Klaipėdos universitetas

As information technology is becoming a huge part of people’s lives, various genres of folklore are moving online. Old folklore genres are adapting to the changes in people’s lives and are successfully spreading in the online space, while black humour genres on the Internet reflect society, current issues, stereotypes, scandals, and real-life situations. The aim of the article is not only to classify memes (comic units of cultural information), but also to show their relevance and popularity in contemporary society. The paper describes 15 different groups of memes collected from 13 online sources. The analysed works are grouped according to their popularity and the length of their dissemination in the virtual environment (popular, tendentious), and from the most popular examples of this genre, fan-made and political memetic works are distinguished.

The article considers the scholarly legacy of Volodymyr Hoshovsky in general, and more specifically his research into musical dialects. The scholar created his musical and dialectological method on the theoretical foundations of Filaret Kolessa, Bella Bartok, and other researchers of folk music from 1955. This study of musical dialects is based on the folk songs of Ukrainians in Transcarpathia.

The article presents the picture of the Christian angel in a genre of Lithuanian folklore, legends. The texts in question reveal the attitude of traditional Lithuanian society to angels as acting in the divine and earthly spheres. The research and the identification of the most popular scenes have revealed that the most important features of the legendary angel are the fulfilment of God›s will, and the protection of man and his soul. The article concludes that the legends of Lithuanian peasants about the activities of angels strengthened religion, promoted behaviour according to the norms of the community, and ensured a sense of security.

The object of this publication is the anecdotes about famous people and personages of the movies and literature. The research helped to identify the most popular personages and describe the images of them. It can be done conclusion that in the anecdotes which are told in Lithuanian the personages of movies and literature are more popular than the real famous people (politicians, sportsmen or pop stars). The images of personages are ambivalent, they can be shown in positive situations but more often these personages are negative: the features of the characters are drawn ironically; the results of their activities are estimated in the mocking and even scornful way.

The article deals with the issues related to the specifics of the incantation as a genre of oral folklore, history of collecting, publishing and the beginning of their studying in Russia. The main emphasis is put on the first monographic work dedicated to conspiracies. Scientific portrait of the author is represented, his work, translations and reprinting are analyzed. Features that have made the book classic are established.

The foundation of the Republic of Latvia in 1918 changed significantly ethnic relationships in the country. Ethnic Latvians became not only the numerical but also the political and cultural majority, and thereby the concept and status of ethnic minorities were created. This article examines the visibility of ethnic minorities in the newly established state, focusing on the case of the Archives of Latvian Folklore, founded in 1924, as one of the core institutions that strengthened national cultural values. The ‘folklore of other ethnicities’ category was introduced and discussed at the archive during the first years of its existence. Volunteer folklore collectors played an active role in the discussions, revealing the bottom-up aspects of the implementation of the archive’s policy. However, rather than pointing to the ethnic affiliation of the involved people, the archival records reflect more often the blurred linguistic boundaries in Latvian society.

The myth of the Theft of the Thunder-Instrument (ATU 1148b) is found almost exclusively in the Circum-Baltic area. It is found among both Indo-European and Finno-Ugric cultures. This implies that it was adapted from one into the other, unless both assimilated it from a common cultural stratum. This paper surveys this mythological narrative tradition that is found in Baltic, Finnic, Germanic and Sámic cultures. It proposes that the tradition’s persistence in a Circum-Baltic isogloss is a consequence of historical contact and interaction between these cultures, and that its evolution has been dependent on that history of contact and exchange.

The subject of research is the sacral geography of the Dvina region (in northwest Belarus), the sacred lakes situated in this region, and place-legends about vanished churches relating to these lakes. The author bases his research on the analytical method, and interprets folkloric sources, historical facts and data collected during ethnographic field trips. The main conclusion of the article attests to the fact that place-legends about a vanished church (they relate to the majority of the lakes) indicate the sacrality of these bodies of water. In the past, sacrality might have contained two closely interrelated planes: an archaic one, which originated from pre-Christian times, and that of the Early Middle Ages, related to the baptism of the people of the Duchy of Polotsk.

Stones where mythical creatures carry out work connected with wearing apparel appear in publications on the mythological stones of Lithuania and Belarus. This theme is not so widely considered in Latvian research literature. The aim of this work is to show that in Latvian folklore, by natural (stone, tree, stump, water, cave, etc) and man-made objects of the cultural space (threshing barn, cemetery, hill-fort, etc), mythical creatures tailor, spin, knit and mend for people or for themselves.

Lake Sauka is the largest lake in the district of Augšzeme in Latvia. It features very often in tales and legends, which mostly relate the story of its flight and its settling down in its present location. The nearest place from where it might have flown is approximately 30 kilometres away, but the most distant place is about 70 kilometres away. The places of origin, flight routes and conditions of settling down mentioned in numerous tales, when confronted with modern knowledge about the layout of archaeological sites, allow us to see yet unknown connections between the mythical world reflected in tales, and the real world represented by the relief and by archaeological sites.