scholarly journals Zygmunta Glogera "Baśnie i powieści" – kompozycja, bohaterowie, aksjologia

Author(s):  
Anna Józefowicz

Zygmunt Gloger (1845–1910) is in Poland sometimes called “a preserver (ocalacz) of collective memory”, a collector of national heritage, a propagator of folk culture, a scholar-excursionist, and a writer-archaeologist. While reading his numerous works (over 800 publications in his bibliography), it is hard to ignore his patriotism and love for his homeland – Podlasie. His goal in life was to understand the problems of the people (understood as a Slavic community), their mentality and worldview, and to record their legacy in a way comprehensible to future generations. Gloger was aware that preserving the cultural heritage of a passing world, its textualization, was an effective method of maintaining Polish national unity in the period of Partitions. In this text I will attempt to present one of Gloger’s works – Baśnie i Powieści, published in 1889 in Warsaw and containing 13 stories which, as suggested by the very title page, were drawn from folk tales and some earlier books (“Baśnie i powieści z ust ludu i książek zebrał Zygmunt Gloger”). I will analyse the genesis of these stories, their literary genetics, composition, and character. I will pay attention to their axiology (e.g. the virtue of thrift, which is particularly stressed by Gloger) and the unique features of the collection (e.g. numerous proverbs, elements of traditional rituals of the Polish region of Podlasie,). 

Author(s):  
Dan'Dan' Tun

In recent years, due to expansion of cooperation between Russia and China in various spheres, and heightened interest to Chinese culture and cultural exchange, the folk tales and their in-depth review more and more relevance. This article examines and analyzes the Chinese folk tales, ethnocultural representations on the world, values, relationships, and assessment of surrounding environment contained thereof. The understanding of traditional concepts and images allows to better understand mentality of the nation, their priorities and ideologies. The parallel is drawn with the Russian tales and stereotypes. The author determines the universal ethical messages typical for the people of any culture, as well as specific features characteristic to Chinese people. The differences and similarities in perception of various images, actions and conclusions are considered on the examples of Chinese and Russian cultures. A popular idea of “two brothers” in narration of the tales is presented. On the example of several tales, the author analyzes this traditional model and describes its peculiarities, as well as behavioral models that are typical to China. Behavioral analysis can be valuable in in-depth review of Chinese culture, namely folk culture, as well as in strengthening of cross-cultural ties and improving efficiency of studying Chinese language through understanding the national stereotypes and linguistic worldview.


2020 ◽  
Vol 61 (12) ◽  
pp. 143-147
Author(s):  
Aytaj Arif Jafarova ◽  

All archives have always served the same purpose. The archives preserve the most beautiful examples of cultural heritage. Efforts have been made to transmit historical documents, transcripts, rock inscriptions, manuscripts, manuscripts to future generations, protecting the collections of certain items. One of such archives is the Azerbaijan State Archive of Sound Recordings. Along with other historical monuments, audio and video recordings need to be protected as valuable archival documents. Because they are considered to be one of the spiritual treasures of the people. Key words: archive, video, sound, cultural heritage, shaft, gramophone, background, document


2018 ◽  
Vol 3 (2) ◽  
Author(s):  
Agseora Ediyen ◽  
Shuri Mariasih Gietty Tambunan

In order to be acknowledged as a World Heritage Centre by UNESCO in 2016, the city government transformed Sawahlunto, which used to be an old mining city, into what the government claimed as a culturally touristic mining city. The city had basically been declared as a dead city; however, the government has strategically increased its economics through tourism. This article focuses on the meaning-making process in the construction of the city image(s) basing the process in the discussion of the politics of collective memory and cultural heritage. Data, mainly findings from observations, interviews and textual analysis, were collected from two tourism sites namely Goedang Ransoem Museum and Lubang Tambang Mbah Soero. The aim of the research is to interpret how the people in Sawahlunto make sense of the image construction of the city or even contest it as the government conveyed particular meaning in redefining the city‟s identity. Abidin Kusno‟s conceptualization of collective memory in architecture is mainly used to analyze the architectural elements of the two tourism sites. Furthermore, the analysis also refers to Hobsbawn and Thompson‟s notion of cultural heritage and Leif Edvinson‟s images of the city. Research findings reveal that the city government constructs a dominant meaning of what they convey as cultural heritage by utilizing local laws and the authority from other regions which have more experiences in transforming their city into a city of cultural heritage. On the other hand, the people in Sawahlunto have their own understanding of what their city means for them in relation to their own cultural heritage. All in all, the complexity of the meaning-makitng process in the city‟s transformation between the government and the people could be read as a battleground of contesting discourses.


Author(s):  
Adebisi Ademakinwa ◽  
Adeyemi Olusola Smith

The essential place of film in engaging the idea of memory and collective memory is established by the fact of its historical origins and development over the centuries. This, in every sense is connected to the socio-cultural, political as well as economic and aesthetic evolution, influenced and controlled by the reality of the people’s experience. From classical to the contemporary times, film makers have drawn montage-like pictures of their world, in concrete terms as historical films for the world to see. However, through the approaches of Social Interaction and Trauma Theories, Image Analysis and Historical Contextualization, this paper interrogates Biyi Bandele’s Half of a Yellow Sun, an adaptation of Chimamanda Adichie’s novel of the same title and how it has been deployed as a tool for the construction of collective memory of the Biafra/ Nigerian civil war experience. Data were collated through library research and critical study of related films. The findings therefore, reveal that memory plays cogent roles in the process of reconstruction of history. The film therefore serves as a point of reference for Nigerians to have reminiscence over the negative effects of the war on the people. It is however clear that the agitation by some groups to call for the renegotiation of the country’s unity is meant for the purpose of self- interest rather than collective. The reconstruction of the memory of agony of the war in the film, if not properly managed could be burdensome to the country, and may degenerate into another internal crisis. Hence, there is the need for any aggrieved party to be cautious in their approaches towards the question of National unity and perceived marginalization.


2020 ◽  
Vol 10 ◽  
pp. 94-97
Author(s):  
E. A. Erokhina ◽  

The article considers the evolution of the traditional religion of the Turks of South Siberia influenced by modernisation.Sacralisation of attractions and related monuments of historical and cultural heritage is considered as one of the ways to overcome the collective memory trauma caused by modernisation. The specifics of narratives and practices of neotraditionalism among the Turks of South Siberia are shown on the example of nation-wide cults that have developed around worship of Khurtuyakh-Tas and Ak-Kydyn.Particular attention is paid to the connection between the sacred and the secular in the formation of ethno-confessional narrative around the idea of female deity as a patron and guardian of life force of the people.


Author(s):  
Kinshuk Srivastava ◽  
Rashmi p Dyondi

Culture is found in human society. This culture is transferred from one generation to another. That is why the culture of every society survives. The culture of each society is rooted in language, custom, knowledge, traditions, religion, law, music, folk art, folk music, folk tales, literature etc. Human interactions in society affect each other and it is on the basis of these actions that a cultural society is formed. Therefore, the mirror of the society lies in the folk culture itself. "Music is the most popular in the tradition of culture." Folk music is a huge variety of culture. The language of folk music is simple, tunes easy and heart-rending for the entertainment of the general public of the society. Daily activities of human society, plowing, cattle grazing, grinding mill, cowling. Fishing water from wells, wedding marriages, christenings, festivals, festivals, natural places, sweltering fields, the sound of river flowing water, waterfalls, waterfalls, waterfalls, rain, spring season, blooming colorful flowers, etc. Natural events origin of folk songs Places are "" For folk songs, Shriram Tripathi has adopted the word 'Gramgeet'. The experience behind calling folk songs as village songs is that only rural people have preserved the tradition of folk songs. The place of various rites and festivals associated with Indian life is relatively low in urban life, so the songs sung on various occasions are getting destroyed without the opportunity to sing while the countryside still has enthusiasm for festivals and festivals. Therefore, at the time of sowing, harvesting, nairai, marriage and marriage of fields, these songs are spontaneously released from their hearts. These melodious waves of folk music do not cease to be heard only at these festivals and fairs and festivals, but these enchanting taunts constantly resonate in the lives of the people who live here. Folk music holds an integral place even on occasions ranging from human birth to death. Folk songs are automatically created from the heart of the common people at various times, filled with different emotions according to different circumstances. Hence, folk music is a simple mood expression of an ordinary person living in society with tone, rhythm and rhythm. मानव समाज में संस्कृति पायी जाती है। यह संस्कृति एक पीढ़ी से दूसरी पीढ़ी को हस्तान्तरित होती रहती है। इसी कारण प्रत्येक समाज की संस्कृति जीवित रहती है। प्रत्येक समाज की संस्कृति भाषा, प्रथा, ज्ञान, परम्पराएँ, धर्म, कानून, संगीत, लोक कला, लोक-संगीत, लोक-कथाएँ, साहित्य आदि में निहित होती हैं। समाज में मनुष्य की पारस्परिक अन्तः क्रियाएँ एक-दूसरे को प्रभावित करती है तथा इन्हीं क्रियाओं के आधार पर ही सांस्कृतिक समाज बनता है। अतः समाज का दर्पण लोक संस्कृति में ही निहित है। ‘‘संस्कृति की परम्परा में संगीत सबसे अधिक लोकप्रिय है। लोक संगीत संस्कृति की विशाल विभूति है। समाज के जनसाधारण के मनोरंजनार्थ लोक संगीत की भाषा सरल, धुनें सहज एवं हृदय ग्राहय होती है। मानव समाज की दैनिक क्रिया, हल चलाना, पशु चराना, चक्की पीसना, गोड़ना। खेते नियरानों कुओं से पानी भरना, शादी ब्याह, नामकरण, उत्सव, त्यौहार, प्राकृतिक स्थल लहलहाते खेत, नदी के बहते जल की ध्वनि, झर-झर झरते झरने, वर्षा, बसंत ऋतु ,खिलते रंग बिरंगे फूल आदि प्राकृतिक घटनाएँ लोक गीतों के उद्गम स्थल हैं ‘‘लोक गीतों के लिये श्रीराम त्रिपाठी जी ने ‘ग्रामगीत’ शब्द को अपनाया है। लोक गीतों को ग्रामगीत कहने के पीछे यह अनुभव है कि ग्रामीण लोगों ने ही लोकगीतों की परम्परा को सुरक्षित रखा है। भारतीय जीवन से संबद्ध विभिन्न संस्कार व उत्सवों का स्थान शहरी जीवन में अपेक्षाकृत कम है, अतः नाना अवसरों पर गाए जाने वाले गीत गाने के अवसर पाए बिना नष्ट हो रहे हैं जबकि देहातियों के लिए अभी भी उत्सवों ,त्यौहारों के किए उत्साह है। अतः खेतों की बुआई, कटाई, नियराई, शादी ब्याह के समय, अनायास ही उनके हृदय से ये गीत निःसृत हो जाते हैं। लोक संगीत की ये स्वर लहरियाँ इन्हीं त्यौहारों तथा मेले व पर्वाें पर ही सुनाई देकर समाप्त नहीं होती बल्कि ये मनमोहक ताने यहाँ के बसने वाले जनसाधारण के जीवन में निरन्तर गूँजती है। मानव जन्म से लेकर मृत्यु तक के अवसर पर भी लोक संगीत अभिन्न स्थान रखता है। लोक गीत विभिन्न परिस्थिति अनुसार अलग-अलग भावनाओं से भरपूर अनेक समय पर जन साधारण के हृदय से स्वतः ही निर्मित होते चले जाते हैं। अतः लोक संगीत समाज में रहने वाले साधारण व्यक्ति की स्वर, लय व ताल युक्त साधारण मनोभावाभिव्यक्ति है।


Author(s):  
Dimitrios Ringas ◽  
Eleni Christopoulou ◽  
Michalis Stefanidakis

Cities are places where various aspects of past events are projected and expressed through personal memories and narrations; urban memory can be regarded as an expression of collective memory that has been shaped within a particular space as time goes by. This chapter considers urban memory as an important aspect of the cultural heritage of a cityto be captured and preserved for future generations. This chapter introduces the concept of urban memory and how it is related to space and time. It presents a survey of applications that aim to capture, preserve and exploit urban memory and proposes a system that allows citizens to interact with urban memory both by offering their memories and by viewing others’ memories. The proposed system aims to transform cities in a cultural environment where cultural heritage is both preserved and enhanced.


Illuminatio ◽  
2021 ◽  
Vol 1 (2) ◽  
pp. 88-111
Author(s):  
Ferid Muhić

In the first part of this study, published in the first issue of the magazine Illuminatio/Svjetionik/Almanar, the author briefly outlined the basic elements of the philosophy of politics characteristic of the history of modern nations in which he analysed the relations of the individual, the people, the nation and the state. The second part of this study focuses on the attitude of Bosniaks towards collective memory, which, according to the author, was brought to the threshold of amnesia under the influence of the long-term political strategy of their neighbours. The author believes that the shaken collective memory represents the most neuralgic problem and the greatest danger for the historical reintegration and homogenization of Bosniaks as an ethnicity and a nation. The author emphasizes that “Bosnian” is a territorial determinant and completely excludes the national determinant “Bosniak”. Flirting with the phrase “Bosniaks/Bosnians”, which is often used, is not only a denouncement of the ethnic and national affiliation of Bosniaks, but further denies their uniqueness – and thus calls into question the very existence of Bosniaks. A Bosniak is born, a Bosniak remains. A "Bosnian" becomes, a "Bosnian" cease to be. A Bosniak living in Bosnia is also a "Bosnian". A "Bosnian" who is not a Bosniak does not become a Bosniak anywhere, not even in Bosnia. A Bosniak who does not live in Bosnia remains a Bosniak, but ceases to be a "Bosnian". The goal of substituting the historical name Bosniaks with the territorial designation "Bosnians" is obvious: Break the homogeneous core of Bosniaks by erasing awareness of their ethnic identity, name, national unity, common history, culture, language, in short – a common past, present and future. The study also recalls the difference between the modern understanding of the nation and the way in which this social phenomenon was interpreted until the middle of the 20th century. Behind the separation of the nation from the ethnicity/people, as the supposedly superior form, lies the effort to relativize the ethnicity/people, as an objective fact, to weaken the mutual ties of its members and to bring the entire population under the control of central political power – as a seemingly integrated and homogeneous whole.


Panggung ◽  
2013 ◽  
Vol 23 (3) ◽  
Author(s):  
Indrayuda

ABSTRACT This article aims to explain the existence of Tari Piring dance as a culture identity of Minang- kabau people, both the people who live in the origin area and outside the area. Tari Piring dance is a traditional cultural heritage of Minangkabau people which is used and preserved by Minangkabau people in their life so that it becomes culture identity of Minangkabau people. As the identity of Minangkabau people, Piring dance is able to express attitudes and behaviors as well as the charac- teristics of Minangkabau people. The dance can serve as a reflection of social and cultural life style of Minangkabau society. Through Tari Piring performance, the outsider can understand Minangkabau people and their culture. Tari Piring, therefore, is getting more adhere to the social life of Minang- kabau people in West Sumatra and in the regions overseas. In the spirit of togetherness, Minang- kabau society preserves the existence of Piring dance as the identity and cultural heritage up to the present time. Keywords: Piring Dance, Minangkabau culture  ABSTRAK Artikel ini bertujuan untuk menjelaskan keberadaan Tari Piring sebagai identitas bu- daya masyarakat Minangkabau, baik yang berada di daerah asal maupun di daerah peran- tauan. Tari Piring merupakan warisan budaya tradisional masyarakat Minangkabau yang digunakan dan dilestarikan oleh masyarakat Minangkabau dalam kehidupannya sehingga menjadi identitas budaya Minangkabau. Sebagai jati diri masyarakat Minangkabau, Tari Piring mampu mengungkapkan sikap dan prilaku serta karakteristik orang Minangkabau. Tari Piring dapat berperan sebagai cerminan dari corak kehidupan sosial budaya masyara- kat Minangkabau. Melalui pertunjukan Tari Piring, masyarakat luar dapat memahami orang Minangkabau dan budayanya. Oleh karena itu, sampai saat ini Tari Piring semakin melekat dengan kehidupan sosial masyarakat Minangkabau di Sumatera Barat maupun di daerah perantauan. Dengan semangat kebersamaan, masyarakat Minangkabau mampu mempertahankan keberadaan Tari Piring sebagai identitas dan warisan budayanya hingga masa kini. Kata kunci : Tari Piring, budaya Minangkabau


2018 ◽  
Vol 4 (2) ◽  
pp. 101
Author(s):  
Muhamad Alfian ◽  
Nandang Saefudin Zenju ◽  
Irma Purnamasari

Infrastructure development is an integral part of national development and the driving wheel of economic growth. Infrastructure also has an important role in strengthening national unity and unity (Bappenas: 2009). The banjarwaru, banjarwangi, and telukpinang highways are the access roads traversed by 8 villages including alternative routes for the cicurug-sukabumi area. This road is always passed by the people who headed to the city. Therefore, the benefits of this road is very important because it is often passed from the cicurug-sukabumi area due to the diversion of traffic flow so that the intensity of high road users.In this study the author uses the theory of Ridwan and Sudrajat. Quality of service is the level of incompatibility between expectations with customer desires and also the perceptions of these customers. Quality of service here can be assessed by looking at the dimensions. These dimensions include the quality of service, the ability of officials, and service convenience. During the observation to the community through the survey to direct approach with the community, most people complained that the development service to build the kecamatan should be further improved and the results of this study showed that the Quality Assessment of Service in Road Infrastructure Development in Ciawi Sub-district Bogor Regency is categorized Fair Good this is because the assessment of the quality of development services by the Subdistrict Apparatus itself and from the community assess the ability of District Officers still have to be improved in conducting the service and its implementation.Keywords: Service Quality, Infrastructure Development.


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