A trobriandi krikettől... - Magyar Elektronikus Könyvtár ...

preservation and articulation of group symbols.” 436 It follows from this statement that the
ethnic identity – that can be thought of as the organization of cultural differences – creates
organized differences only if the individuals accept the boundary which becomes part of their
experience. Then cultural differences which exist only as boundary contents play a role in
ethnic separation and thus the boundaries of the group are marked.
In Véménd, Csolnok, and Dunabogdány, music, singing, and dance are the most important
factors of ethnic identity. Playing music goes back to old historical traditions in all the three
villages. Within their means and possibilities these communities created the modes of natural
self-expression essential for survival. There were always a few accordions or wind
instruments available in the villages or a band to play lively dance music. Choirs and dancegroups
appeared after WWII. Before 1945 young people learned the polka or the waltz at
balls and girls used to sing on Sunday afternoons when – arm in arm – they walked up and
down the village. After 1945 life changed. Because of the migrations the closeness of villages
came to an end except for Csolnok where relocation did not take place and the number of
Germans significantly decreased. Almost half of the population changed. Due to a changed
lifestyle customs died out, the articles for personal use and clothing typical of the peasant
lifestyle became museum pieces, and the houses were rebuilt. In order to preserve the native
culture and for the sake of continuity, choirs and dance groups were created. Transmitting
culture in an organized way replaced the traditional inheritance of ethnic cultures.
Swabians do not only dance at balls but also on stages. Most of the performed dances have
been choreographed by keeping the native elements in them. Costumes are only worn at
performances. Choirs have become professional and sing in different meetings, village days,
gala performances, and concerts. Orchestra, dance, and choir rehearsals have become regular
and the goal is to prepare for performances.
Dunabogdány had long resisted to this tendency and this was the last village of the three
where an orchestra was formed. Presently, however, there are six orchestras in the village.
Besides nurturing the native cultural heritage, the St. Cecilia Choir performs in churches.
They, however, do not dress up in traditional costumes. Dunabogdány does not have a dance
group. Both in Csolnok and Véménd music groups, choirs, and dance groups of national fame
have been performing for decades. In Csolnok the choir is more than 50 years old and the
history of the miners’ orchestra is even older.
All the generations from grade school to old age of these three villages are involved in these
cultural activities. There is great emphasis paid to music education, training the new
generation, and cultural preservation. Owing to the language change, collective cultural
traditions built on a strong sense of origin and a strong sense of belonging to a group became
the foundation of cultural preservation, of reinforcing identity consciousness, and of group
cohesion which, consequently, give rise to and offer opportunities to a cultural environment
of solid ethnic identity. Culture, however, which assures preservation and survival only
prevails and can be successful at passing itself on if the elements of the culture are integrated
in the lives of upcoming generations, have certain functions, and satisfy certain needs.
Elements without functions are dropped by time and are lost to practice. The more ethniccultural
elements become ingrained in the transmission process, the greater the chance for the
survival of the ethnic group. Traditions, a conscious acceptance of these traditions in the
present, and the instrumental nature of traditions in everyday life are the criteria of ethnic
436 Marisa Zavalloni, „Ego-ecology: the study of the interaction between social and personal
identities,” in A. Jacobson-Widding, ed., Identity: Personal and Socio-Cultural (Uppsala, 1983), p.
240.
487