Opposition models of the body code in the magical practices of the slavs
Semantics of the "sitting" position in the context of oppositions. Imitation of the process of "divine providence" in the mythological picture of the world, which culminates in the creation of man. The body as a model of the organization of sacred space.
| Ðóáðèêà | Ðåëèãèÿ è ìèôîëîãèÿ |
| Âèä | ñòàòüÿ |
| ßçûê | àíãëèéñêèé |
| Äàòà äîáàâëåíèÿ | 12.06.2023 |
| Ðàçìåð ôàéëà | 41,5 K |
Îòïðàâèòü ñâîþ õîðîøóþ ðàáîòó â áàçó çíàíèé ïðîñòî. Èñïîëüçóéòå ôîðìó, ðàñïîëîæåííóþ íèæå
Ñòóäåíòû, àñïèðàíòû, ìîëîäûå ó÷åíûå, èñïîëüçóþùèå áàçó çíàíèé â ñâîåé ó÷åáå è ðàáîòå, áóäóò âàì î÷åíü áëàãîäàðíû.
Associations of the royal throne and the mother's womb are found in calendar rites. During the meeting of the spring, a low hill was built - a throne, where a young girl (“princess-queen”) was placed or an egg was placed around which dances were conducted (Corinfsky, 1995, p. 227). The erotic subtext of the rite can be seen in the possible correlation of the circle / dance with the place of conception and birth, which is personified by a girl (potential maternity) or an egg. The cosmic principle of fertilization, the model of which is demonstrated during the performance of the rite, is projected onto people and can be traced in the custom of placing the bride (Voitovych & Hlushko, 2022) “princess-queen” on the “throne”. For example, among Bulgarians, the wedding ceremony is called “buchka”, which consists in solemnly placing the bride and her friends in penance near the icons. Similar customs are recorded among the Avars and some other peoples (Savarin & Fedchyshyn, 2021). M. Kostomarov saw in the position the vestiges of the ancient custom of seating the prince on the table.
A ceremonial analogue of the “throne” can be a coat, the semantics of which is also related to a woman's womb. Thus, during the treatment of the “baby”, the mother had to sit on the baby's face, simulating a rebirth. Sometimes the child was wrapped in a red belt and covered with a black coat with wool on the outside. The combination of red, black and hairy is a sign of the reproductive organ: “When the child cries <...> the child should be put in place - wrapped in a red belt”; “You have to sit down with your bare ass on the child's face and say: “What a guest, such an honor”. And hurry up, so that someone can cover the child with a black coat” (Plots in Polissia, 2003, ¹ 227, 466). In this case, the semantics of the “throne” in the funeral rite, where the body of the deceased was returned “to its place” in the bosom of mother-earth becomes clear, so the location of the deceased sitting down seems to be logical.
The future child's placement in the womb (“on the golden chair”, “royal seat”) is later implemented as the placement of an adult descendant on the father's farm, which explains the inheritance of land through the male line. The literal meaning of this custom is to imitate the father's seat, who “plants” in the womb, but must provide or give “his”, otherwise “someone else's” (cf. “they knocked out old people”) seat to his descendant. Thus, in traditional society, the legitimacy of birth (implantation in the womb) is determined by two factors: the child takes the ancestor's place and inherits his name (compare with the custom of calling a grandson by his grandfather's name); the descendant receives an inheritance from the father - a place on the earth, which explains the careless treatment of orphans or illegitimate children who are not “secured” with their place, which indicates the interruption of the ritual connection “ancestor - descendant”. Cf. with the custom of burying the navel under the threshold of the house - the future newborn's seat (Plots in Polissia, 2003, ¹ 597).
The Conclusions
In traditional culture, the performance of ritual actions corresponds to a certain sequence, which must follow the process of “divine providence”, the completion of which is marked by a person's creation. In this regard, a human body is not only a sign, but rather a model of the sacred space organization. Repetition of natural locations, which the participant of the ritual imitates, involves the transformation of global values into the plane of specific meanings (the “cultivation of nature” takes place). In particular, a horizontal position of the body is interpreted as inanimate, while a vertical position corresponds to the opposite meaning. At the same time, the ritual designations of “horizontal / dead” contain the idea of a subsequent resurrection (the perspective of bodily verticalization), as it is evidenced by taboo forms with a direct hint of the temporality of this state (“deceased”). Thus, the idea of an absolute completion is denied in the myth, and life is understood as an alternation of birth- death. However, in exceptional situations, simulation of the final termination phase is allowed in the rite. We are talking about the post-mortem non-alternative fixation of the “recumbent” bodies of “ghouls” and “witches”, which was carried out by straddling or crushing them.
In contrast to the dual vertical-and-horizontal positions that mark the “life-death” states, status mythological characters are in an intermediate (neutral) “sitting” position. The descriptions of the places, where they are placed, are iconic - on an island, at the blue sea, under / next to a tree, which symbolize the patient's imaginary return to the times of the creation of the world (the “pre-disease” state). The main feature of the “sitting” characters is the refusal to perform the work of the “living” people, related to the production of thread and canvas. Involvement in spinning and weaving associates these images with the goddesses of fate, who, according to the logic of the myth, should “weave” the thread of life, but don't do this. The negative characteristics of the goddess of fate images are juxtaposed with the magic of cure-enchantment-destruction, which is realized with the help of the reverse rotation of the spindle. Changing the direction of movement provokes the opposite consequences - the transformation of “sick” into “healthy”, “indifferent” into “in love” or “alive” into “dead”. For this reason, the “sitting” images of a “grandmother” and “maidens” have dual characteristics, combining the opposite states of “life” and “death”, which explains the dosed use of funeral cult attributes in healing rituals.
The semantics of mythological characters with signs of the “otherworld” is compared with the image of the archaic genitrix. The rudiments of honoring the great mother are recorded in oronyms, which could be used as ancient sanctuaries. A similar function is taken over by landscape objects of artificial origin, for example, mounds on which anthropomorphic stone stelae, or graves, were placed, the ritual use of which is combined with the sacrificial “throne”, which performs on memorial days the function of a kind of portal that connects “living” and “dead”. Ritualized elements of the “sitting” position are also recorded in transitional rites - at funerals when sitting next to / with the “deceased”, age initiation ceremonies, enthronement ceremonies. In this way, there is a ritual imitation of the actions of the Creator-Savior, who “sits” on the heavenly throne and justly rules the world.
Bibliography
1. Androshchuk, F. K. (2003). K istoriy obriada intronizatsiy drevnerusskikh kniazei “sydenie na kurhanakh” [To the history of the enthronement rite of the ancient Russian princes “sitting on the mounds”]. Druzhina old-life of Central European Europe of the 8lh-11lh century: materials of the International Polish Archaeological Seminar (m. Chernigiv-Shestovitsya, July 17-20 2003). (pp. 5-10). Chernigiv: Chernigiv State Pedagogical University T. G. Shevchenko. [in Russian]
2. Bagan, M. (2020). Ukrainski paremii psykholohichnoho samozakhystu: etnolinhvistychnyi ta strukturno-semantychnyi aspekty [Ukrainian paramount of psychological selflessness: ethnological and structural and semantic aspects]. Scientific list of Uzhgorod University. Series: Philology, 1(43), 26-32. [in Ukrainian]
3. Bylinas. (1958). Bylyny [Bylinas]: in 2 v. Moscow: Fiction. Vol. 1. 563 p. [in Russian]
4. Chronicle of Rus. (1990). LitopysRuskyi. Za Ipativskym spyskom [Chronicle of Rus. According to Hypatian list]. Kyiv: Dnipro, 591 p. [in Ukrainian]
5. Chubynsky, P. P. (1995). Mudrist vikiv. Ukrainske narodoznavstvo u tvorchii spadshchyni Pavla Chubynskoho [Wisdom of the Centuries. Ukrainian folklore in Pavlo Chubynsky's creative heritage]: in 2.v. (Vol. 1). Kyiv: Art, 224 p. [in Ukrainian]
6. Corinfsky, A. A. (1995). Narodnaia Rus. Kruhlyi hod skazanyi, poveryi, obychaev i poslovits russkoho naroda [People`s Russia. Year-round tales, beliefs, customs and proverbs of the Russian people]. Smolensk: Rusich, 656 p. [in Russian]
7. Demyanchuk, A. L. (2016). Bohorodytsia v ukrainskomu ikonnomu maliarstvi (XI - XIX stolittia) [Bogoroditsya in the Ukrainian icon painting (XI - XIX centuries)]. Basic iconographic types. Newsletter of Kharkiv State Academy of Design and Art, 3, 85-95.
8. Dictionary of the Old Ukrainian language. (1977). Slovnyk staroukrainskoi movy XIV - XV st. [Dictionary of the Old Ukrainian language of the XIV - XV centuries]: in 2 v. Kyiv: Naukova Dumka, Vol. 1 (AM), 630 p. [in Ukrainian]
9. Dictionary of the Old Rus language. (1988). Slovar drevnerusskoho yazyka (XI - XIV vv.) [Dictionary of the Old Rus language (XI - XIV centuries)]. Moscow: Russian language, 1988.
10. Dictionary of the Ukrainian language. (1996 - 1997). Slovar ukrainskoi movy [Dictionary of the Ukrainian language]: 4 volumes / B. Grinchenko. 2nd edition. Kiev: Scientific Thought. Vol. 1. (À-Æ). 1996. 495 p.; Vol. 2. (Ç-Í). 1996. 588 p.; Vol. 3 (Î-Ï). 1996. 516 p.; Vol. 4 (Ð-ß). 1997. 616 p. [in Russian] Dysa, K. (2003). U tsaryni plitok: rol shchodennoho spilkuvannia i reputatsii v ukrainskykh sudakh pro chary XVIII st. [In the field of gossip: the role of daily communication and reputation in the Ukrainian courts about the magic of the XVIIIth century]. Society. Almanac of Social History, 2, 185-194. [in Ukrainian]
11. Dlugosz, J. (2009). Istoryia Polshchy [History of Poland]. Moscow: Direct Media, 555 p. URL: https://biblioclub.ru/index.php?page=book&id=45821 (access date: 28.02.2021). [in Russian] Fasmer, M. (1986 - 1987). Etimologicheskyi slovar russkogo yazyka [The etymological dictionary of the Russian language]: in 4 v. Moscow: Progress. 1986 - 1987. Vol. 1 (À-Ä). 1986. 576 p. Vol. 2 (Å - Ìóæ). 1986. 672 p.; Vol. 3 (Ìóçà - Ñÿò). 1987. 832 p.; Vol. 4 (Ò - ßùóð) 1987. 864 p. [in Russian]
12. Galkovsky, N. M. (2000). Borba khristianstva s ostatkamy yazychestva v drevnei Rusy [The struggle of Christianity with the remnants of paganism in ancient Rus]: in 2 volumes. Kyiv, 308 p. [in Russian] Hrushevsky, M. (1991). Istoriia Ukrainy-Rusy [History of Ukraine-Rus]: in 11 volumes, 12 books. Kyiv: Naukova Dumka, Vol. I, 736 p.
13. Ivakin, G. Yu. (1979). Sviashchennyi dub yazycheskykh slavian [Sacred oak of pagan Slavs]. Soviet ethnography, 2, 106-115. [in Russian]
14. Kuybida, V. V. & Dovga, L. V. (2015). Klasyfikatsiia narodnykh nazv khvorob liudei i tvaryn [Classification of folk names of diseases of humans and animals].
15. Materials. (1893 - 1912). Materialy dlia Slovaria drevnerusskogo yazyka po pysmennym pamiatnikam [Materials for the dictionary of old Russian language according to written monuments to the memory]. The Work of I. I. Sreznevsky. St. Petersburg: Printing house of Imperial Academy of Sciences. Vol. 1. 1893. 1420 [49] p.; Vol. 2. 1895. 1803 p.; Vol. 3, 1903. 1683 p.; Addition. 1912. 272 [13] p. [in Russian]
16. Metka, L. (2012). Hlyniani vyroby v narodnii medytsyni: likuvannia “soniashnytsi” [Pottery in folk medicine: treatment of “sunflower”]. Ethnographic notebooks, 3(105), 534-543.
17. Metropolitan Hilarion. (1991). Dokhrystyianski viruvannia ukrainskoho narodu [Pre-Christian beliefs of the Ukrainian people]. Kyiv: “Oberig”, 424 p. [in Ukrainian]
18. Miloradovich, V. (1993). Ukrainska vidma: Narysy z ukrainskoi demonolohii [Ukrainian witch: Essays on Ukrainian demonology]. Kyiv: Veselka, 72 p. [in Ukrainian]
19. Movsha, T. G. (1968). Ob antropomorfnoi plastike tripolskoi kultury [On the anthropomorphic plasticity of the Tripoli culture]. Soviet archeology, 2, 15-34. [in Russian]
20. Nikolaeva, N. A. & Safronov, V. A. (1999). Istoki slavianskoi i evrazyiskoi mifologiy [The origins of Slavic and Eurasian mythology]. Moscow: White Wolf, Kraft, GUP “Oblizdat”, 312 p. [in Russian] Orlova, T. V. (2010). Mifolohema “berehyni” v svitli krytyky ukrainskykh suspilstvoznavtsiv [The Mythologeme of “Berehynia” in Light of Critic of Ukrainian Social Scientists]. Storinky istorii - Pages of history: collection of scientific works, 31(24), 205-213. [in Ukrainian]
21. Plots in Polissia. (2003). Polesskye zahovory (v zapysiakh 1970 - 1990-kh gg.) [Plots in Polissia (the records of 1970 - 1990-ies.)] / Agapkina, T. A., Levkiyevskaya, E. E., & Toporkov, A. L. (Eds.). Moscow: Indrik, 752 p. [in Russian]
22. Polovynska, V. (2014). Variazki kniahyni Inhiherd i Hita ta inshi “nevydymi” skandynavky na Rusi [Varangian Grand Princesses Ingegerd and Gytha and Other “invisible” Scandinavian Women in Rus']. Pages of history: collection of scientific works, 37, 5-13 [in Ukrainian]
23. Poshivailo, T. (w. d.). “Kozak-Mamai” yak etnosymvol ukraintsiv [“Kozak-Mamai” as an ethnic symbol of Ukrainians].
24. Puzanov, V. V. & Puzanov, D. V. (2017). “Kniaz ouzhe pochal potiahnite druzhyna po kniazi”. Obretenie kharyzmy: “mest drevlianam” i intronyzatsyia Sviatoslava Ihorevycha [“The prince has already started to push the team to the prince”. Gaining charisma: “revenge on the Drevlians” and the enthronement of Svyatoslav Igorevich]. Ancient Russia: in time, in personalities, in ideas, 7, 59-73. [in Russian]
25. Recipes of folk medicine. (1992). Retsepty narodnoi medytsyny, zamovliannia vid khvoroby (zapysani Ya. P. Novytskym, P. S. Yefymenkom, V P. Myloradovychem) [Recipes of folk medicine, orders from the disease (recorded by J. P. Novitsky, P. S. Efimenko, V P. Miloradovich)]. Ukrainian charms. (pp. 32-95). Kyiv: Lybid. [in Ukrainian]
26. Rybakov, B. A. (1994). Yazychestvo drevnikh slavian [Paganism of the ancient Slavs]. Moscow: Science. 608 p. [in Russian]
27. Rylsky, F. R. (1991). K izuchenyiu ukraynskogo narodnogo mirovozzrenyia [To the study of the Ukrainian people's worldview]. Ukrainians: folk beliefs, beliefs, demonology. (pp. 25-51). Kyiv: Lybid. [in Russian]
28. Savaryn T. V. & Fedchyshyn, N. O. (2021). Vesilna lemkivska pisnia (ukrainska, polska, slovatska): spetsyfika ta vykorystannia [The Lemko Wedding Song (Ukrainian, Polish, Slovak): Peculiarity and Usage]. Rusyn, 65, 277-295. [in Ukrainian]
29. Secret power of words. (1992). Taiemna syla slova (Zahovory, zamovliannia, zaklynannia) [Secret power of words (charms, spells)]. Kiev: Company “Znannya”, 32 p. [in Ukrainian]
30. Sljvrnk. (1982). Sljvmk jazyka staroslovenskeho. Praha: Academia Sumptibus academiae scientiarum bonemoslovicae, Vol. III (Ï-Ð), 671 p. [in Czech]
31. Sosenko, K. (1994). Kulturno-istorychna postat staroukrainskykh sviat Rizdva i Shchedroho Vechera [Cultural and historical figure of the old Ukrainian holidays of Christmas and Generous Evening]. Kyiv: SINTO, 360 p. [in Ukrainian]
32. Stankevich, M. (1994). Do typolohii khresta [To the typology of the cross]. Rodovid - Pedigree, 8, 58-65. [in Ukrainian]
33. Star Water. (1993). Zoriana voda (taiemnytsipoliskykh znakhariv) [Star Water (Polissyan Secrets of Healers)]. Lutsk: Nadstyrya, 24 p. [in Ukrainian]
34. Stepanov, Yu. S. (1997). Konstanty: Slovar russkoi kultury: Opyt issledovanyia [Constants: Dictionary of Russian culture: Research experience]. Moscow: School “Languages of Russian Culture”, 824 p. [in Russian]
35. Syvachuk, N. (2017). Semantyka obraziv ukrainskoi narodnoi charivnoi kazky [Semantics of images of the Ukrainian folk fairy tale]. Philological Journal, 2 (10), 266-278. [in Ukrainian]
36. The etymological dictionary. (1985). Etymolohichnyi slovnyk ukrainskoi movy [The etymological dictionary of the Ukrainian language]: in 7 v. / Ed.: O. S. Melnichuk and others. Kyiv: Scientific thought. 1982 - 2012. (Dictionaries of Ukraine). Vol. 2 (À-Êîïö³), 573 p. [in Ukrainian]
37. Tolstaya, S. M. (2009). Piatnitsa. Slavianskie drevnosty: etnolinhvisticheskyi slovar [Friday. Slavonic antiquities: an ethnolinguistic dictionary]: in 5 v. (Vol. 4, pp. 382-385). Moscow: International Relations. [in Russian]
38. Tymoshyk, M. (2016). Stanovlennia, stverdzhennia ta znyshchennia Ukrainskoi Avtokefalnoi tserkvy na Chernihivshchyni u 20 - 30-kh rokakh XX stolittia (za arkhivnymy materialamy ta presoiu kolyshnoi Nizhynskoi okruhy) [Formation, approval and destruction of the Ukrainian Autocephalous Church in Chernihiv region in the 20 - 30s of the twentieth century (according to archival materials and the press of the former Nizhyn district)]. Siverianskyi litopys. Vseukrainskyi naukovyi zhurnal - Severyansky chronicle. All-Ukrainian scientific journal, 6(132), 107-128. [in Ukrainian]
39. Tubalova, I. V. & Wan, Kh. (2018). Somaticheskyi kod v vostochnoslavianskikh poslovitsakh i chastushkakh [Somatic code in East Slavic proverbs and ditties]. Rusyn, 52, 141-160. [in Russian] Tubalova, I. V. & Wan, Kh. (2019). Somaticheskyi kod v vostochnoslavianskikh liricheskikh pesniakh [Somatic code in East Slavic lyrical songs]. Rusyn, 56, 267-293. [in Russian]
40. Veletskaya, N. N. (1978). Yazycheskaia symvolika slavianskikh arkhaicheskikh ritualov [The pagan symbolism of Slavonic archaic rituals]. Moscow: Science, 240 p. [in Russian].
41. Voitovych, N. & Hlushko, M. (2022). Motives of the Marriage of the Ukrainians in the Galician village in the First Half of the XXth Century (based on archival materials of Lviv Greek Catholic Metropolitan Consistory). Skhidnoievropeiskyi istorychnyi visnyk - East European Historical Bulletin, 23, 40-50 [in English]
Ðàçìåùåíî íà Allbest.ru
...Ïîäîáíûå äîêóìåíòû
Buddhism, its history of occurrence and distribution in India and Tibet. His place in world religions. The methods of presentation of religious knowledge and their study followers. The importance of religion in the development of scientific knowledge.
ïðåçåíòàöèÿ [758,7 K], äîáàâëåí 18.10.2013Function icons in the fields of religion, history, warfare, and anthropology. Setting the icon painter - to bring human consciousness into the spiritual world, bring a sense of reality of the ideal world, to help a person find their way transformation.
ðåôåðàò [16,0 K], äîáàâëåí 09.12.2014Formation of a religious community living together. The impact of the formation of the community of practice in modern conditions in the context of Community Baptist. Humility as a guide path, forming relationships and types of activity of the commune.
àâòîðåôåðàò [54,5 K], äîáàâëåí 26.11.2014Organization of maintenance and repair of rolling stock. Calculation of the production program of maintenance, the number of posts and lines maintenance and repair. Optimal technology Body Repair. Heating Safety in the workplace when the body work.
äèïëîìíàÿ ðàáîòà [467,1 K], äîáàâëåí 18.01.2015Body Water Compartments. The main general physico-chemical laws. Disorders of water and electrolyte balance. Methods bodies of water in the body, and clinical manifestations. Planning and implementation of treatment fluid and electrolyte disorders.
ïðåçåíòàöèÿ [1,1 M], äîáàâëåí 11.09.2014The geographical position of the state, the country's neighbors. The flag and the emblem. Composition of the population, the governing body. Sights and memorials most famous cities in Saudi Arabia :Jeddah, Medina, Mekka, their tourism resources.
ïðåçåíòàöèÿ [10,4 M], äîáàâëåí 02.02.2015Language picture of the world, factors of formation. The configuration of the ideas embodied in the meaning of the words of the native language. Key ideas for Russian language picture of the world are. Presentation of the unpredictability of the world.
ðåôåðàò [17,2 K], äîáàâëåí 11.10.2015Nonverbal methods of dialogue and wrong interpretation of gestures. Historical both a cultural value and universal components of language of a body. Importance of a mimicry in a context of an administrative communication facility and in an everyday life.
ýññå [19,0 K], äîáàâëåí 27.04.2011The development of modern medicine. The creation of internal organs, implants. The use of modern orthopaedics mechanical devices. The replacement of lost parts of the human body by means of surgical operations. Bridge denture. The use of prostheses.
ïðåçåíòàöèÿ [5,0 M], äîáàâëåí 31.05.2016The formation of the Bund as the organization was laid union of the circles of the Jewish workers and artisans Russia empire, basis of the organizational structure. Creation of striking funds. Evolution of the organizational structure of the Bund.
ñòàòüÿ [8,6 K], äîáàâëåí 14.10.2009Program of Audio recorder on visual basic. Text of source code for program functions. This code can be used as freeware. View of interface in action, starting position for play and recording files. Setting format in milliseconds and finding position.
ëàáîðàòîðíàÿ ðàáîòà [87,3 K], äîáàâëåí 05.07.2009The definition of concordance in linguistics as a list of words used in a body of work, or dictionary, which contains a list of words from the left and right context. The necessity of creating concordance in science for learning and teaching languages.
êîíòðîëüíàÿ ðàáîòà [14,5 K], äîáàâëåí 18.01.2012Communication process is not limited to what we say with words. There are 3 elements of communication: Words (7% of information is communicated though words), Body language (55%) and tone of voice (38%). Thus, 93% of communication is non-verbal.
òîïèê [4,5 K], äîáàâëåí 25.08.2006Developed the principles that a corpus of texts containing code-mixing should have and built a working prototype of Udmurt/Russian Code-Mixing Corpus. Discussed different approaches to studying code-mixing and various classifications of code-mixing.
äèïëîìíàÿ ðàáîòà [1,7 M], äîáàâëåí 30.12.2015The properties of conductors of electricity. The electric field is as the forces in the space around a charged body. Diagrams of the electric field and the lines of force in the neighborhoods of charged bodies, the elements of an electrical condenser.
ïðåçåíòàöèÿ [2,0 M], äîáàâëåí 13.01.2012The space is the structure, the world and the universe. Some people say that on the opposite side, beyond the Sun, there is a planet like the Earth and her name is Gloria. Ufologists noticed, says that this planet would become an ideal base for UFO.
ïðåçåíòàöèÿ [1,5 M], äîáàâëåí 08.06.2011Regulation of International Trade under WTO rules: objectives, functions, principles, structure, decision-making procedure. Issues on market access: tariffs, safeguards, balance-of-payments provisions. Significance of liberalization of trade in services.
êóðñ ëåêöèé [149,5 K], äîáàâëåí 04.06.2011The World Tourism Organization, a specialized agency of the United Nations, is the leading international organization in the field of tourism. International tourism is the world's largest export earner in the balance of payments of most nations.
ðåôåðàò [15,3 K], äîáàâëåí 18.07.2009The events in the novel "To Kill a Mockingbird". The opposition between children’s and adults. "The Secret Diary of Adrian Mole" as the picture of the world from the point of view of a teenager. Examples of Adrian’s relations with adults in the novel.
ðåôåðàò [13,5 K], äîáàâëåí 16.05.2016Film "The Humorous Phases of Funny Faces". Creation of characters. Sculptures Base and Woody with the coordinate grid, ready to numbering. Process of animation. Advantages of some programs. Staff from a cartoon film. The imagination and a good software.
ïðåçåíòàöèÿ [317,6 K], äîáàâëåí 07.03.2012
