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Starorzecze. Papier wartościowy
A successive fragment of The Old River Valley, describing the amusing history of a security issued by the Domestic Economy Bank and bequeathed to the author by his aunt.
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A successive fragment of The Old River Valley, describing the amusing history of a security issued by the Domestic Economy Bank and bequeathed to the author by his aunt.
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Reminiscences about Stanisław Zagajewski, whose oeuvre was a negation of folk art, difficult to grasp or classify. Zagajewski’s works were associated with his personality and visions; self-generated, they were close to the concept of Art Brut. Without succumbing to the impact of culture they remained independent of styles and models. Zagajewski was a compulsive sculptor and art constituted the sense of his life. He was featured at numerous exhibitions and became the topic of several films, albums and numerous texts in assorted books.
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The author outlines the artistic biography and geography of the titular artist, whose life followed two courses – between the large city and rural existence. The artist became acquainted with the towns of Italy, France, Spain and The Netherlands, while simultaneously immersing himself in the life of the Polish province, where he worked. Sempoliński experienced the landscape as a sign of an energy that creates being and as ontological knowledge about the construction of space and matter
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A brief introduction to the problems and range of the titular research project, realised as part of an ethnographic laboratory conducted in the Institute of Ethnology and Cultural Anthropology at Warsaw University in 2004-2006. The studies, concentrated on places with a diverse identity, were carried out in Warsaw and its environs. They include research by Agata Chełstowska, Katarzyna Gmachowska, Katarzyna Kuzko and Magdalena Majchrzak.
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Throughout his whole life Walter Benjamin created mini-portraits of towns, synthetic “images of thought”, sometimes no larger than the text on a postcard. They mark the places in which the life of the author of Le Livre des passages merges, as closely as possible, with writing and the text. This is the place where that which is theoretical and that which is experienced are already inseparable and undistinguishable. Benjamin’s images of cities are never a journalistic “capturing of life”: following the example of the poet Stefan George, he introduced the concept of denkbilder, which contains tension between the past and the present, between recollection and experience. Benjamin believed in the cabalistic power of the word. Just as Proust treated names, so he conceived the names of towns as symbols: Berlin, Jerusalem, Marseilles, Moscow, Naples, New York, Paris, Riga, San Indignant...
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Patrycja Cembrzyńska In Search of a Celestial Haven – a Cosmic Odyssey The dialogue Timaeus by Plato remarks that we should direct our thoughts towards the realm of the eternal stars, and that our spirit is not at home here, on Earth. Its true homeland is the heavens: “[…] we are a plant not of an earthly but of a heavenly growth”. Is it possible to live differently than on Earth? Fantasies of celestial cities were pursued by Jonathan Swift, Georgiy Krutikov, and Wenzel Hablik. Subsequently, the era of space flights led to dreams of discovering a Promised Land in the universe. The Stanford Torus inter-stellar colony conceived by NASA inspired Jarosław Kozakiewicz, the author of Satopticon, which instead of being a New Atlantis turns out to be a penal colony.
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A conversation with an outstanding artist and painter about anthropology, painting, pre-war Warsaw, the Praga district and photographs by the artist’s father, Leonard Sempoliński.
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This anthropological story deals with Sarajevo, a town submerged in war, where contrary to all odds life continues to follow its course; daily events are salvaged thank to human ingenuity and “the texts of culture”. The author paid special attention to analysing the topos of the “closed town”, with its logic of a “world turned upside down”, a characteristic suspension of “normal” time, and a special comprehension of space. In doing so, she shows the similarity between the descriptions of time and space of wartime Sarajevo and Leningrad under siege.
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The author delves into the identity of a place in urban space exemplified by the Warsaw Housing Cooperative (WSM) in the district of Żoliborz – a model of the town planning tendencies of modernism, emerging from the retrospective accounts by its residents. The context for an attempt at evoking the subjective experiencing of this particular place is the discourse held until this day and concerning the foundations of such ideological projects as the WSM and their consistent realisation.
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The article describes the visual surrounding of the hometown of John Paul II from the vantage point of the pope’s person, and including commemorative plaques, monuments, and information. With this purpose in mind the author applied the concept of the iconosphere, with photographs as an essential element of the article. Signs referring to papal qualities may be arranged in circles of the dissemination of the sacrum, whose centre is the parish church of the Presentation of the Holy Virgin Mary in the town market square. The first circle is thus the square itself, with the municipal office building featuring an inscription: “The Wadowice self-government ever faithful to John Paul II”. The market square also includes a Museum – the Family Home of John Paul II and a Municipal Museum, which at the time of the research displayed an exposition on the pope. A separate part of the space is composed of shops offering devotionalia dominated by likenesses of the pope. The second circle is the town. Within this range the papal narration is organised by the Karol Wojtyła Route composed of sites important in the life of the future pope and accompanied by numerous uncoordinated references. The third circle is the John Paul II Rail Trail, linking Wadowice and Cracow by means of a special “papal” train. The fourth and fifth circles of the dissemination of the sacrum encompass Poland and the whole world. Apparently, symbols of papacy constitute the myth of Wadowice conceived as a papal town.
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Analysis of the folk song “Old white man wants nine old women to play naked horo” puts the emphasis on the relations between erotic parody and its “high” mythological and poetical model – mythical ballad about the marriage of a shepherd – musician and a mythical virgin (woodnymph, fairy). The general features of characters and chronotope have been established, as well as the relation of the two songs to the shaman mythological and ritualistic complex of Bulgarian paganism. There is a relative dating for the appearance of both plots – both themes probably appeared with the forming of the folklore in 9–10 century, as a response to the shaman mythology. Unlike mythical ballads, which are considered to be among the “serious” texts and also because of the transformation “from myth to reality”, the image of the old man and his erotic desires is a subject of discrediting and “travesty” after the sunset of the ideology that gave rise to it (12–13 Century) and it is appreciated only as “funny”.
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A close scrutiny in the orgy’s dimension as a figure, unveils an order which shows us that there is a specific depth behind the apparent “coitus chaos”. The orgy’s history dates back to archaic rates (funeral, magical) closely related to the system of taboos. By turning the social order upside down, imposing sacred violence and rapture, it grants abundance and establishes order once again.
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The stereotypical thinking about the ethnic others starts from us, it defines them and us and, what is more important – it sustains our notions about our own spaces and values. In this way ethnic stereotypes are closely connected with the identity of the communities. Sexual ethnostereotypes function in the field of giving of meaning to the (nationnal or ethnic) community’s everyday life. However, although in the texts, reflecting the stereotypical image of the sexual us or them, the ethnocentrism is really introvert, the ethnic sexual stereotypes do not have any functional connection with the gender in contradistinction from the other sexual stereotypes which are based on the opposition between male and female.
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The nude human figure presences invariably in the Christian church art: in frescoes, in icons or in sculpture. Its paint develops through the ages both in the Catholic art and in the Orthodox iconography – form the flat and ascetic figures of the Middle Ages till the naturalism of the Renaissance. The nude body, most frequently found in compositions connected with the Creation and the sinners form the Day of Judgment, is far from any erotic associations. It is represented not so the nudity itself as the very idea of the nudity.
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“Bulgarian Vita Sexualis” is a collection of reports of the Tenth Spring Readings in Ethnology, held in Rousse in 2007 by the Association of Anthropology, Ethnology and Folklore study “Ongal” and Rousse Regional Museum of History. The subject of this scientific event was renewal of the project for research on the Bulgarian forms of sex life that gave rise to the “Folklore Eroticon” series.
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This article is about an initiative important for Bulgarian folklore – in the firs week of June 2008 Bulgarian members of World web were very interested of erotic in Bulgarian folklore. This interest is caused of the fest called in Bulgaria “Spasovden” (Ascension of Jesus, 05.06.2008), and a phrasal expression connected with the holiday and a text which explain this phrase. In the day of the fest in Bulgarian internet newspaper appeared an article, in witch this phrase is explained with the help of quotation from the book “Folklore Eroticon”, vol. 1., published 15 years earlier. The debate caused by these texts is demonstrative of Internet communication. Today it has much of inherent characteristics of speaking and writing, but is more than a mixture from them both. Internet communication is something completely new, which is very close to folklore communication. It is obvious that during the last years Internet became for Bulgarian customer type of virtual space, in which principles of Bulgarian folklore mentality are completely real and relevant.
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The scientific interest in the study is focused at two types of variants of the folklore custom “Dragon chasing”, documented in today’s region of Montana. In one of the variants eroticism is realized in the alien and dangerous territory of the Eternity, and the second – in the laughter area of the Holiday masquerade. The text’s point is the proposition that Eroticism as a mental category possesses varied valences, which are connected to other structures of the folklore community mentality and is being objectified into various forms of society existence. Any of these forms has a different etiology and for this reason it has to be a subject of a relatively independent analysis in the ethnologic system of world knowledge.
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The current paper suppose, that the nowadays definitions of the concept of genre in the folklore, based either on the identification of the specific communicative situation of the discourse or on the recognition of the formal play principle, which organized the text, must be revised. Instead of them, here is suggested one more flexible definition of the concept of genre, focused on the immanent communicative intention of the utterance. Big variety of texts with sexual allusions (traditionally defined as: riddles, songs, anecdotes, jokes, etc.) are recognized as products of two communicative strategies: wounding and seduction; e.g. these texts could be related to two genres: catchs and flirts. Both communicative intentions aim at the sexual possession, but they take place in different contexts: the catchs in situation I– HE in front of HER, the flirts in situation I– SHE in front of THEM.
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In this exposition Iwill pay attention to two autobiographical texts in the context of the socialist reality and the accompanying industrialization. One of the biographic stories takes place in a Bulgarian village (the village of Staro selo, district of Tutrakan), and the other one unfolds in a town – more particularly in the town of Ruse. Both narratives extensively represent the subject of sex as personal behavior, but eroticism is present as fiction as well. Erotic and funny things are depicted in a different way in both biographical texts. The purpose of this text is to illustrate the statement that socialist villages and socialist towns form different models of rationalization of the above subject matter resulting in different behavioral models.
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