Journal of Ethnology and Folkloristics

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Dajko, Nathalie and Shana Walton, eds. 2019. Language in Louisiana: Community and Culture. Jackson, MS: University Press of Mississippi. 

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Torri, Davide. 2020. Landscape, Ritual, and Identity among the Hyolmo of Nepal: Vitality of Indigenous Religions. London: Routledge. 232 pages.

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Benovska, Milena. 2021. Orthodox Revivalism in Russia: Driving Forces and Moral Quests. Religion, Society and Government in Eastern Europe and the Former Soviet States series. London; New York, NY: Routledge. 220 pages.

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This article will look at how domestic and sexual violence against women is presented in the Icelandic folk legend collections from the 19th and early 20th centuries. Gender-based violence is a subject relatively absent in Icelandic legend collections which were mostly told, collected and published by men (the exception being the collection of Torfhildur Þorsteinssdóttir Hólm). Violence plays a role in the subordination of women, and there is good reason to consider how violence against women is portrayed in the oral legends of the past. I will among other things consider the effect these particular legends might have had on those who heard them and examine the roles of the legends in maintaining and shaping a discourse which in many cases may well have attempted to normalise this violence.

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4. Editorial

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3. Vol 9 No 2 (2015) /
4. Notes and Reviews

This review of the book of Florian Mühlfried Being a State and States of Being in Highland Georgia summarizes the central argument wrapped around new insights into what means to be a citizen of an erratic state and what cultural mechanisms have been developed by the inhabitants of the Highland Georgian region of Tusheti to cope with the unpredictability of the state policies. The cultural mechanisms allow for simultaneous being involved in and keeping distance from the state. The review gives also some critical points.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

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This article is about the distinct groups that practised malevolent and benevolent witchcraft in Swedish-speaking Ostrobothnia in late-modern Finland according to belief legends and memorates. Placing belief legends and memorates in Mary Douglas’ tripartite classification of powers that regulate fortune and misfortune illuminates the social structure of agents who posed a threat or regulated it by means of their supranormal powers. Powers that bring misfortune dwell outside or within the community, whereas powers that bring fortune live within it but nevertheless may be ambivalent and pose a threat to its members as well. Threat towards the community was based on the concept of limited good, in other words the belief that there was a finite amount of prosperity in the world. The aim is to paint a detailed picture of the complex social structure and approaches to witchcraft in late-modern Swedish-speaking Ostrobothnia.

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This study describes the types of taboo words used by the Acehnese people in Aceh, Indonesia. Ten language informants in the district were interviewed for this qualitative study. The interviews were recorded and then transcribed prior to analysis. The data were then analysed by the procedures of condensation, display, and conclusion drawing. The findings of the research reveal that the most common taboo types used by Acehnese speakers are taboos of vulgarity or obscenity, epithet, and the taboo of disease. This implies that calling people bad names, talking about sex, mentioning incurable or ‘repulsive’ diseases are among the most taboo discussions in Acehnese society. Taboo words related to religion are found the least in the data, which could imply that these words are small in number because the Acehnese people embrace their religion strongly and thus minimise verbal abuse related to it.

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3. Vol 15 No 1 (2021) /
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The ecological insights of local farming traditions have the potential to be adapted to modern agricultural practices. The article presents an exploration of the ecological insights of the bunga’ lalang rice farming tradition in the Luwu society, South Sulawesi, Indonesia. Four rituals that form part the tradition were observed directly during their performance, followed by interviews with eleven figures including the ritual masters. Each ritual that forms part of the bunga’ lalang tradition was treated as a discourse and the meanings of the biological elements are extracted to generate ecological knowledge that is biologically logical and compatible with modern scientific knowledge in rice farming.

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4. Editorial

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