The value of hair in childbirth and baptismal rites (based on the East Slavic material)
https://doi.org/10.28995/2686-7249-2023-6-27-38
Abstract
The article deals with rituals performed with the hair of a newborn; an attempt is made to semantic and functional classification. The key issue raised in the article is the question of the “asexual” nature of the child. The author tries to challenge the existing point of view and show that the “genderlessness” identified by the researchers characterizes the social and ritual status of the child, but is in no way its physiological characteristic in traditional culture. The idea of a newborn as a male or female being seems to be the initial given, which determines the content of the rite of the first hair cutting. There are three main options for correlating the sex of the child and the corresponding ritual actions with hair. The first group of cases – when boys and girls during the ceremony of the first haircut could perform the same action (put various objects under their heads), but these objects differed in their symbolism. The second group of cases is when the boys’ hair is cut, and the first braid is braided for the girls; or when boys and girls had different haircuts. The third group of cases is when a child, regardless of gender, was put on a fur coat turned inside out with fur, and a certain amount of hair was cut crosswise. It is concluded that the rite of the first tonsure is the first step in introducing the child to the culture of this community, when he is withdrawn from the chaotic realm and becomes part of an orderly society. However, hair, as an integral part of the human appearance, continues to be a symbol of a person’s connection with some otherworldly beginning.
About the Author
S. K. MamonovaRussian Federation
Svetlana K. Mamonova
6, Miusskaya Sq., Moscow, 125047
References
1. Anashkina, G.P. (1991), “Traditions and innovations in ethnic culture (on the example of maternity rites of the Russian population of the Ulyanovsk region)”, in Neklyudov, S.Yu. (ed.) and Belousova, E.A. (comp.), Rodiny, deti, povitukhi v traditsiyakh narodnoi kul’tury [Birth rites, children, midwives in the traditions of folk culture], RSUH, Moscow, Russia, pp. 202–216.
2. Baiburin, A.K. (1991), “Ritual forms of gender identification of children”, in Baiburin, A.K. and Kon, I.S. (ed.), Etnicheskie stereotipy muzhskogo i zhenskogo povedeniya [Ethnic stereotypes of male and female behavior], Nauka, Saint Petersburg, Russia, pp. 257–265.
3. Baiburin, A.K. (1993), Ritual v traditsionnoi kul’ture [Ritual in traditional culture], Nauka, Saint Petersburg, Russia.
4. Bernshtam, T.A. (1988), Molodezh’ v obryadovoi zhizni russkoi obshchiny XIX – nachala XX veka: polovozrastnoi aspekt traditsionnoi kul’tury [Youth in the ritual life of the Russian community of the 19th – beginning of the 20th century. Gender and age aspect of traditional culture], Nauka, Leningrad, USSR.
5. Chukhina, A.A. (2004), “Wedding, birth rites and funeral in Kargopol”, Zhivaya starina, no. 2, pp. 49–51.
6. Gennep van, A. (1999), Obryady perekhoda. Sistematicheskoe izuchenie obryadov [Rites of passage. Systematic study of rites], Vostochnaya literatura, Moscow, Russia.
7. Kabakova, G.I. (2001), Antropologiya zhenskogo tela v slavyanskoi traditsii [Anthropology of the female body in the Slavic tradition], Ladomir, Moscow, Russia.
8. Kabakova, G.I. (2001), “Father and midwife in the maternity rites of Polissya”, in Neklyudov, S.Yu. (ed.) and Belousova, E.A. (comp.), Rodiny, deti, povitukhi v traditsiyakh narodnoi kul’tury [Birth rites, children, midwives in the traditions of folk culture], RSUH, Moscow, Russia, pp. 107–129.
9. Kornishina, G.A. (2001), “Traditional rituals of the children’s cycle among the Mordovians”, in Neklyudov, S.Yu. (ed.) and Belousova, E.A. (comp.), Rodiny, deti, povitukhi v traditsiyakh narodnoi kul’tury [Birth rites, children, midwives in the traditions of folk culture], RSUH, Moscow, Russia, pp. 79–92.
10. Madlevskaya, E.L. (2002), “Beauty and socio-age status of a girl in the traditional culture of Russians”, in Danilova, I.F. (ed.), Traditsionnye modeli v fol’klore, literature, iskusstve [Traditional models in folklore, literature, art], Evropeiskii Dom, Saint Petersburg, Russia, pp. 88–102.
11. Madlevskaya, E.L. (2005), “Braid”, in Shangina, I.I. (ed.), Muzhiki i baby: Muzhskoe i zhenskoe v russkoi traditsionnoi kul’ture [Men and women: Male and female in Russian traditional culture], Iskusstvo-SPb., Saint Petersburg, Russia.
12. Neklyudov, S.Yu. (2016), Temy i variatsii [Themes and variations], Indrik, Moscow, Russia. (Literatura kak taditsiya)
13. Surkhasko, Yu.Yu. (1985), Semeinye obryady i verovaniya karel [Family rituals and beliefs of the Karelians], Nauka, Leningrad, USSR.
14. Tsiv’yan, T.V. (1991), “Male/female opposition and its classifying role in the model of the world”, in Baiburin, A.K. and Kon, I.S. (ed.), Etnicheskie stereotipy muzhskogo i zhenskogo povedeniya [Ethnic stereotypes of male and female behavior], Nauka, Saint Petersburg, Russia, pp. 77–92.
15. Vavilova, M.A. (2008), Vologodskii fol’klor: semeinye obryady [Vologda folklore. Family rituals], Vologda, Russia.
Supplementary files
For citation: Mamonova S.K. The value of hair in childbirth and baptismal rites (based on the East Slavic material). RSUH/RGGU Bulletin: “Literary Teory. Linguistics. Cultural Studies”, Series. 2023;(6):27-38. https://doi.org/10.28995/2686-7249-2023-6-27-38
Refbacks
- There are currently no refbacks.