Pasakojantis pasaulis: regimojo kraštovaizdžio raiškos folklorinėje tradicijoje

LTŠiuo tyrimu siekiama atskleisti, kaip regimasis (gamtinis ir kultūrinis) kraštovaizdis folklorinėje kūryboje virsta mentaliniu. Kraštovaizdis mūsų tyrime apibrėžiamas kaip gamtinių ir antropogeninių komponentų teritorinė visuma, kuri yra tautinio tdentiteto pamatas, stipriai veikia visuomenės narių veiklą ir yra jų gyvenimo kokybės dalis. Gamtinis kraštovaizdis, dar vadinamas natūraliu arba subnatūraliu, yra atsiradęs ar tebesiformuoja veikiamas gamtinių procesų, jo raidai šie procesai daro esminę, o žmogaus veikla - minimalią įtaką. Mūsų tyrimui svarbiausias yra kaimiškasis (arba antropogenizuotas agrarinis) kultūrinis kraštovaizdis, kuris radosi kaip gamtinių procesų ir žmonių veiklos sąveikos rezultatas, bet išsaugojo svarbiausius gamtinės struktūros bruožus. Manytina, kad šie du kraštovaizdžio tipai buvo reikšmingiausi tradicinės kultūros gyvavimo ir klasikinio folkloro sklaidos procesams, vykusiems XIX a. pabaigos - XX a. vidurio agrarinės (ikiindustrinės) epochos Lietuvoje. Kraštovaizdį, kaip iš atskirų gamtinių ir kultūrinių elementų susidedantį krašto vaizdą, sudaro "kalnai, kalvos, vandenys, miškai, pavieniai medžiai, dideli akmenys, keliai, jų vingiai, sodybos, jų išdėstymas, statybos būdai, bažnyčios, jų bokštai horizonte, mažoji sakralinė architektūra ir skulptūra, medžiagos, spalvos", didieji bendrieji ir mažieji vandens telkiniai ir tėkmės. [...]. [Iš teksto, p. 221-222]Reikšminiai žodžiai: Kraštovaizdžio raiška folklore; Tautosaka; Istoriniai pasaulėžiūros lūžiai; Regimojo pasaulio estetizacija; Landscape expression in folklore; Folklore; Historical breakthroughs of worldview; Visual world aestheticization.

ENThe article aspires to reveal the way by which visible (both natural and cultural) landscape is turned into mental landscape in folklore. Landscape is defined here as a territorial whole made of natural and anthropogenic components, forming the basis for the national identity, strongly affecting activity of the society members and constituting part of their life quality. The natural landscape is the landscape that has appeared and still is forming in the course of the natural processes; the natural processes exercising maximum, while human activity - minimum of impact on its development. As regards the cultural landscape, for the purposes of our research, its countryside (or the anthropogenized agrarian) type is the most important one, resulting from the interaction of the natural processes and the human activity, yet preserving the essential features of its natural structure. The mental landscape is perceived here as a semantic universe integrating both the natural and the cultural landscape; while humans attribute certain meanings to the individual places and formations of the inanimate nature and entities of the living world that exist there, and those meanings are actualized by way of folk narration. Such meanings emerge from the subjectively or collectively defined cognitive, social and emotional attitude towards the surroundings. Various issues related to the interaction between the world-view constructions and the geographic reality received more sufficient elucidation only in the 20th century by various disciplines of humanities and social sciences.Many of these methodologies were influenced by phenomenological philosophy maintaining that objects and phenomena of the surrounding world are cognizable inasmuch as they reveal themselves to the consciousness of the cognizant. In the article, the methodological insights by the geography of religions, environmental psychology and the humanist geography that can be relevant to folklorists as well, are briefly introduced. It can be assumed that not humans alone compose narratives of the surrounding world, but that surrounding objects also generate certain meanings, which are then described in the narratives by humans. Thus the place in the natural or cultural landscape not only presupposes emerging of the narrative that tells about it, but it also prompts continuous remembering and re-telling of that particular narrative. People pay attention to individual geographic objects and tell about them only because certain exceptional qualities of these objects naturally make prerequisites for such narrative relationship to form. Similarly, while appreciating reflections of a certain mental landscape in a folklore piece, palpable and physically real image of the town, river, mountain or valley that is connected with the place mentioned in the narrative is bound to appear in front of our eyes. Thus such objects of landscape preserve certain geo-cultural ambivalence, being simultaneously related not only to the visible physical reality, but to the culture as well. In the article, two kinds of the research materials are made use of: first, the autobiographical narratives recorded or published by prominent folklore performers and related to their personal experience of the landscape; second, life stories or shorter epistolary fragments of memoir-type revelations recorded and published by professional artists or researchers.On the basis of these materials, ways and kinds of features pertaining to the visible world that are considered important in the eyes of the creating humans on the mental plane of the landscape are discussed. The analysis is focused on the ways and the extent to which the development of the attitude towards landscape is reflected in the autobiographical narratives and generally, how such changes in attitude have been effected by socio-cultural processes of the modern era (urbanization, individualization, secularization, etc.). Patterns of "giving prominence" to the place are also discussed, along with the ways by which the abstract space becomes one's own, the sense of importance of the place is created and such an important place is singled out among other places. [From the publication]