( Kis-Halas 2012 ). Finally, the networks of healing narratives are formed around both “traditional folk medicine” and magical practices, as well as around alternative forms of healing ( Pešikan-Ljuštanović 1992 ; Mitseva 1994 ; Аjdačić 1995
appear in this tale, reframed in the narrative plot, which expresses the force of believing in the supernatural, not only to solve the problems of everyday life, but also to reach the most incredible dreams, metaphorised in the form of a princess. The
Authors:M Stania, G Juras, K Słomka, D Chmielewska, and P Król
, anterior cruciate ligament (ACL) reconstruction, osteoarthritis, arthroplasty, and low back pain were used in various configurations. Reference lists of all retrieved articles were manually checked for additional studies. This is a narrative review, and the
Beranek , Natasha 2011: “With us Roma”: The narrative engagement and social knowledge of two Czech Romani women. Ph.D Thesis, University College London. (Available online via
Authors:Martie S. Underwood, Stephen J. Bright, and B. Les Lancaster
, 1967 as cited by Bogenschutz & Johnson, 2016 ). Methodology A narrative review was conducted that considered the pharmacological, cultural and psychological aspects of ibogaine, with a specific focus on understanding the ibogaine state of consciousness
One of the most controversial areas of folkloristic studies are those concerning the theories on the genesis of genres, on the mobility and variability of the folkloric “text”, on the process of its transition from one genre to another. There are still a lot of unanswered questions and unproved hypotheses concerning these intimate mechanisms of a mentality system of a certain social group, a mechanism that generates the re-functionaliztion of a folkloric “text” according to specific needs and specific contexts. For beyond the simultaneous presence of the same motifs and themes in genres with different functionality we have to take into consideration the case of those “texts” that due to the change of the register, in Hyme's sense, in which the transaction of meaning takes place, of their mode of performance and even of the arena of their performance, are being re-functionalised into another folkloric genre. Starting from the special case of the Romanian narrative song Letin bogat (The Rich Latin) also known as Cacircntecul Nasului (The Godfather's Song) we shall try to analyse the ways a narrative song has been ritualised by means of its performance as a distinct sequence of the wedding ritual, developing in time into a sort of ritual song. More than that we shall also focus on the reverse process nowadays that of another semantic readaptation of the song due to the de-sacralisation of the wedding ritual and its transformation into a spectacular ceremony.