Mindoro: A Social History of a Philippine Island in the 20th Century -A Case Study of a Delayed Development Process.

In the 12th and 13th centuries, the troubadours in Occitania and the trouvères in northern France composed songs with texts in the vernacular and monophonic melodies. For the troubadours, the vernacular was Old Occitan; for their northern counterparts, Old French. This difference in idiom is sometimes held to mark a distinction between two separate but analogous traditions of medieval song. The medieval practices of compiling multilingual lyric anthologies and of borrowing melodies seem instead to affirm the contiguity of song culture across different languages. The term “lyric” during this period typically designates a text set to melody, but not all manuscripts of troubadour and trouvère lyric preserve song melodies. Music survives for nearly half of the trouvère repertory (about three thousand songs) but only about 10 percent of the twenty-six hundred extant troubadour songs. The compositional period for troubadours and trouvères is conventionally defined rather rigidly as 1100–1300, and the songs themselves as strophic and monophonic. However, the troubadours and trouvères also composed in non-strophic genres (lais and descorts), and the trouvères composed in non-musical lyric genres (congés, dits) as well as in polyphonic forms. Adam de la Halle and Jehan de Lescurel, for example, produced small but significant collections of single-text polyphonic pieces. Of course, the composition of French and Occitan song also continued beyond 1300, albeit in different social and cultural contexts, by which point the long history of its study and reception had already begun. Some of the most important reference works, such as the Pillet-Carstens Bibliographie, date from the early 20th century and come from France and Germany, while Anglophone publications on troubadour and trouvère music only began to emerge in the second half of the 20th century. Modern scholars continually renew this material by bringing it into conversation with critical theory (Giving Voice to Love: Song and Self-Expression from the Troubadours to Guillaume de Machaut, cited under General Studies), feminist theory (Songs of the Women Trouvères, cited under Anthologies), and social history (The Owl and the Nightingale: Musical Life and Ideas in France 1100–1300, cited under Musical, Literary, Social, and Political Studies; The World of the Troubadours: Medieval Occitan Society, c. 1100-c.1300 and Parler d’amour au puy d’Arras: Lyrique en jeu, both cited under Regional Studies). The vibrancy in troubadour and trouvère scholarship also comes from interdisciplinary collaboration and exchange among musicologists, historians, paleographers, and literary scholars. Despite their shared primary sources, the fields of musicology and of literary studies have approached troubadour and trouvère material differently, and with different emphases. In part, these differences can be ascribed to the difficulty of defining a corpus of study, which does not always overlap for the two fields. The organization of this article echoes some of these tensions between older but fundamental reference works and newer directions of inquiry, and the sometimes separate, sometimes unified, treatment of troubadour and trouvère song.

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Narrative Structure and Content of Vietnamese Stories Regarding Tutelary Deities of Villages (thần tích): Case Study of the Story of Yết Kiêu Spirit

Papers of the Institute of Oriental Studies of RAS ◽

10.31696/2587-9502-2020-28-051-069 ◽

2020 ◽

pp. 51-69

Author(s):

Elena V. Gordienko ◽

Keyword(s):

20Th Century ◽

Complex Structure ◽

Narrative Structure ◽

Central Place ◽

Historical Narrative ◽

Early 20Th Century ◽

European Research ◽

History Of ◽

Temple Community

This article analyzes the Story of a fisherman Yết Kiêu (歇驕) who is worshiped as a tutelary spirit in villages of Northern Vietnam. Yết Kiêu is a semi-mythical character and he is widely credited with supernatural abilities and merits in war against the Mongols (1288). I investigate the text that belongs to thần tích genre (神). It is a manuscript written in Vietnamese at Yết Kiêu’s birthplace, which is the central place of his worship (on the basis of previous texts of the 16th–19th centuries). The Story of Yết Kiêu has a complex structure reflecting the history of the development of this particular text and the whole genre as well. The story can be divided in four parts differing in form and content: the folk layer (the oldest part), the historical narrative (likely compiled by court historiographers in the 15th–17th centuries), the legend of Yết Kiêu’s Mongolian bride (emerged evidently in a temple community during later centuries) and the description of Yết Kiêu’s cult (which appeared under the influence of the European research methods in the early 20th century). The article contains a fragment of the story translated into Russian.

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Explorations in the social history of modern Central Asia (19th-early 20th century)

Central Asian Survey ◽

10.1080/02634937.2014.908002 ◽

2014 ◽

Vol 33 (3) ◽

pp. 429-430

Author(s):

Jennifer Griffiths

Keyword(s):

Central Asia ◽

Social History ◽

20Th Century ◽

Early 20Th Century ◽

The Social ◽

History Of

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Town, village and bush: war and cultural landscapes in south-eastern Angola (1966-2002)

Afrika Focus ◽

10.21825/af.v25i2.4945 ◽

2012 ◽

Vol 25 (2) ◽

Cited By ~ 2

Author(s):

Inge Brinkman

Keyword(s):

Social History ◽

Rural Areas ◽

Cultural Landscape ◽

Cultural Landscapes ◽

Rapid Change ◽

South Eastern ◽

History Of ◽

The Subject ◽

Urban And Rural Areas

In most of the literature on the subject, urban and rural areas are presented as real physical entities that are geographically determined. Obviously such an approach is important and necessary, but in this contribution I want to draw attention to ‘the urban’ and ‘the rural’ as ideas, as items of cultural landscape rather than as physical facts. This will result both in a history of ideas and a social history of the war in Angola as experienced by civilians from the south-eastern part of the country. The article is based on a case-study that deals with the history of south-east Angola, an area that was in a state of war from 1966 to 2002. In the course of the 1990s I spoke with immigrants from this region who were resident in Rundu, Northern Namibia, mostly as illegal refugees. In our conversations the immigrants explained how the categories ‘town’ and ‘country’ came into being during colonialism and what changes occurred after the war started. They argued that during the war agriculture in the countryside became well-nigh impossible and an opposition between ‘town’ and ‘bush’ came into being that could have lethal consequences for the civilian population living in the region. This case-study on south-east Angola shows the importance of a historical approach to categories such as ‘urbanity’ and ‘rurality’ as such categories may undergo relatively rapid change – in both discourse and practice. Key words: landscape (town, country and bush), war, south-east Angola

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‘One Can’t Help Shuddering at the Sight of the Ruin of This Thriving Town’: The Great Fire in Yeniseisk and Its Consequences. 1869-1870

Herald of an Archivist ◽

10.28995/2073-0101-2018-2-483-494 ◽

2018 ◽

pp. 483-494

Author(s):

Natalia V. Gonina ◽

◽

Anna P. Dvoretskaya ◽

Keyword(s):

Social History ◽

Local Community ◽

Point Of View ◽

Krasnoyarsk Krai ◽

External Resources ◽

Irkutsk Region ◽

Archival Documents ◽

History Of ◽

The Town

This archive draws on archival sources to study the Great Fire in Yeniseysk in 1869 and its consequences for development of this northern provincial town. The research derives its novelty from the first publication of documents of the State Archive of the Krasnoyarsk Krai and that of the Irkutsk Region, which describe measures of fire response and name benefactors. Historical approach allows to place specific patterns of local community in the context of social history of the 20th century. Anthropological approach allows to identify means and modes of surviving in a natural disaster. The fire clamed about 200 lives, destroyed all wooden buildings in the town, and disrupted daily activities of more than 7 thousand Yeniseysk citizens. At present, such disasters are considered as more than just local disasters. From the religious point of view, such natural disasters disrupt the balance and harmony of the God's world and require worldwide effort to set it to rights. The case-study of the Yeniseysk community concludes that actions of a person within the fire storm were determined not just by self-preservation, but also by responsibility for the lives of those around them. People appealed to church for help. Many Yeniseysk priests rose to the occasion as their vocation demanded. The archival documents show how rapidly the nation responded to the disaster. The case-study of Yeniseysk in 1869-1871 demonstrates an array of measures aiming to attract external resources. The activities were based on Christian principles of communal spirit and charity, community help and civic cooperation in joined efforts of state and public institutions, private and corporate donors. The article concludes that effective moneyed assistance and social support significantly decreased the severity of losses.

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