The sound archives of the Institute for Musicolgy of the Hungarian Academy of Sciences disposes over a large and invaluable audio folk music collection. It means some ten thousands hours of authentic folk music recordings. To afford the wider public an insight into this collection a series of record - title Hungarian Folk MusicAnthology - started in 1985. The order of sets follows the Hungarian folk music dialect-areas, as Béla Bartók established then, each containing about 4 hours sound material illustrating the area with the characteristical song types. So far 4×5 records and 2 sets of cassettes have appeared: the folk-dance survey, the songs from North Hungary, Transdanubia, the Great Hungarian Plain, and East (i.e. Transylvania) in two parts. The closing part of the Antology is a set of 4 CS-s containing the folk music of Hungarians living in Moldavia and Bukovina. The demonstation will intraduce the history and the musical world of those.
The study analyzes the changes in the religious and social life of a Roma Pentecostal community in an ethnically mixed village, and the relationship between migration practices and conversion to Pentecostalism. In the first part of the study, the author presents the Roma community and outlines the circumstances under which Pentecostalism emerged among them. Thereafter, the two types of migration practiced by the Roma will be presented: migration focused mainly on northern European countries, based on panhandling, and migration aimed at longer term residence in the countries of Western Europe. The analysis points to the importance of foreign migration-related income in the changing situation of the Roma, as well as the role of the Pentecostal religion in the modernization changes that began in the Roma community.
The article analyses the circumstances of the origin, the course and after-life of a folk religious movement that emerged in 1986, during the time of the communist dictatorship. The religious movement arose in a region inhabited by an ethnic group constituting a religious and linguistic minority, the Csángós of Moldavia, in one of the most economically backward zones of Romania. The Csángós of Moldavia (a Hungarian-speaking, Roman Catholic ethnic group) in many respects resemble pre-industrial ethnic groups; their world view and religious practice have mediaeval characteristics. The Romanian communist regime had one of the community's leaders killed; a doctor who was also a consecrated priest. After his death people began to attribute miraculous, healing power to the well in front of his house. As a result the well soon became a place of pilgrimage attracting crowds of thousands. The Securitate (the Romanian secret police) tried to prevent the development of the cult; it dispersed what had become a constant crowd of believers around the well and placed it under police control. Despite the bans the pilgrimages did not stop, on the contrary they increasingly took on the character of a movement. After the area around the well was closed, the destination of the pilgrimages was shifted to the village cemetery where the doctor was buried and where the miracles, healings and visions continued.
In the study I tried to reconstruct the history of the Jewish community of Tállya and their synagogue, for up to now neither the community, nor the art historically important Torah ark has received due attention. After the Holocaust very few survivors came back to Tállya – a settlement in Tokaj-Hegyalja, a region of north-eastern Hungary – and not a single member of the former Orthodox congregation lives there today. The community built their third place of worship in the mid-nineteenth century, pulled down in 1964. The reasons why I found it important to map the socio-cultural and religious environment in more detail are commemorative and research methodological. The Israelite community enjoyed autonomy in choosing their rabbi and arranging all other domestic matters, and consequently, their taste, religious orientation, acculturation influenced the shaping of their synagogue building, the style of its furnishing and ritual objects. For lack of congregational documents, many kinds of sources (e.g. newspaper articles, recollections, biographies of rabbis, municipal documents) had to be interpreted within the context offered by the historical elaborations of the age. It was indispensable to shed light on the system of relations between Hasidism of growing influence from the early nineteenth century and traditional Orthodoxy, particularly because the tendencies of secession also appeared in the Tállya community, and the iconography of the Torah ark of their synagogue is most closely related to the carved Torah arks of East European Hasidic communities (in Poland, Galicia, Moldavia, etc.). According to archival sources the community leaders of Tállya could assert their wish to have the woodcarver create symbolic motifs on the ark despite the rabbi’s disapproval. As the direct antecedent to the composition I identified the masonry Torah ark of Mád, but the inventive, singular style of the carvings bears no kinship with the mentioned prototypes or the altars in churches in the vicinity. At the end of the paper I sum up the events that led to the demolition of the synagogue and the perishing of its interior furniture, relying on documents in the Hungarian Jewish Museum and the Monument Documentation Centre.
Győrfy , Eszter : Átrajzolt határok. Felekezeti együttélés, vallási és etnikai kötődések Székelyföld és Moldva határán. [Redrawn Borders: Denominational Coexistence, Religious and Ethnic Ties on the Boundary of Székely Land and Moldavia
The modernizational processes have appeared in the Moldavian Hungarian communities, too. Alternative, new religious ideologies have appeared beside the former world view. The church has introduced different reform steps due to the modernization. In my paper, I would like to outline some of these processes.
in Romanian, Roma, and Csángó Communities in Moldavia] . 2020 , Budapest – Kolozsvár : Balassi Kiadó – Erdélyi Múzeum Egyesület . (Vallásantropológiai tanulmányok Közép-Kelet-Európából 9.) 164 + 24 . ISBN 978-963-456-068-5 , ISSN 2416-0318 Jakab
Historical literature in medieval Hungary was written exclusively in Latin until the mid-16th century. The situation was similar in the two Romanian principalities of Moldavia and Wallachia, except that the language of the chronicles in these
: pirosveres and piros ruzsinka [reddish pink].
According to my research, the use of veres may once have enjoyed the same importance as in Moldavia among the villagers of Kazár, in the Hungarian language area where people have preserved their own, the so