Folklorinė atmintis: retrospektyvus santykis su vieta lietuvių liaudies sakmėse

LTStraipsnyje aptariamos teorinės atminties tyrimo prielaidos mokslininkų darbuose ir aiškinamasi, kiek juose galima rasti metodologinių įžvalgų, tinkamų atskleisti ir folklorinės atminties problematikai. Siekiant iliustruoti folklorinį vietos atminties ir atminties vietų supratimą, plačiau analizuojamos lietuvių etiologinės sakmės ir padavimai, šiek tiek aptariamos mitologinės sakmės. Mėginama gvildenti, kaip prisiminimai apie praeitį įtvirtinami skirtinguose sakmių žanruose ir kaip jie sąveikauja su kraštovaizdžiu, paversdami jo objektus atminimo vertomis vietomis. Taip pat atkreipiamas dėmesys į naratyvuose ryškėjantį aksiologinį regimosios aplinkos vertinimą, kuris motyvuoja vieno ar kito objekto galimybes būti prisimintam ir atsimenamam, bei antropomorfine žiūra paremtą kraštovaizdžio kaip atminties vietos traktavimą. [Iš leidinio]Reikšminiai žodžiai: Atminties vieta; Etiologinės sakmės; Tautosaka; Folklorinė atmintis; Mitologinės sakmės; Padavimai; Belief legends; Etiological legend; Folk legends; Folk memory; Folklore; Mythological legend; Place of memory.

ENArticle starts with surveying theoretical premises for the memory research in scholarly works and attempting to define the level of methodological insights that could be useful for revealing problematic of the folk memory as well. For the purpose of elucidating the folk notion of the place memory and the places of memory, the Lithuanian etiological and local legends are analyzed in greater detail, while folk belief legends are also discussed. The attention is focused on the ways of reflecting the reminiscences of the past in different genres of the folk legends, and on the ways of their interaction with landscape in order to turn its objects into memorable places. Also, the axiological evaluation of the visible surroundings that is highlighted by the narratives is paid attention to, since it motivates the possibilities of certain objects to be memorized and remembered, as well, as the treatment of landscape as the memory place, supported by the anthropomorphic view. In the analyzed legends, the world is viewed retrospectively, as something that comes towards us from the past in order to be inherited and passed further.It is also viewed from the anthropomorphic point, since everything that exists now is understood to have sometime been created according to the analogy with familiar surroundings – quite like the usual things, except that human measures are replaced with the divine ones, which are often hyperbolized. But, although being perceived from the human perspective, the world is also considered sacred at the same time, since along with all its creatures it has been created by mythical or even divine beings. Together these factors of anthropomorphization and sacralization form another level of perceiving the visible landscape in the plane of the folk memory, making it emerge in front of us as a living or enlivened world, since traces left by the activities of the living beings (although of another, mythical kind) can be seen everywhere. Such axiological attitude towards the surroundings results in singling out of any object of the visible world as worth remembering, memorization and immortalization in folklore piece to be possible only provided that its worth is recognized by incorporating it into the anthropocosmos. Thus such model of the world is transferred by the oral tradition, which has also enabled its appearance and existence; this model presents a complex unity of inner structural stability, characteristic to it as a certain canonic universal cultural entity, and inexorable change of its elements, caused by daily communication. [From the publication]