monographic research in ethnographic areas: Valea Nistrului de Jos, Câmpia Sorocii, Zona Codrilor and valuable materials published in the prestigious journal “Anuarul Arhivei de Folclor”.
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Максимова, Саргылана Васильевна, and Светлана Иннокентьевна Бойтунова. "ETHNOLOGIST ULLA JOHANSEN'S CULTURAL CODE IN THE DONATION COLLECTION OF THE NATIONAL LIBRARY OF THE REPUBLIC OF SAKHA (YAKUTIA)." In Народы и культуры Северной Азии в контексте научного наследия Г.М. Василевич. Якутск: Институт гуманитарных исследований и проблем малочисленных народов Севера Сибирского отделения РАН, 2020. http://dx.doi.org/10.25693/vasilevich.2020.032.

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Cocieru, Mariana. "Contribuția etnologului Sergiu Moraru la dezvoltarea folcloristicii din Basarabia – itinerar biografic și științific." In Conferința științifică națională "Sergiu Moraru: 75 de ani de la naștere". “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2021. http://dx.doi.org/10.52505/sm.75.2021.01.

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Abstract:
In the present study, the author traces the biographical landmarks and the preoccupations of the ethnologist Sergiu Moraru for the safeguarding of the intangible cultural heritage by conducting field researches and scientific use of registered materials. He worked for almost 23 years in the academic field (at Department of Ethnography and Arts Study of the Academy of Sciences of Moldova, then at the Folklore Sector of the Institute of Language and Literature of the ASM, at the Department of Ethnography and Arts of the Institute of Ethnography and Folklore of ASM), holding the positions: lower scientific researcher, scientific researcher. A prominent personality of Romanian folkloristics from Bessarabia, Sergiu Moraru has established himself as a prolific researcher of ethnocultural phenomena, being passionate about the species of non-occasional folklore: lyrical songs, proverbs, sayings, riddles, shouts, memories and verse letters. The scientific activity focused on several research directions: the theoretical, methodological and philosophical aspects of folklore; the genesis, evolution, typology and poetics of the lyrical song and riddles; capitalization of the folklore heritage and classical folkloristics; promotion and performance of the folk treasure in folk festivals; the permanence of popular creation in contemporaneity, etc.
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