Везенков, А. 9 септември 1944 г.
A presentation of “9th of September 1944” by Aleksander Vezenkov
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A presentation of “9th of September 1944” by Aleksander Vezenkov
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Leszek Wisłocki is a famous music theorist and composer. For many years he has been a Professor at the Academy of Music in Wrocław. However, before he started working for the Academy, he spent some time living in Jelenia Góra, where for 4 years he attended the Stefan Żeromski Co-educational Gymnasium and Grammar School. These school years are the subject of Wisłocki’s account. It is a detailed description of Professor’s pre-war life, as well as his and his family’s war experience, and in particular of his father’s military service. Wisłocki clearly explains the reasons for his family coming to Lower Silesia and settling in Jelenia Góra. Equally clearly Wisłocki recalls his teachers, school friends and important events which influenced the school life as well as the life of the local society, such as existence of the underground independence movement in 1949. He tells anecdotes about excursions to the mountains or his first performances as a musician staged at school. Wisłocki underlines the importance of this first, post-war period – not only for him, but also for his friends who later, having graduated from grammar school, went on to become professors or achieved other socially significant posts. Finally, Professors pays a lot of attention to returns and school relations – still vivid and close after more than seven decades. Annual school reunions and extensive correspondence exchanged by the ex-pupils serves as a proof that the short period of education, which lasted only 4 years, had a great impact on the life of this generation.
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Aim. The aim of the article is to reveal the experiences and attitudes of pupils who attended schools in the late Soviet era (1960s-1980s) towards the implementation of egalitarianism policies in the schools of the Lithuanian SSR. The analysis of the qualitative research material focuses on the word “felt” in the phrase “We all felt equal then”, i.e., not so much on the fixation of social (in)equality by analysing the indicators of social class or economic status, but on the subjective experience of equality as a manifestation of human dignity. Methods. Following the methodology of oral history, material was collected during 32 in-depth interviews with people who had attended schools in the Lithuanian SSR in the late Soviet era. Results. Several themes emerged from the analysis of the interviews relating to the expression of egalitarianism in the Soviet school: the social class of the pupils; the economic situation of the parents; and the ability of the parents to have the socalled “blat”. Conclusions. The study revealed that the implementation of the policy of egalitarianism officially declared by the Communist Party in the education system was subject to several reservations. In Soviet Lithuania, just as in the whole society, there were a lot of manifestations of blat, corruption, and favouritism. These were influenced by the positions held by pupils’ parents, belonging to the nomenklatura and/or the ability to establish informal contacts. Pupils from rural schools had fewer opportunities to pursue higher education.
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This paper focuses on the epic poemby Ćamil Kulenović, the epic poet from Krajina. We will emphasize there presentation of identities of the epic heroes of Krajina in Ćamil Kulenović’s poems; how they are presented in his poems, their psychological characterization, interpersonal relationships, relationships to female subjects, as well as how interculturalism is manifested in them. Furthermore, the interpretation of Kulenović’s poems will prove thath is poems belong to theoralepic tradition of Krajina with its specificity: epic ambience, objective and subjective dimension, duels, Krajina heroes, weddings, abductions, use of books, describing, detailing, clichéd beginnings and endings, established formulas, repetitions.
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Romanian ethnology has yet to find a way to deal with important issues regarding the ethics of field research and field presentation. My article points to some of these issues. Starting from a theoretical discussion about what gets to be expressed versus what is suppressed in an ethnological document, I have tried to cover as many nuances as possible, in a sort of pheno-menology of ethnologic (self)censorship. The researcher cannot and should not hide behind the authority of his (field) interlocutors, nor should he or she rely solely on the fidelity of metadata, or on the national scientific traditions. One should own the truth of his or her research. The final product of any field research is, generally speaking, a text (documentary, film etc.) and the only responsible for its content is the researcher. Textualising the field information is a complex process, the implications of which I have tried to acknowledge through some examples taken from my recent research. The closing part questions our field description routine and the equivocal results we get in Romanian ethnology through the much too pious set of rules we are supposed to follow.
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This article provides a comprehensive analysis of English illocutionary speech acts' typological peculiarities of utterances-statements in dialogic discourse of Old-, Middle-, and Early Modern English. The research is the first attempt to identify and prove the relevance of English affirmative, imperative, interrogative statements' use as direct, indirect illocutionary speech acts in diachrony. Corpus data of the research are certified and argued in English utterances-statements as the illocutionary speech acts in the paradigm as: assertive or verdictive utterances, directive or exercitive utterances, commissive utterances, expressive or behabiative utterances, declarative or expositive utterances. Illocutionary force intensity feature is characterized by the speaker's intentional purpose in English utterances-statements of illocutionary assertive, directive, commissive, expressive, declarative goals, which actualize different types of illocutionary speech acts as "strong illocutionary force – weak illocutionary force". Direct / indirect illocutionary speech acts are highlighted in the objective / subjective content of an utterance, depending on the illocutionary force and purpose, the syntactic type, and conventionality / unconventionality of the speech acts as "affirmative statements", "imperative statements", "interrogative statements". Peculiarities of English illocutionary speech acts' relevant use in diachrony are outlined as the realization of speaker's intentional verbal proposition, depending on illocutionary paradigm of the main illocutionary verbs in utterancesstatements.
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Folklorists remain indebted to this day for exploring the possible occurrences of Jesus-patterns in folktales: this is a gap that I aim to fill in this study. The storytellers of the Carpathian Basin were fond of creating parallels between the life and deeds of the fairy-tale hero and Jesus. The narration of the miraculous birth, the divine origin, the hidden childhood, the healing activity, the crucifixion, the underworld passage, and the resurrection as parabolic narratives are presented in plentiful variants. The similarities and differences show that in peasant communities Jesus was imagined as an ordinary man, a teacher, and a helper of the poor. The image of Jesus in the tale narratives sheds light on the mindset and vernacular language of local religious communities.
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The study evaluates the current presence of elements from Turkish oral culture, such as mythology, tales, and stories, by comparing them with the contemporary state and historical evolution of similar content in Western culture. The aim is also to determine whether analogous content in Western culture is adapted and utilized as a sphere of cultural influence by massmedia worldwide. The study further assesses how these existing Turkish cultural elements are applied in daily life, drawing examples from Keloğlan tales and Dede Korkut stories. Through the analysis of these examples, the study emphasizes the significance of the discussed issue and highlights not only the necessity of preserving it but also adapting it. According to the conducted research, despite initial efforts to collect and preserve these cultural elements during the early years of the Republic period, similar to the initiatives in the Western world between the 17th and 19th centuries, it is concluded that the process was short lived and failed to secure a lasting place in the contemporary world. The study attempts to draw some inferences considering the relevance of these cultural values in the present time, utilizing sufficiently updated Keloğlan tales and insufficiently updated Dede Korkut stories. It underscores the role and importance of mass media in the context of Turkey and the Turkic World concerning this issue.
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The article deals with the great religious-political debate on the Neouniate movement, a new form of attraction of the Orthodox population to unify with the Catholic Church. During the pastoral conferences held in Pińsk, the Church tried to find arguments to convince Polish political factions to accept Uniate action in the Eastern Borderlands of the Second Polish Republic. It was shown that the intention of church circles was not to create a new national separatism in the Borderlands (modelled on the Ukrainian one in Eastern Lesser Poland) but to conduct a missionary campaign of a primarily religious nature. The article also shows an intra-church discussion on Byzantine influences in the Eastern rites, leading to the complete rigidity of the liturgy and a reduction of theological concerns among the Uniates exclusively to ritual issues. During the deliberations at the pastoral conferences, solutions were sought that included respecting the old Eastern Rite and teaching converts the basics of Catholic theology
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In the anecdotes told by his contemporaries, а famous Serbian politician from the 19th and 20th centuries Nikola Pašić is depicted as both a cunning and a capable politician. Those who wrote the anecdotes and published them, chose those anecdotes that depicted Pašić in a way that aligned with their own political backgrounds. In this paper, I analyze two collections of anecdotes about Pašić: „Bajade – Anegdote o Nikoli Pašiću” (edited by a Montenegrin satirist Nikac od Rovina, and published in 1924 and 1996) and „Anegdote o Nikoli Pašiću” (edited by a Serbian writer and satirist Milovan Vitezović and published in 2002). Using a basic thematic analysis and relying on methodologies suggested by Viktor Raskin and Snežana Samardžija, I analyzed the meaning of the anecdotes in the aforementioned collections and placed them in the historical context in which they had been written and published. The analysis shows that the two collections’ function was to correct a dominating political discourse of their time. While „Bajade” corrected a predominately positive stance towards Nikola Pašić among Montenegrian political group named „bjelaši” active in Yugoslavia in the interwar period, the second collection served as a correction of the dominant Marxist discourse which ignored the historical importance of Pašić and was falling apart under the influence of restored national sentiments during the last decade of the 20th century.
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This paper discusses how socio-communicative practices that originate in oral tradition, with a focus on Brazilian legends, manifest themselves in the digital environment. It foregrounds the production of discourse objects as a category of analysis and approaches the theoretical assumptions of linguistic and cultural studies through an interdisciplinary approach. It is a study of a theoretical-analytical nature that aims to answer the following research questions: How are Brazilian folk narratives constructed in multimodal texts-based interactions in digital environment? How are the objects of discourse constructed in the analyzed texts? The analyzed texts were collected through screenshots of interactions on public Facebook pages. It is hoped that the results will allow us to understand how digital texts are constructed and show how referential processes contribute to text construction and meaning production, deepening studies of language use in digital environments.
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Folkloristic studies of oral histories in colloquial circulation emphasize the value of narrative oral sources (direct transmission), as they enable qualitative analysis of narrative interviews, subsequently used by various scholarly disciplines. The experiences of folklorists significantly facilitate and enrich the interpretation of the processes of formation and functioning of cultural communities and, above all, allow one to discern reasons for the qualitative differences in such interpretations, the differences ascribable to the contemporary context of reporting knowledge about past events.
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This article pertains to the resettlement of the Carpathian Roma during Operation Vistula and their successive relocation to the Western and Northern Territories of post war Poland. The story of their displacement is absent from narratives regarding the sub-deportation social landscape in post-1947 Poland, just as there is very little information about their subsequent resettlement in the present-day Podkarpackie Voivodeship.
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Although Poland’s Jewish presence had been widely considered to be near-obsolete in 1980s, since the 1990s a small but visible revival of Polish-Jewish life has been taking place as many Polish Jews have opened up about and embraced their origins. By interviewing five Polish Holocaust survivors who never left their country of origin, I attempted to answer the question of why they remained while many others fled.
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I have been involved in oral history for many years, on many levels – as a practitioner, as a teacher, through publications, and ongoing involvement in the Oral History Association (US), the International Oral History Association, and the International Federation for Public History. My early work was gathered in a 1990 essay collection, almost all reflections on actual practice – A Shared Authority: Essays on the Craft and Meaning of Oral and Public History. This has somehow survived as a landmark in the field – or at least its title has: as a kind of meme, Shared Authority seems to have struck a chord and helped crystallize a useful discourse driving both thought and practice over time.
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Over the last several years, we have witnessed an increase in the popularity of oral history among community archives. Accounts are recorded not only by researchers and members of science institutions, as more and more grassroots initiatives (including community archives) start their activity by collecting oral history recordings. Oral history is also present in museums and cultural institutions (libraries, community centres); recordings are made for instance by the Białystok Cultural Centre/Ludwik Zamenhof Centre or Biblioteka Publiczna im. Marii Konopnickiej (the Maria Konopnicka Public Library) in Suwałki. This results from the general availability of recording equipment, but also of grants for documenting the history of a given community, location, profession or group. This trend inevitably invites the question of how these recordings are made, but also what happens to them next with respect to archiving, editing and publication. It should be mentioned here that thus far, in spite of discussions across various institutions (including the Polish Oral History Association), no unified set of rules has been established concerning the publication or editing of oral history recordings.
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Review of: Marcelina Jakimowicz, Świat, który już nie istnieje. Polskie i ukraińskie opowieści biograficzne (1918–1956) [A world that no longer exists. Polish and Ukrainian biographical stories (1918–1956)], ‘Remembrance and Future’ Centre, Wrocław 2022, pp. 368.
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