Abstract
The subject of the analysis is some examples of written folklore that were collected during several folklore expeditions within the South Ural region. The scientifi c signifi cance of people memoirs and notebooks are still open to question in different anthropological studies. One of the dispute topics is the image of historical past that can be culturally changed in some folk writer’s works. Working with written folklore we have to take into account conclusions of different researchers that are connected with studies in historical and autobiographical memories as well as regularities of amateurish text creation.
Collected folklore written works give grounds to say that some events of the period of Russian-Swedish confl icts (the beginning of the 18th century) are still reminded in people’s minds. In family chronicles by N.A. Shemetov and G.I. Kostin. there are pages full of national history in spite of being rather remote from those days by many generations. The Swedish theme appeared on the fi rst pages of a family letter and made the starting point of the time.
The article traces some techniques of verbalization of the Swedish theme, the style and functions of the narration. The author connects the analysis of a historical basis in people’s memoirs with the analysis of narration principals, rules and techniques of saying. We came to the conclusion that an epic model is still an important way of understanding your own and your family biography. The Swedish theme became a genealogical beginning of narrations where the ethnic uniqueness of your ancestor and some respect to signifi cant history events are important for a folk writer and the future generations. Facts and details prevail over artistic techniques.
Keywords
Historical memory, family folklore, written folklore, cultural deformation of folk texts
Barash, A. 2006: Arkhiv kak zhanr: arkhitektonika lichnoy pamyati. Novoe literaturnoe obozrenie 3(79), 226–237.
Krylov, P.V. 2005: Obretenie istoricheskogo slukha: paradigmy izucheniya neofi tsialnoy pamati, Novoe literaturnoe obozrenie 74, 446–453.
Brednikova, O. 1997: «Semeynaya» i «kollektivnaya» pamyat (sposobi konstruirovaniya etnicheskoy identichnosti) In: Biografi cheskiy metod v izuchenii postsozialisticheskikh obshchestv. Saint-Petersburg, 70–74.
Chagin, G.N. 1997: Shvedy v Severnom Prikam`e v pervoy chetverti XVIII veka. In: Shvedy i russkiy Sever: istoriko-kulturnye svyazi. Materialy mezhdunarodnogo nauchnogo simpoziuma. Kirov, 202–206.
Chistov, K.V. 1986: Narodnye traditsii i folklor. Leningrad.
Dolgova, S.P. 2000: Shvedskie plennye v Moskve v 1700–1709 gg. In: Chvedy v Moskve. Materialy rossuysko-chvedskoy nauchnoy konferenzii. M., 45–49.
Filippova, I.A., Rozhkova, T.I., Moiseeva, S.A. 2010: Kazachestvo: obrazy kul’turnoj identichnosti: sbornik fol’klorno-jetnografi cheskih materialov. Magnitogorsk.
Gudkov, L. 2005: «Pamyat» o voyne I massovaya identichnost rossiyan, Neprikosnovennyy zapas 2–3(40–41), http://magazines.russ.ru/nz/2005/2/gu5.html.
Kovalev, E.M. 1966: Istoriya krestyanskich semey: metodika i pervye rezultaty. In: Krestyanovedeniye. Teoriya. Istoriya. Sovremennost: ezhegodnik. Moscow, 285–290.
Kompanon, A. 2001: Demon teorii. Literatura I zdraviy smysl. Moscow.
Nurkova, V.V. 2000: Svershennoe prodolzhaetsya: Psikhologiya avtobiografi cheskoy pamyati lichnosti. Moscow.
Rozhkova, T.I. 2008: Filosofi ya narodnoy orfografi i (material rodoslovnogo pisma) In: Russkiy yazyk kak gosudarstvenniy yazyk Rossiyskoy Federazii i kak yazyk mezhnatsionalnogo obshcheniya v blizhnem zarubezhe: sbornik materialov mezhdunarodnoy nauchno-prakticheskoy konferenzii. Magnitogorsk, 181–184.
Rozhkova, T.I. 2009: Priyemy strukturirovaniya prozy v tekste sovremennogo narodnogo avtora V sb.: Narodnaya kultura Sibiri: Materialy XVIII nauchnogo seminara-simpoziuma Sibirskogo regionalnogo vuzovskogo tsentra po folklore. Omsk, 53–59.
Trojnickij, N.A. (red.) 1904: Pervaya vseobshchayz perepis naseleniya Rossiyskoy imperii. 1897 g. T. ХХVIII Orenburgskaya guberniya. Saint-Petersburg.