[Gandur] Fyrirlestur á vegum Rannsóknamiðstöðvar í þjóðfræði, fimmtudaginn 12. september kl. 16.00 á Háskólatorgi, Ht. 103. Allir velkomnir.

[Aðalheiður Guðmundsdóttir]

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Sjá nánar á heimasíðu Rannsóknamiðstöðvar í þjóðfræði  

Fyrirlestur: Three Dark Brown Maidens and the Brommtopp: (De)Constructing Masculinities in Southern Manitoba Mennonite Mumming
Hvenær hefst þessi viðburður: 12. september 2013 kl. 16:00
Staðsetning: Háskólatorg, Ht. 103

Fimmtudaginn 12. september flytur Pauline Greenhill, prófessor við University of Winnipeg, Manitoba, fyrirlestur sem hún nefnir „Three Dark Brown Maidens and the Brommtopp: (De)Constructing Masculinities in Southern Manitoba Mennonite Mumming“. Fyrirlesturinn, sem er haldinn á vegum Rannsóknamiðstöðvar í þjóðfræði, fer fram á ensku í stofu Ht. 103, Háskólatorgi.Í fyrirlestrinum fjallar Greenhill um hátíða- og dulbúningasiði ólíkra hópa í þorpum Manitoba á nýárskvöld og fram á „Twelfth Night“ (sbr. þrettándann) og húsvitjanir þeim tengdum. Ýmsar hefðir hafa skapast í kringum uppákomurnar, s.s. varðandi dans, söng og veitingar. Greenhill mun einkum fjalla um venjur sem tengjast hópum unglingsstráka, sem hún skoðar í félagssögu- og kynjafræðilegu ljósi.

Allir velkomnir.

Útdráttur á ensku:

In the past and to some extent the present, various cultural groups have marked the period from Christmas Eve to Twelfth Night with rowdy, disguised, playful/ludic or carnivalesque behaviour that mainstream Euro North Americans associate more with Halloween than with this holiday season.  Many such customs, termed the “informal house visit,” involve a group (usually young men) who perambulate from one location to another within a community.  These events include performative aspects – often dancing and singing – as well as the expectation of a reward – usually food and/or drink – and some sociability with the visited household members.  A seasonal custom presented by young men, almost always on New Year’s Eve, in rural Manitoba Mennonite villages where the church tolerated it, Brommtopp is named after the musical instrument used during the performance. Traditionally a group of some dozen teenaged boys and young married men would drive and/or walk from house to house within their own village and sometimes beyond.  At each residence, the group would sing the traditional song which asked for money in return for good wishes.  I examine the sociohistorical surround of the practice and its past and current gendered, racialised, and postcolonial implications.

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Aðalheiður Guðmundsdóttir,
dósent / Docent in Folkloristics
Háskóli Íslands / University of Iceland
Sími/Tel.: +354 5255416/+354 8680306
http://uni.hi.is/adalh/