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Primitive human is an exemplary citizen who completely respects the rules of his/her own community and who is ready to obey them at any time. In the same way, following all the rules and restrictions determined by the tribe are accepted as axiom. Primitive human greatly respects own customs and traditions, automatically submits to orders. Everything is based on the fear of supernatural ideas and punishments, in addition to deep loyalty to “group feeling”. However, has there ever been any person - whether civilized or primitive - who followed the undesired, boring rules and taboos without having difficulties? Nevertheless, this understanding is dominant in the studies about primitive order and primitive rules.
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The article presents extramarital births in the Roman-Catholic Parish in Łąka, in the Land of Pless, in Upper Silesia. The research has been based on the existing parish registers of baptism for the years 1664–1914. In that period 839 extramarital children were born in the parish, which is 7.6% of all the births. Of those 839 children 15 were stillborn babies, which means that there were 824 baptised extramarital children. The parish registers do not contain any information on the fathers and the data concerning the social, professional and territorial background of the mothers are rather poor. The most extramarital births used to occur in Autumn and Winter (54.5%), especially in January and February (conceived in April and May). The least extramarital births used to occur in June, August and November (conceived in Autumn and Winter). Most of the extramarital children were baptised on the first day after their birth (42%). On the very day of their birth 17.8% kids were baptised. 89.9% of the extramarital children – as in the case of the rest of the kids – were presented for baptism by a woman and a man. Only 10% infants were presented to baptism by one person, usually a woman. The above presented questions have been drawn up thanks to the aggregative method. The number of extramarital births in a rural parish is surprisingly high in comparison to others within the Regierungsbezirk Oppeln. The seasonal character of extramarital births did not differ from the seasonal character of the births of other children. And neither did the procedures of baptism in the two groups.
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The paper gives a short look at the development of the oral tradition in Iceland, where passing the laws and knowledge about the past events verbally from one generation to the other was a crucial way to pre¬serve tradition and identity of the nation since the beginnings. The Author also presents how the approach to the oral history method in Iceland changed in the past few decades. It becomes more and more popular among scholars and society in general, especially since the Center for Oral History was established in Reykjavík in 2007. In the article one can read about the latest oral history projects, concerning among others ethnic and sexual minorities in Iceland, and the speci¬ficity of Icelandic approach to oral history method.
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Christine Przybyła-Long is one of the 9 milion Americans of Polish ori¬gins living in the United States. Her descendatns came to Chicago during the mass migration from the turn of 20th century and she was born there in 1931. In her account Christine Przybyła-Long tells about her childhood and a life of a family belonging to the “Old Polonia”. She gives a lot of at-tention to the situation of Poles who migrated to the United States after WWII and to her own political involvement into Polish American affairs after 1990, that was crucial in the case of granting four thousand people american visas.
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New technologies that aim to make attractive and dynamic atmosphere in the museum, to ensure proper memorable information, to make the visitors active participants in an educational process, to create authentic environment and to ensure full protection of artifacts are introduced in exterior and exterior expositional design of the contemporary museum. Further, spaces are designed especially for museums, where the built environment, interior design, key constructive elements, lighting, multimedia, interactive walls, kiosks, holograms, theatrical scenery, texts, graphics, etc. build an atmosphere in which a "time machine" sends visitors back in time, helping them to experience the time and place of the theme of the museum. The publication investigated and analyzed the methods and stages of design achieved by means of new technologies and spatial decisions. It discusses examples of temporary and permanent exhibitions of modern architectural spaces and the introduction of new technologies in museums which are architectural monuments.
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Masochism is deeply irrational: the masochistic subject can attain sexual bliss only whens/he has been tormented and humiliated. The essay reconstructs the sociohistoricalcontext in which reflection on masochism has been developing. Drawing on psychoanalysis(Freud, Lacan, Žižek), the author makes a distinction between Schulz’s privatemasochism and that which is demonstrated in his fiction and graphic works. All thevariants of Schulz’s masochism reflect the problems of Polish Jews with assimilation,parodic references to courtly love (fin’ amors), and those elements of the writer’s biographywhich foreground shame that he felt as he was writing.
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The text consists of seven fragments which in different ways refer to a central categoryof separation; in particular to masochism, one of its manifestations. First, however,separation reveals itself in an imaginary act of self-castration (in a dream), describedby Schulz in a letter. This act locates the writer beyond the sexes, symbolically excludeshim from biological support of the stream of life and directs to art. Schulz consideredthat irreversible passage from biological reproduction to artistic creation a grave sin.The masochistic separation became a topic of many graphic works and drawings inwhich the artist, as an icon of himself, paid homage to “la belle dame sans merci.” Hisliterary works are quite different – Schulz’s fiction is marked by shame. The presentessay demonstrates how the literary discourse of the Cinnamon Shops generates meaningfulgaps. Allusions and silence, all kinds of narrative suspension, were supplementedby Schulz with pictorial representations, according to a principle that what cannot bewritten about, may be drawn. Many of his graphic works are overt manifestoes of masochism.In the Booke of Idolatry these are emblematic representations, projections of theartist’s own phantasms, based on the visual idiom of the times, while in the compulsivedrawings from the 1930s the boundary between fantasy and reality blurs. Schulz’s artisticoperations are ostentatious. He never used any disguise, reporting on himself. He wasa masochist, but what did it mean? Another fragment is an attempt to find out what itmeant to be a masochist in Schulz’s times, and how he defined himself in that context,particularly in an explicit statement made in a letter to a certain psychiatrist: “Creatively,I express this perversion in its loftiest, philosophically interpreted form as a foundationdetermining the total Weltanschauung of an individual in all its ramifications.”The final fragment presents for the most part some hitherto unknown documentsof Schulz’s life, such as a police certificate of decency, men’s second-hand reportson his masochism, and memories of women with whom the writer held variouskinds of liaisons.
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Usually, Schulz’s masochism has been considered as an obvious component of his lifeand work. Such a diagnosis, triggering a series of conventional associations, ignoreswhatever the writer might have actually experienced in connection with sex, and concentrateson the deficit of masculinity defined in a conservative way, which transformspotential transgression into its opposite – an algorithm. Moreover, it identifies complexetiology of masochism with docility in contacts with women. But what if Schulz wasjust playing a game of masochism or even more: what if he used it as a disguise to conceala much more serious disorder of which he was not fully aware?
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Тhe work provides an overview of the history of the production, use of salt and beliefs connected to it in Europe, including folk medicine and magic. Further words denoting salt and idioms and formulae reffereing to salt are discussed on by juxtaposition of Slavic, Balkan, Germanic, and other languages.
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This paper problematizes the phenomenon of popular literature with reference to the recipients of popular literature. Our initial thesis is that what is considered as popular is not contained in the text itself, but in the manner the text is approached.
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The text narrates the story of the printed edition of Andrzej Słowaczyński’s vaudeville Chłopiec studukatowy, which was the first to include the golden duck legend. It reconstructs the cultural and topographical context of the 1830 performance in Teatr Rozamitości in Warsaw (Variety Theater), and traces its phonological paradoxes. The vaudeville parodied Ferdinand Raimund’s Chłop milionowy, and today it remains a valuable testimony of both urban and regional folklore. Additionally, it exposes the social-spatial perceptions of the 19th-century Varsovians. Paradoxically, Chłopiec studukatowy owes its resulting commercial success to the literary, albeit cursory interpretations of the legend which followed.
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It is well known that Gravettian hunters were the best reindeer hunters, while the Epigravettian and Mesolithic hunters especially hunted the red deer. The first explanation consists in the environmental conditions, almost identical in the various regions of Europe, during the periods when these communities lived; archeological excavations undertaken in their establishments allowed determining of several realities: the modalities of locating the habitats (even the habitations); the predilection for the geographic geomorphological areas; the climate micro-episodes (for instance, the periglacial climate for several geographical micro-regions); the usage of hard materials of animal origin – reindeer and red-deer antlers – as supports for implements, weapons, body ornamental items or art objects, even the usage of horns in the field of the funeral rites, etc. The existence of regional variations was noticed: forinstance, in its artistic representations, etc., which are more numerous, Atlantic Europe being dominated by reindeer hunting. In this context, it appears that the red deer is an animal to which a very rich symbolism is attached, so being also the case of the bison or ofthe reindeer in other geographic regions and prehistoric cultures. Therefore, a special attention is paid to the paleozoological finds in the Gravettian and Epipaleolithic – Mesolithic habitat levels, which are also identified throughout the East-Carpathian territory and the Russian Plain. We shall present such finds from Mitoc-Malu Galben and also in other important sites of the considered geographic area, due to their multifunctional character (existence of species as environmental elements, their usage as food, or the usage of the skins and carcasses in constructions, of bonesand horns for artistic creations or in order to arrange cult-related structures). The East-Carpathian territory of Romania, situated between the Eastern Carpathians and the Prut, then the Dniestr, to which the Romanian Plain is added (between the Danube and the Southern Carpathians), is very well studied from the archeological point of view. There were discovered several sites with levels of the Gravettian habitat and belonging to the Epigravettian (of Mediterranean aspect) and to the Mesolithic, with a rich and varied archeological material. Among the fauna remains, the category belonging to the reindeer (Gravettian) and the red deer (Epigravettian-Mesolithic) is the one which dominates statistically. The human communities used the reindeer and the red deer not only for food, as they also used horns for making implements and weapons and as supports forart objects
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In the Roman classical time, as well as during the Christian period, the very young age of marriageable girls indicates that their passage from childhood to adulthood was somewhat enforced. Our study aims to observe and comment on several aspects regarding the de jure and de facto marriageable age and consequently the age of passage from childhood to adulthood between the 1stand the 6th centuries AD in the area corresponding to the late Roman province Scythia Minor. The importance of marriage and childbearing in the Roman world is revealed, also, by the sources that refer to the premature death of young people, before their marriage. Analyzing the symbolic meaning of funeral inventory in graves of marriageable girls is another objective of this study. The clothing, the jewels and the rest of the funeral inventory, together with the specific rituals might reveal unmarried status of the deceased young woman, but also her nulliparial status and consequently her symbolic “childhood”.
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Anthropological-pedagogical reflection is an integral part of Stefan Swieżawski's philosophical research. Pedagogical duties, according to Swieżawski, are an inalienable part of the tasks of philosophy practiced in the trend of metaphysical realism, a philosophy intended to provide an overall consideration and affirmation of human existence. According to Swieżawski, philosophy as paideia is an inalienable element of education and self-education, because human development requires philosophical (intellectual, contemplative) reflection on reality. Within Swieżawski's thought, the relationships between philosophy, religious experience and the image of the world, evoke the problem of the same relations within pedagogy, and guide discussions on the relationship between pedagogy and religion, as well as on Christian or Catholic inspiration within education.
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Opening orphanages, E. Bojanowski created and perfected his pedagogical concept of education. He shaped its philosophical base in terms of realism, which is only possible in a context that is consistent with a factual reading of the world in which people and things exist. He based his thinking on philosophical anthropology, the Bible, and the Church's teachings, which indicated that man is a unity of body and soul, a person, a child of God. This integral and realistic conception of man resulted in the need for his integral development and education. Bojanowski created a system of early education that takes into account the achievements, in thought and practice, of the Church in education, culture, history and tradition, as well as the specificity of the natural environment, the overall factors influencing the child's upbringing and the organization of institutions. Fidelity to accepted assumptions still ensures the continuation and implementation of adaptive changes while maintaining the identity of the concept and the reconstruction of his integral pedagogy in relation to realistic Thomistic philosophy.
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The present discussion has emerged as a response to a book review – written and published by A. A. Rusu – which refers to a monograph in which its authors (Lia Bătrîna and Adrian Bătrîna) showcase the results of the archaeological research conducted in Rădăuţi, at the church of Saint Nicholas (Sfântul Nicolae), a necropolis of the first Moldavian princes. By virtue of the principle “audiatur et altera pars”, we intend to respond to Mr. Rusu’s criticism and observations, since we find them to be – almost exclusively – unfounded.
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Based on a variety of statistical sources the article explores demographic structure and origins of migrants in the post-WWII Soviet Union, using examples of the North Caucasus and the Urals. Next to post-war general population censuses of 1959, 1970, and 1979, the research utilizes unique yearly reports of the local administration concerned with internal migration in the two areas under study. While general characteristics of the migration streams in those areas largely corroborate observations of an earlier research on the subject, the Author also unravels substantial inter-regional differences which so far have gone largely unnoticed. These differences were to a large extent path-dependent and related to peculiarities of the settlement patterns, and overall developmental differences between the regions. Given these divergences, the Author argues, a methodological reflection on the accuracy of crude comparisons of the migration streams in the regions under study seems inevitable.
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