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1

Kilka uwag na temat wczesnośredniowiecznych pochówków antywampirycznych na ziemiach polskich

100%
Wajda S.
Kwartalnik Historii Kultury Materialnej
|
2012
|
vol. 60
|
issue 2
205-208
EN
The issue of early-mediaeval anti-vampiric burials is difficult to interpret and stirs emotions. The first information on such burials appeared in the 1950s. The phenomenon was more closely investigated by Maria Miśkiewiczowa nad Helena Zoll-Adamikowa, who identified the characteristics of anti-vampiric burials, which include: lack of sepulchral accessories, a skull separated from the skeleton (often placed between the legs), placing the body face down or on a side, placing the body with the legs bent up. Many of those features could have been incidental, as was noted by the above-mentioned researchers themselves. Unfortunately, some researchers interpret archaeological sources uncritically, labelling as “anti-vampiric” all the burials differing from the majority in a given burial ground. This leads to false hypotheses, as was the case with the “vampire” from the burial ground in Buczek, in whose chest an aspen peg was allegedly found. When the original research report from 1956 was recovered, it turned out that the skeleton’s chest had actually not survived and the peg had been a charred one. Such misinterpretations are numerous, for example in cases of decapitation or lack of some other body parts it is rarely stated whether the bones bear any traces of cutting or breaking. It is also very important to distinguish post-burial processes, which may result in characteristics taken to be an indication of anti-vampiric rituals (as was the case with the burial in Dziekanowice). It should be also remembered that on the basis of excavations the archaeologist is not able to reconstruct all the past funeral rites.
2

MESOPOTAMIAN 'NAMBURBI' RITUALS (Mezpotamskie rytualy 'namburbi')

100%
Nowicki S.
Przegląd Orientalistyczny
|
2008
|
issue 1-2 (224-225)
23-35
EN
The aim of this article is to present a special kind of ancient rituals called 'namburbi'. Therefore, they are shown in a wide context of ancient Near Eastern religion and magic, which explains the sense of their existence. They were performed after a god's decision to punish an individual or a society, which was carried by an evil omen. Among different kinds of rituals connected with divination, 'namburbi' rituals, and only them, were used to prevent imminent and unknown calamities. This characteristic of 'namburbi' rituals is based on many extant omen series, the authors of which recommend to perform 'namburbi' in the case of noticing an evil sign with an uncertain explanation. We can distinguish a few groups of 'namburbi' - these that are against calamities carried by specific terrestrial, celestial, animal or human omens and these that prevent any aftermath of evil sings at all. The last part of the article describes the structure of 'namburbi' rituals, which is hardly changeable. It includes rites of purification, different types of incantations and, in the main part, a suit against the evil sign in the form of a clay figure, which closely reflected a Mesopotamian lawsuit. Concluding, we can presume that 'namburbi' rituals had grown from folk magic and later they reached the highest strata of the ancient society, making up for a marked lack of rites in the official cult and magic. Another conclusion is that we can encounter specific elements of 'namburbi' rituals in the magic and the religion of Asia Minor's and Mediterranean cultures of later times.
3
Content available remote

A QUEST FOR THE SYMBOLIC MEANING OF THE VOID, DARKNESS AND SILENCE

100%
Kolczynski J.
Etnografia Polska
|
2004
|
vol. 48
|
issue 1-2
131-148
EN
The archaeological investigations at Dobrzeszowska Mountain. (Holy Cross Mountains area) have revealed some mysterious stone rings, being most probably the remnants of an ancient ritual site. It seems to be very characteristic that no traces of human visitors were found either inside the stone walls or outside them in their vicinity, besides but a few potsherds in the layer of cinders, covering the entrance to this enclosure, which may be dated for the 8th century AD (this chronology has been confirmed by radiocarbon analysis of the ashes). So this place appears to be almost ideally empty! Similar emptiness in the sacred place may be observed at other hill-top stone rings, built in last centuries of the 1st millenium in Poland, in particular at the nearby Lysa Gora (Bald Mountain), but also at others such as Sleza, Wiezyca, or Radunia. Rudolf Otto suggested that such an emptiness used to be frequently associated symbolically with silence and darkness. Therefore the author collects here some information, dispersed among different ethnohistorical and ethnographical sources, which could enhance the possible applicability of this symbolic pattern to at least some of the Slavonic sacred mountains. To this purpose the range of his studies has to cover not only the early medieval history of Slavian religion as well as ethnography of its later surviving remnants, but to include also the numerous analogies from other Indo-European cultures, especially the Germans and Celts, whose influence in Central and Eastern Europe proved to be really long lasting. Some important hints and analogies came also from the best documented areas of Graeco-Roman culture as well.
4

Bezczeszczenie zwłok a podejrzenie o wampiryzm w Karpatach (XVII-XIX w.

100%
Wiślicz T.
Kwartalnik Historii Kultury Materialnej
|
2012
|
vol. 60
|
issue 2
201-204
EN
The so-called anti-vampiric burials, found throughout Europe, tally with ethnographic data. Therefore, it seems that the belief in vampires is a wide-spread in folk culture. Still, the historical (and scientific) interest in those creatures broke out in the 1720s in connection with the Enlightenment. In the early 19th c. vampirism was incorporated into Romantic imagery and gradually moved to the sphere of artistic inspirations and, finally, to mass culture. The Enlightenment-inspired interest of scientific circles and state administration in vampirism resulted in registering and investigating numerous cases of desecrating corpses, especially by peasants. In Poland this tendency appeared rather late, also in connection with the Enlightenment trends, revealing the social approval – also on the part of parish priests - for desecrating the graves of people suspected of being vampires. Thus, “historicising” vampires in the 18th c. and drawing the attention of scientists and police to those mythical figures can be interpreted as a sign of modernisation within social elites, which were increasingly repulsed with the traditional rituals of desecrating corpses.
5

FORMS OF COMMUNICATION OF THE POLITICAL ELITES IN MEDIEVAL CENTRAL EUROPE (HUNGARY, AUSTRIA AND THE CZECH LANDS 1250–1350)

88%
Zupka D.
Historický časopis (Historical Journal)
|
2019
|
vol. 67
|
issue 5
785 – 808
EN
The aim of this article is to give an account of the ritualized ways of communication of the ruling communities of the high and later Middle Ages in the Central European region. It focuses on the neighbouring realms of Bohemia, Hungary and Austria in the thirteenth and fourteenth centuries (c. 1250 – c. 1350). It argues that the ruling communities were formed from diverse political groups, most prominently represented by the ruler and his entourage (dynasty, court) on the one hand and the elites (both lay and spiritual) on the other. The rule (lordship) over a particular realm was a mixture of co-operation, competition and compromise between these groups. Secondly, these political communities therefore felt the constant need for public representation of their status, rank and symbolic role within the society. Effective ways to express belonging to a political group included a range of symbols, gestures and specific rhetoric.
6
Content available remote

TRADITIONAL TURKISH COFFEE IN THE EYES OF ALBANIAN EMIGRANTS IN POLAND (Tradycyjna kawa po turecku w oczach albanskich emigrantów w Polsce )

75%
Zalewska A.
Etnografia Polska
|
2010
|
vol. 54
|
issue 1-2
113-130
EN
For the last two decades the studies of the Balkan Peninsula have been largely dominated by the events of 1990s and so-called ethnic paradigm. The main objective of this article is to present completely different approach to the issues of cultural identity and its changes, by using various dimensions of local cuisine and coffee in particular. Materials for this article have been collected in the course of author's M.A. studies. They consist mainly of ethnographic interviews with Albanian emigrants in Poland as well as observations of social behaviors in Albania. Drinking Turkish coffee by Albanians is being perceived by the author as a specific ritual present in everyday's life, as well as on special occasions and extraordinary events. The author tries to uncover relations between this ritual and various factors such as the informants' age, sex, place of living (rural or urban area), events being accompanied by coffee (business meetings, funerals, smoking, etc.) and the role of coffee in the social life. The author discusses contemporary changes of Albanian cultural identity by presenting the influence of modernity on the tradition of coffee-drinking. She also considers the emigrational situation of Albanians in Poland.
7

CLASSICAL CONCEPTS, NEW PERSPECTIVES: WHAT’S UP WITH AGRICULTURAL RITUALS?

75%
Poljak Istenič S.
Slovenský národopis (Slovak Ethnology)
|
2014
|
vol. 62
|
issue 2
182 – 196
EN
After the Second World War, most rituals connected with the agricultural (manual) work died out along with the economic and social base of such activities. This also caused the gradual omission of some classical ethnological concepts and themes and diminishing interest for such research topics. However, some such rituals survived until the present in a modified form and with a new purpose and are enacted either in families (related to the traditional belief in the power of nature) or in the local communities (in tourism contexts). The new rituals emerge also since farmers, who face new challenges in selling produce and products, ritualize selling at public events to attract customers. The shift in perception of tradition by the general population in turn revived the ethnological interest for such phenomena. The article analyses the methodological changes in ritual research, as are reflected in European ethnology, and illustrate the changing of contexts with the case-study in the vicinity of Slovenia’s capital, Ljubljana. In connection with the notion of rural idyll and heritage tourism, ritualization of everyday farming activities has been used as a strategy for improvement of living. Traditional and new agricultural rituals have become a means for sustainable development and identity politics; they add to regeneration of the local economy, affect a sense of belonging and integration of the local population.
8

CONTEMPORARY SIGNS OF MAGIC IN THE EVERYDAY LIFE OF ROMA MINORITY IN THE SELECTED AREAS OF BRNO, FOCUSING ON MAGICAL ACTS LIKE “POKEROVÁNÍ” AND EVIL EYE

75%
Figurová E.
Človek a spoločnosť. Internetový časopis pre pôvodné teoretické a výskumné štúdie z oblasti spoločenských vied
|
2022
|
vol. 25
|
issue 3
-
EN
The results from the research presented in this article were carried out to capture the changes or eventual disappearance of phenomena of traditional Romani spiritual culture, specifically manifestations of magical thinking. This contribution aims to discuss selected manifestations of magical thinking in the Roma communities in Brno, which have not been mapped so far. These are mainly manifestations of magic that are aimed at harming individuals. Specific attention is paid to acts such as "pokerování" and evil eye "zoči". The present article focuses on understanding how and to what extent magical practices are still used in the environment of Brno's Slovak and Hungarian Roma communities. One of the aims was to take note of the memories of those respondents about the magical practices they had encountered in the past and the related occult practices performed by Romani people in earlier times. The signs of magical thinking are present or not are summarised. Although it appears that magical practices are still abundantly represented in the majority, in comparison with the Slovak-Romani environment we can see their gradual disappearance.
9

EXTRACTING CULTURE FROM THE LITERARY TEXTS OF SATIRICAL POETRY IN THE UMAYYAD PERIOD: FROM THE SOCIAL TO THE POETRY

75%
Mahmoud A.-S. H.
Asian and African Studies
|
2010
|
vol. 19
|
issue 2
311-330
EN
The core question of this research revolves around 'the ancient Arabic satirical poetry', particularly in Umayyad period, the flourishing era of satirical poetry and art of Naqa'id (polemic lampoons). The problem posed by the core question deals with the magical nature of satire art of poetry, which is deep-rooted in the ancient individual and group rituals. Its main purpose is to account for the way the collective magical ritual is transformed into collective social and artistic rituals, of which some features were inherited by the satirical poetry in the dawn of Islam and during Umayyad era, and even its most ancient origins in the pre-Islamic times.
10

COLLECTIVE RITUALS IN TIMES OF THE COVID-19 QUARANTINE: THE RELATIONSHIP BETWEEN COLLECTIVE APPLAUSE AND IDENTITY FUSION

75%
Lobato R. M., Sainz M.
Studia Psychologica
|
2021
|
vol. 63
|
issue 3
278 – 290
EN
Several initiatives are arising to counterbalance the consequences of psychical distance, motivated by COVID-19, by reinforcing social ties. In this project, we focus on analysing the relationships between participating in collective applause (i.e., a collective ritual), reinforcement of collective/relational ties, identity fusion, and compliance with quarantine norms. We carried out a study during the COVID-19 quarantine (N = 568) with people who were legally obliged to stay home. Our results indicate that participating in collective rituals relates to collective and relational ties with in-group members. This, in turn, is associated with the strength of identity fusion and the perception that other in-group members comply with quarantine norms. Thus, under the influence of a common fate that invariably threatens the lives of a large part of the population, participating in collective rituals positively relates to an increase in the sense of belonging and common identity.
11

FRANKISH RITUALS IN THE NORMAN WORLD. PERVADING PATTERNS AND THE PHENOMENON OF ACCULTURATION (Frankijskie rytualy w normanskim swiecie. Przenikanie wzorów i fenomen akulturacji)

75%
Falkowski W.
Roczniki Historyczne
|
2008
|
vol. 74
7-30
EN
The author utilizes the chronicle of Dudon of Saint-Quentin (written circa 1020) as the basis for an analysis of the way Frankish rituals and customs were used by Norman society in the 10th century. The differences between Norman and Frankish behaviour and rituals marked the borderline between the Carolingian culture area and that of Normans, as well as inside their society between social and political supporters of the dynasty and its opposition. The rituals taken over from Franks evolved into symbolic but clearly defined sign of belonging to the ruling elite and constituted a visible indicator of the social position.
12

NÁBOŽENSKÉ RITUÁLY VOJNY A VYTVÁRANIE KRESŤANSKEJ IDENTITY V STREDOVEKEJ STREDNEJ EURÓPE 12. STOROČIA

75%
Zupka D.
|
2020
|
vol. 68
|
issue 4
577 - 591
EN
Religious warfare was one of the various forms of ruler ship during the essential transformation of the High Middle Ages. The realms of East Central Europe witnessed augmented use of rituals of war, holy war rhetoric and crusading ideology in the course of their political, cultural and military integration into the sphere of the Latin Christendom. This article aims to provide several examples from the 12th century to illustrate the close connection between the exercise of power, ruling strategies and religious warfare in the Přemysl, Árpad and Piast realms. These processes served to sacralise, legitimize and integrate the ruling dynasties and their rulers and to create a common Christian identity.
13

„VLASŤ V MALOM”(KORUNOVAČNÉ SLÁVNOSTI V OBDOBÍ DUALIZMU A SYMBOLIKA KORUNOVAČNÉHO VŔŠKU)

75%
Pál J.
|
2009
|
vol. 57
|
issue 3
443-468
EN
The study analyses the development and function of political rituals and myths from the time of two coronation ceremonies in the period of dualism (1867 and 1916). The coronation was splendid opportunity for the application of the whole range of political symbols. The study is mainly concerned with the ceremonies associated with the coronation hill, and in this context considers various aspects of cultural memory and political identities. In 1867 and again in 1916, all the municipia, that are counties and cities, were asked to send earth for the coronation hill from 'historically important' places. The hill was intended to symbolize the unity and extent of the state. It had to legitimize also the new situation created by the Austro-Hungarian Compromise (Ausgleich). The hill was supposed to summarize the whole of Hungarian history and symbolically to unite the past with the present.
14

WITCHCRAFT, SORCERY AND HAND WRINGING IN THE LIFE OF SIBERIAN PEASANTS: ON THE MATERIALS OF HISTORICAL SOURCES OF THE NINETEENTH CENTURY

63%
Putilina Y. V., Ustinova O. V., Shevchenko N. y. A.
Muzeológia a kultúrne dedičstvo
|
2018
|
vol. 6
|
issue 2
71 – 81
EN
In the nineteenth century, the Orthodox Church, authorities, investigative bodies and courts officially recognized the possibility of such phenomena as witchcraft, witcheries, hand wringing, sorcery and shamanism. This is confirmed by numerous reports, eyewitness accounts, messages, investigations and trials materials. Penalties for such “acts”, appointed by the courts, were often rather mild (church repentance, offertory, lashes, etc.). More severe measures were prescribed much more rarely (expulsion from a settlement, prison, etc.). The reason for this state of affairs was the complexity of proving that any manifestations of the “sufferer” were caused precisely by witchcraft or witcheries. It is shown that there were some peculiarities in the attitude towards the witchcraft among the population of the Siberian region. It is established that snakes and frogs, which were very common in the Siberian region, became the main attribute and material used in witchcraft, sorcery and witcheries. Herbs characteristic of the flora of the Siberian region were also used in the rituals. It is confirmed that witchcraft in the Siberian region was less common than in other regions of the country. This “mystery” was most often practiced by women and much less often by men.
15

FORMY KOMUNIKÁCIE POLITICKÝCH ELÍT V STREDOVEKEJ STREDNEJ EURÓPE (UHORSKO, RAKÚSKO, ČESKÉ KRAJINY, 1250 – 1350)

63%
Zupka D.
Historický časopis (Historical Journal)
|
2018
|
vol. 66
|
issue 3
385 - 408
EN
The aim of this article is to give an account of the ritualized ways of communication of the ruling communities of the high and later middle Ages in the Central European region. It focuses on the neighbouring realms of Bohemia, Hungary and Austria in the thirteenth and fourteenth centuries (c. 1250 – c. 1350). It argues that the ruling communities were formed from diverse political groups, most prominently represented by the ruler and his entourage (dynasty, court) on the one hand and the elites (both lay and spiritual) on the other. The rule (lordship) over a particular realm was a mixture of co-operation, competition and compromise between these groups. Secondly, these political communities therefore felt the constant need for public representation of their status, rank and symbolic role within the society. Effective ways to express belonging to a political group included a range of symbols, gestures and specific rhetoric.
16

THE TOWN TO THE UNIVERSITY - THE UNIVERSITY TO THE TOWN (Mesto univerzite - univerzita mestu - pripadova studia vztahu vysokoskolskej institucie a spolocenstva mesta Zvolen)

51%
Kostialova K.
Slovenský národopis (Slovak Ethnology)
|
2010
|
vol. 58
|
issue 2
176-194
EN
This paper is concerned with researching the existence of a university and its influence on a small town. The object of investigation was the Technical University (formerly the University of Forestry and Woodworking) and the town Zvolen. The author studied where, how, and by means of what and whom the university was presented in the town and perceived by the town's inhabitants. She investigated the university in the broader context of the town, with emphasis on the university versus town interaction. The author focused on the 'inner' and especially the 'outer' life of the university, its cultural, economic, social capital and their presentation. In this paper the university is perceived as an institution which apart from its inductive-educational, scientific-research and cultural-social functions also fulfils a function of cultural reproduction. Simultaneously it is a bearer of socio-cultural values and traditions, status rankings, and the most varied bonds, communicative relations and meanings. The paper also points to the reasons for the emergence, preconditions, formation and establishment of the university in the town, which are reflected not only in the town's socio-spatial structure but also in the cultural capital of its inhabitants (for example, the educational structure). Contacts and social networks of the town's inhabitants with the university are constructed also through the medium of the TU's employees, who are themselves mainly Zvolen inhabitants, and by a dynamic group of students. An important indicator is also the economic capital which the university represents in a small town. It is expressed in employment opportunities and in the form of other material resources. The existence of the university also brings the town's inhabitants a specific cultural-social and educational dimension which is, as regards the school's orientation, different from other towns. The activities which the school and the students carry out (erecting maypoles, the folk festival, lectures, exhibitions and sporting activities) are not realized exclusively on the university grounds but are rather part of the urban space, and the town's inhabitants take part in them deliberately or casually. The urban society views them positively, as characteristic and typical of Zvolen, which is identified with them.
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