The Transylvanian
Museum
of Ethnography

Evenimente

URBAN WORKSHOP

15.05.2022
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Cluj-Napoca has green visions for the future. The politicians have decided that Cluj-Napoca aims to be Romania’s greenest city within 2030 as part of the Green City Accord. More than 50 cities have signed the Green City Accord. This agreement sees local authorities committing to achieve ambitious environmental goals by 2030 on air, water, nature and biodiversity, circular economy and waste, and
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100 years – 100 artefacts

13.05.2022
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The image was made by Romulus Vuia, in 1921 and it shows a panorama of Bunila village, Hunedoara county. Characteristic of Pădureni Land, Bunila is a small, gathered village, perched on the “hill saddle”, on smooth peaks and hill ridges, with terraced agricultural fields. Peasant households, surrounded by straw-covered twig fences and vertically arranged wooden fences, have in their composition:
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100 years – 100 artefacts

13.05.2022
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Căpcea   One of the objects that the shepherd couldn’t do without while he was taking care of animals is “căpceaua”. Also called “căuc”, this cup was used by shepherds to drink water from the springs they encountered on their way or from the wooden trugs where the drinking water was stored at the sheepfold. The cup in the next image (inv. no. 215) was purchased by Romulus Vuia in Bunila,
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100 years – 100 artefacts

06.05.2022
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Among the most important moments marking man’s life, the ones connected with death have kept, in the traditional society, old pre-Christian beliefs and practices, completed by newer ones, imposed by the church. Death is perceived as a passage to the other world, and this passage was accompanied by a series of rituals, such as the firtree ritual.  In some villages in Hațeg country, the firtree
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100 years – 100 artefacts

06.05.2022
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The religious seal (“pristolnic”), known by several names - prescurar, prescurnicer, pistornic, pecetar - is a cult object, usually made of wood (but it can also be made of stone or clay) used to imprint prosphora. “Pristolnic”, a small handmade object, most often carved in the shape of a cross (simple or with different stylizations), has a quadrilateral base on which are inscribed the sacred
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100 years – 100 artefacts

29.04.2022
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The negative on glass was made by Romulus Vuia, in 1923, in Uricani village, Hunedoara county and it presents the image of two women, one of them is on horseback, and the other one holds the bridle. The horse has three rows of woolen knapsacks, with checks and horizontal stripes, attached to the wooden saddle (“tarniță”). Women are wearing traditional folk costumes specific to the Jiu Valley area
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100 years – 100 artifacts

29.04.2022
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Registered with inventory no. 388 in the records of the Transylvania Museum of Ethnography, the head dress (“broboada”) chosen for this week’s artifact is a piece of traditional folk costume from the Jiu Valley area, worn by women as a piece for covering the head. The piece is made of cotton, decorated on both ends and finished with lace (cipcă). The lace is handmade, from black cotton and it’s
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100 years – 100 artifacts

22.04.2022
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  Registered with no. 379 in the collections of the Transylvanian Museum of Ethnography, the bead cincture from Uricani presented as the artefact of the week is an ornament worn by women from the Jiu Valley area, specific to the period between the 19th – 20th centuries. The local name is “lătițar” and it is made of glass beads usually bought from country fairs that coincided with villatic parties
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100 years – 100 artifacts

22.04.2022
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The negative on glass was made by Romulus Vuia, in 1923, in Uricani village, Hunedoara county and it presents the image of a woman dressed up in a folk costume specific to Jiu Valley, photographed in front of a wooden construction. The woman has her hair combed with a path on the middle, braided in two thick tails, wrapped under her ears, enriched with two artificial woolen tails (“pletari”), on
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100 years – 100 artifacts

15.04.2022
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The negative was made by Romulus Vuia in 1923, at the entrance in a village in Hunedoara county. In many villages, there were village fences and entrance gates, made of woven twigs or wooden strips / boards, being a way to defend the cultivated border, both against damages caused by wild animals and damages caused, intentionally or by chance, by domestic animals (cattle, sheep, pigs, horses, etc
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