Gotowa bibliografia na temat „Khmer Calender”

We present the first radiocarbon dates from previously unrecorded, secondary burials in the Cardamom Mountains, Cambodia. The mortuary ritual incorporates nautical tradeware ceramic jars and log coffins fashioned from locally harvested trees as burial containers, which were set out on exposed rock ledges at 10 sites in the eastern Cardamom Massif. The suite of 28 14C ages from 4 of these sites (Khnorng Sroal, Phnom Pel, Damnak Samdech, and Khnang Tathan) provides the first estimation of the overall time depth of the practice. The most reliable calendar date ranges from the 4 sites reveals a highland burial ritual unrelated to lowland Khmer culture that was practiced from cal AD 1395 to 1650. The time period is concurrent with the 15th century decline of Angkor as the capital of the Khmer kingdom and its demise about AD 1432, and the subsequent shift of power to new Mekong trade ports such as Phnom Penh, Udong, and Lovek. We discuss the Cardamom ritual relative to known funerary rituals of the pre- to post-Angkorian periods, and to similar exposed jar and coffin burial rituals in Mainland and Island Southeast Asia.

We present the first radiocarbon dates from previously unrecorded, secondary burials in the Cardamom Mountains, Cambodia. The mortuary ritual incorporates nautical tradeware ceramic jars and log coffins fashioned from locally harvested trees as burial containers, which were set out on exposed rock ledges at 10 sites in the eastern Cardamom Massif. The suite of 2814C ages from 4 of these sites (Khnorng Sroal, Phnom Pel, Damnak Samdech, and Khnang Tathan) provides the first estimation of the overall time depth of the practice. The most reliable calendar date ranges from the 4 sites reveals a highland burial ritual unrelated to lowland Khmer culture that was practiced from cal AD 1395 to 1650. The time period is concurrent with the 15th century decline of Angkor as the capital of the Khmer kingdom and its demise about AD 1432, and the subsequent shift of power to new Mekong trade ports such as Phnom Penh, Udong, and Lovek. We discuss the Cardamom ritual relative to known funerary rituals of the pre- to post-Angkorian periods, and to similar exposed jar and coffin burial rituals in Mainland and Island Southeast Asia.

The aim of the proposed article is to highlight the life path and scientific achievements of Jan Gordzyalkowski (1862–1944), one of the most famous experts of veterinary medicine in interwar Poland, a well-known veterinarian practitioner, microbiologist, encyclopedist, one of the founders of veterinary education. The presentation of the materi-al in the article is presented in the context of the main stages in the life of a scientist – „Mauritsin”, „Kharkiv”, „Kher-son”, „Kharkiv”, „Petersburg”, „Kharkiv”, „Petersburg” and „Warsaw”. The article highlights only those stages that are provided with sufficient sources and literature. The authors paid special attention to the Kharkiv period of the scientist's life, since this city is associated with the time of study within the walls of the Veterinary Institute, the formation as a scientist and directly scientific and teaching activities. Also, based on the analysis of archival documents from the fund of the Kharkiv Veterinary Institute, stored in the State Archives of the Kharkiv region, it is proved that he had consider-able authority as a scientist and practitioner, since he was involved by government agencies to perform various tasks, and in particular during the First World War and for the development of veterinary medicine in different regions of the state. The memory of Jan Gordzyalkowsky in Kharkiv is immortalized on the pages of the calendar dedicated to out-standing Polish scientists associated with the city, in an open exhibition dedicated to the 170th anniversary of the Kharkiv State Zoological Veterinary Academy and in a memorial plaque, which will be installed on the building of the former Kharkiv Veterinary Institute and dedicated to outstanding Poles, the creators of veterinary medicine in Eastern Ukraine.

В статье рассматривается жанровое разнообразие песен некоторых деревень Канашского, Янтиковского и Урмарского районов Чувашской Республики. Рассмотрение выбранных нами автохтонных локальных традиций продиктовано тем, что именно из этих районов в разное время произошло переселение чувашей в Сибирь. Нами планируется сравнительное изучение фольклора переселенцев на новых территориях, которое будет проведено позже. Изучение локальных традиций позволит нам провести дальнейшее исследование. Фольклор рассматриваемых районов чрезвычайно богат и сложен. В ходе работы выявлены песни, исполняемые в этих районах в обрядовой и необрядовой сфере жизни чувашей. К обрядовой песне принято относить песни, исполняемые во время календарных праздников, и семейно-бытовые песни. Широко бытовали и бытуют в указанных районах календарные песни. Записаны здесь песни новогоднего цикла Шерни / Кăшарни / Кĕшерни юррисем, çăварни (масленичные), рет юррисем (букв. ‘песни родни’), исполняемые во время Мункун. Из семейно-бытовых песен широко распространенными являются туй (свадебные) юррисем, салтак юррисем (рекрутские песни и причитания). В ходе исследования не обнаружены записи пытару/пумилкке/асăну юррисем (похоронно-поминальных песен). Неполно представлен детский фольклор. Судя по материалу, активно исполнялись в этом ареале молодежные лирические песни. Вăйă юррисем (хороводные песни) схожи с улах (посиделочными) песнями, которые сопровождались ташă такмакĕсем, шÿтлĕ (шуточными) и игровыми песнями. Тăлăх-турат юррисем (сиротские песни) по мотиву расставания схожи с песнями хĕр йĕрри - плачами невесты, рекрута и çĕн çĕре каякансен юрри (переселенцев). Ĕç юррисем (трудовые песни) представлены пока неполно. В песенном творчестве указанных районов имеется множество сюжетных песен пейĕт, для которых характерными являются событийное изображение фактов жизни и психологическое переживание героя. Многочисленными являются записи ĕçкĕ-çикĕ юррисем (пирушечные песни) с разновидностями: кĕреке (застольные), хăна (гостевые) юррисем. The article considers the genre diversity of the songs in a number of villages Kanashsky, Yantikovsky, Urmarsky districts of the Chuvash Republic. The authors have chosen these autochthonous local traditions because the Chuvash people migrated to Siberia from these particular districts at different times. The authors are planning to make a comparative analysis of the folklore of the Chuvash migrants. The study of the local traditions will allow the authors to make further research. The folklore of the considered districts is very rich and complicated. The research revealed the songs related to ritual and non-ritual spheres life of the Chuvash people in those districts. Ritual songs are considered to be family and genre songs and the ones, which were used during calendar festivals. Calendar songs were widely performed in the mentioned districts and are still being performed at the moment. The authors have recorded the songs related to the New Year’s season - Sherni/Kesharni/Kesherni songs, shchevarni (Maslenitsa songs), ret yurresem songs (lit. songs of family and relatives) that were performed on Munkun. As for the family and genre songs, tuy yurrisem (wedding songs) and saltak yurrisem (recruitment songs and lamentation) are widely spread. During the research the records of pytaru/pumilkke/asanu yurissem (funeral songs) have not been found. Child folklore is partially presented. According to the material, youth lyric songs were actively performed in this area. Vaiyayurrisem (round songs) resemble ulakh (gathering songs) and accompanied by shutle / tasha takmakesem (humorous songs) and playing songs. Talakh-turat yurrisem (orphan’s songs) resemble kher yerri (bride lamentation), recruit and schen schere kayakansen (migrants’ songs) in terms of the theme. Esch yurrisem (labour songs) are partially presented. There are a lot of peyet (narrative songs) among the songs of the considered districts, which represent life events and emotions of the literary character. There are also a lot of records of eschke-schike yurrisem (feast songs) and its variations: kereke (drinking songs), khana yurrisem (guest songs).

Abstract The Khmer Rouge period had a hugely negative impact on the knowledge and practices of Khmer divination. At present, Khmer divination and astrology has been revitalized with many forms of it being embedded in people’s everyday lives in both rural and urban settings, such as in the capital Phnom Penh. With the re-emergence of numerological fortune-telling, Khmer practitioners are now turning to Thai numerological books, such as ‘Patithin Neung Roi Pee (100-year calendar)’, ‘Tamra Phromachati’, and ‘Tamra Plu Luang’ to supplement the diminished body of traditional Khmer knowledge that survived the war. This paper aims to explore how Cambodia divinatory and astrologicalauthority have been revitalized and reinvented through that of their Thai counterparts within the flows of globalization and modernity.