Suvalkijos giesmininkai ir giedojimo erdvės kaita XX a. - XXI a. pradžioje

LTStraipsnyje nagrinėjama giesmininkų ir giedojimo erdvės santykis, giedojimo erdvės kaita, lyginant XX a.-XXI a. pradžią. Remiantis 2011 ir 2012 m. autorės surinkta ekspedicijų medžiaga Suvalkijoje, pateikiami duomenys, kurie apibūdina giesmininkus, byloja apie giedojimo erdvės kaitą ir šios kaitos reikšmę žmogui. Namų erdvė pakeičiama visuomeninėmis patalpomis, šarvojimo salėmis, bendruomenių namų patalpomis ar bažnyčia. [Iš leidinio]Reikšminiai žodžiai: Giedojimo erdvė; Giesmininkai; Giesmininkai, giedojimo erdvė, tradicijos, Suvalkija; Suvalkija; Tradicijos; Chanters; Chanters, chanting space, traditions, Suvalkija; Chanting space; Suvalkija; Traditions.

ENThe information in the article is analyzed comparing rural and urban results of the 20th and the 21st CC. The ratio of chanters and chanting place relationship; chanting place change and its influence on the humans are described on the basis of the author’s data collected in 2011 and 2012 expeditions to Šunskai, Gižai, Alvitas and Marijampolė parishes. The author notes that not only folk devotion but also the traditional chanting in Suvalkija has not been researched yet. Therefore, the objective of the article was to study the ratio change of the chanters and the chanting place through the analysis of the chanters work. The article consists of an introductory part. After that the chanter and his/ her activity is discussed. Afterwards the place of chanting is presented by the emphasis on the chanter’s activity in it. Lastly, the article deals with the problem of the place change that has been influenced by the chanters’ activity. The author of the article states that in the twentieth century there used to be main chanters, however anyone else could participate in the chanting. In the twenty first century the groups of chanters appeared and the other participants were only passive listeners. The process of passing the chanting traditions played a very important role to parents and children relationship. The phenomena discussed in the article show that common senior and youth activities had a close connection that effected the chanting traditions transduction. Traditional chanting place in the twentieth century was an integral part of the homestead. Funeral used to take place at home. That fact symbolized home leaving for the last time and saying goodbye to the living place.The rosary used to be sung at one of the village’s homesteads. In the 9-10 decade of the 20th C the custom of home mortuary and rosary chanting disappeared. Funeral rites moved to mortuary halls, community or other public facilities. Chanting place was no longer a home place. It was noticed that after the chanting place had changed, the communion table lost the meaning of community, which obsession symbolized the unity and closeness of the family and relatives. Today the chanters sit at the table according to concert demonstrative principle only at the one side of the table. The eviction of chanting tradition from the home place destroyed the last supper tradition. It used to be a tradition when on the funeral evening the rosary and the last common supper used to be eaten. In conclusion, it can be said that the change of the chanting place has influenced not only the chanters’ activities but changes in disappearing hospitality traditions and understanding of the chanters’ payment as well. Oral thanks and an invitation to a regale has been changed into money reward. And the role of Suvalkija chanters and changing chanting place in the 20th C and the beginning of the 21st C are essentially identical to the other Lithuanian regions according to the changes in burial traditions. [From the publication]