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Consumer culture exerts an overwhelming influence on the ways that govern human relationships with the past, causing the commodification and commercialization of the past. These phenomena should be defined as exposing, selling and consuming the past (history), knowledge about it and its material heritage as products of market value and undertaking efforts to make them a recognizable product. As a result of commercialization, the past and its relics are more and more often treated as a “resource” used for various purposes, and heritage as a deliberately created product, serving the satisfaction of human consumption needs, including the need for entertainment. In the article, I critically analyze various forms of social consumption of the past, investigated by archeology, in the form of, among others, archaeological reconstructions, spectacles and stagings in a form of archaeological festivals and historical reenactment presentations, and casual adaptation of the symbolism of the past in the context of popular culture. Commercialization of the past does not necessarily have a negative meaning and should only be associated with a profit-seeking motives. Commercial initiatives can often play an important role in transmitting knowledge about the past in an attractive way and creating images of the past that enable people a wide access to the past. Nevertheless, the of commodification of the past shows by its nature that the past for present-day people has acquired an exchange value.
EN
The subject of this paper is the archaeologically created past, seen as a reservoir of pleasure. The topic is discussed in comparison with changes of the contemporary man’s approach to the past. The organising motif of my reflections is the category of pleasure and different ways of pursuing it by people, mainly by means of broadly understood play. I propose here two theses, namely: (1) in the contemporary world the past, being a point of reference for archaeological investigation, may constitute a source of pleasure or inspiration to search for pleasure; (2) the ways of presenting the past to a certain degree have been subjugated by the rules that have been reserved for the domains of entertainment and consumption. This paper will relate to: (1) the pleasure of exploring of the past; (2) the pleasure of re-enacting and performing the past, and (3) the pleasure of playing with the past during archaeological fêtes.
EN
In this article I argue that archaeology can be viewed as an “art” of staging the past. Archaeology as a discipline generates accounts of past time by creating some complete narratives which can be textual, visual, or take the form of staged events – a staging. Archaeological fêtes and the staged reconstructions which fall under the umbrella term of the so-called historical re-enactment are examples of forms of narrating the past. In this article I present arguments that these forms instantiate new modes of talking about the past, presenting, popularizing and experiencing the past which are based on attractiveness, wide accessibility, participation and affective engagement. The phenomena under discussion illustrate the theatralisation of the past defi ned as all modes of presenting and relating historical events, processes and persons with the use of theatrical practices – costumes, personalized drama, staging, etc. Following this line of reasoning, I argue in the present article that fêtes and historical re-enactments can be perceived as a spectacle or a show and analysed with the use of methodology applied to describe cultural events understood as a broad concept.
Raport
|
2016
|
vol. 11
257-275
EN
In this text, I discuss a phenomenon of archaeological festivals in Poland. In my opinion, in many aspects, they represent signum temporis of present times, being a place where tendencies, topics and phenomena characteristic for our era cumulate, intertwine and coexist. Therefore, I think that the attempts to explain the phenomenon, popularity and current significance of archaeological festivals only through emphasising their educational and popularising role are insufficient and require adopting a far broader cultural perspective.
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