Lalavimo kaita sekuliarizacijos procese

LTBesikeičiant sociokultūrinei aplinkai, didėjant atotrūkiui tarp kalendorinių papročių bei juos lydėjusios tautosakos ir žmogaus asmeninio gyvenimo, jo darbinės veiklos, pasimiršo senosios papročių prasmės, mažėjo apeigų ir su jomis susijusios apeiginės tautosakos reikšmė žmonių gyvenime, jų funkcijos buvo įvairiai modifikuojamos. Tautosakos ir etnografijos šaltiniai rodo, kad dar neseniai lalavimas – apeiginis kiemų lankymas per Velykas – kai kur buvo gyva tradicija. Tačiau ji, nors ir tęsiama, pradėjo įgyti vis daugiau naujų elementų, detalių, artinusių paprotį prie pramogos. Kalbant apie papročio kaitos procesus, galima analizuoti įvairius aspektus. Šiame straipsnyje detaliau bus aptariama apeigos atlikėjo ir lalauninkų būrio sudėties kaita, papročio slinktis pramogos link XIX a. antrojoje pusėje–XX a. Siekiant išsamiau aptarti pasirinktus kaitos aspektus, pasitelkiamos analogiškos baltarusių, lenkų, latvių, rusų sentikių (gyvenančių Lietuvoje ir Baltarusijoje) tautosakos ir etnografijos paralelės. [Iš leidinio]Reikšminiai žodžiai: Lalavimas; Lalavimo paprotys; Tautosaka; Papročiai; Sekuliarizacijos procesas; Velykos; Customs; Eastern; Lalavimas; Lalavimas custom; Lithuania; Lithuanian folklore; Secularization process.

ENRather recently the custom of "lalavimas" – the ritual visiting of households during Easter – was a living tradition in some areas. Yet along with changes in the social and cultural environment, the deepening gap between the calendar customs and folklore on the one hand, and personal life and Work on the other, the old meaning of the custom sank into oblivion, and the role of the ritual folklore in people's lives diminished. Although still performed, the ritual started acquiring new elements and details, enhancing its entertainment function. In the "lalavimas" tradition of the 19th and the 20th century there appeared increasingly numerous deviations from the customary patterns, which were accepted even by the elder generation – the main preservers of the social experience. While discussing the changes of the custom, different aspects could be analyzed. The present article deals with changing perfomers of the ritual (in "lalavimas", formerly reserved exclusively for the young bachelor men to perform, also elderly married men and later even women and young girls started participating), shifting structure of the group of performers (i.e. the role that each member of the group was supposed to play and the shifting attitude of the people to those playing certain roles); and the ways by which the Easter households' visiting custom itself was made simpler and developed into a mere entertainment (along with the ancient meaning of the custom, the ritual folklore texts were also rapidly forgotten, and the custom itself acquired traits of "merry-making", along with the newfangled folklore: short humorous couplets sung to mock stingy and grudging house masters).As the custom acquired new meaning and form, there were attempts at linking it with the Christian tradition. In order to investigate the above-mentioned aspects of change in more detail parallels with similar Bclorussian, Polish, Latvian and the Orthodox old-believers' (living in Lithuania and Belorussia) traditions are also employed. The process of change was not equally intensive in different geographical areas, but it was essentially similar: the ritual meaning of the custom died out, and the ritual became simply an entertainment, being still repeated as a hallmark of the holiday. The custom and the folklore accompanying it acquired a "second lifespan" though, when it was drawn into the realm of activity of lie folklore ensembles. Nowadays a sort of certain "feedback" could be observed: the custom and its folklore, having become part of the repertoire of the folklore ensembles, revert to the community it had been "taken" from. [From the publication]