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1

Smrt a muslimské pohřební obřady v Sýrii a České republice

100%

Virágová J.

Národopisný věstník

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2012

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vol. 29_(71)

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issue 2

33-51

EN

The article deals with the ideas of afterlife belonging to the individual eschatology of the Islamic tradition, the moment of death, the meaning and specific forms of ritual cleansing of a deceased Muslim. Furthermore, space is also given to the specific significance of funeral prayers, the burial itself and rituals accompanying or immediately following the burial. Customs and ceremonies pertaining to the moment of death and subsequent rituals associated with the burial are limited to the Sunni tradition of the Hanafi and Shafi’i rites of Muslims living in Syria and the Czech Republic. .

2

Wczesnośredniowieczne maski Słowian. Obrazy zmarłych, bogów, czy rekwizyty rytualne?

100%

Szczepanik P.

Przegląd Archeologiczny

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2020

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vol. 68

163-186

XX

Masks have played an important role in human culture since the earliest times. In the present paper Slavic masks that date back to the Early Middle Ages are analyzed. The collection of artefacts consists of extraordinary finds from Opole and their somewhat later analogies from Veliky Novgorod and its surroundings, which constitutes the whole catalogue of Slavic finds. Masks are connected with different kinds of performative activities. However, I will make an attempt to prove that in the discussed chronological and cultural context they were explicitly associated with the world of the dead. Such information can be found in several written sources related to the religious beliefs of the Slavs. The article presents possible interpretation paths that allow us to see masks as images of gods, the deceased, or to interpret them as ritual props connected with annual rites, during which hosting the dead was one of the key elements.

3

The Afterlives of the 1966 and 2016 Easter Rising Commemorations

86%

Halama V.

Prague Papers on the History of International Relations

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2022

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issue 2

66-77

EN

National commemorations are historical events, too. While re-imagining the past to correspond with contemporary sentiments, they are themselves open to reinterpretation by future observers. The 50th anniversary of the 1916 Easter Rising was intended to be a liminal event, paying tribute to the veterans of the revolutionary generation while recalibrating the national narrative to be more conciliatory and less militaristic. Yet, the anniversary later became neglected as one of the sparks of the conflict in Northern Ireland and subsequently served as the grand negative example of what needs to be avoided during the preparations for the Easter Rising centenary in 2016. The organisers of this centenary eventually introduced a highly diverse programme that held inclusivity at its centre. Nonetheless, with Brexit or Covid-19 in mind, one might wonder what the afterlife of the centennial mosaic of narratives will look like. Will the popular success of the event last, or will it be overshadowed or even neglected in the future?

4

Ocalenie jakby przez ogień (1 Kor 3,15). Czyściec z perspektywy Biblii i w refleksji teologicznej

81%

Ostański P.

Poznańskie Studia Teologiczne

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2015

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issue 29

139-163

EN

Apart from the two final states after death, heaven and hell, there is a third transitional state called “purgatory”. The Church believes in it, though this term does not occur in the Bible. The aim of this paper is to present scriptural sites relating to purification after death. There are only a few texts that concern purgatory and in addition they do not point directly to it: 2 Macc 12:38-45 (prayers and atonement can help the dead), Matt 12:31-32 (certain offenses can be forgiven in the age to come) and 1 Cor 3:10-15 (there is a cleansing fire after death – different from the punishment of the damned). The message of these texts is clear: the lot of a man may be changed even after death. One can also find in the Sacred Scripture some metaphors applying to purgatory: whipping (Lk 12:47-48), imprisonment for debts (Matt 5:25-26) and leaving the netherworld (Matt 12:4). Some scholars think, the Jesus’ parable of the rich man and Lazarus (Lk 16:19-31) also reveals the mystery of the final purification. Although the Church believed in purgatory from the very beginning, she formulated her doctrine of faith on purgatory especially at the Councils of Florence (1439) and Trent (1547). What the Church teaches is that there is a purification that occurs after death for all who die in God’s friendship but who have not been sufficiently purified for the glory of heaven. The purification can involve some kind of pain or discomfort (poena damni – punishment of temporary rejection and poena sensus – punishment of the senses). Martin Luther and the Protestants reject the doctrine of purgatory. They argue that if a man had to suffer in purgatory, the sacrifice of Jesus Christ would be incomplete and insufficient. The Catholic answer to the dilemma is that salvation assumes two steps: forgiveness of sins and transformation of life. The former occurs immediately, the latter needs time. God changes people and actually makes them righteous. Only when they are entirely sanctified and fully perfected, they are truly fit to enjoy the beatific vision of heaven. And what about people who die before they have been thoroughly transformed? The Catechism of the Catholic Church (1032) encourages the faithful on earth to assist those being purified and to offer prayers, above all the Eucharistic sacrifice, almsgiving, indulgences, and works of penance undertaken on behalf of the dead.

5

Zaświaty – nieistniejące czy niepoznawalne? Tłumaczenie jako zysk interpretacyjny na przykładzie Trenu X Jana Kochanowskiego

72%

Zbądzki J.

Filologia Polska. Roczniki Naukowe Uniwersytetu Zielonogórskiego

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2015

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vol. 1

31-38

EN

The idea of the research is to state how the translation of a poem may influence its interpretation. The excerpt of Lament X [Tren X] by Jan Kochanowski was studied for this purpose. The analysis is focused on the concept crucial to the poem, which is space, side, direction – its etymological meaning and philosophical consequences resulting from it. Then, the original text is compared to modern English translations, especially to the unconventional work of Barańczak and Heaney. The comparison is made by using hermeneutic methods in translation studies. The study shows that translation is not separated from the Lament X [Tren X], moreover, it might be helpful in understanding it, hence the interpretation benefits from the translation. As a result, the author suggests a new interpretation of a poem.

PL

Ideą badań jest przedstawienie, w jaki sposób tłumaczenie utworu poetyckiego może wpływać na jego interpretację. W tym celu dokonano analizy fragmentu Trenu X Jana Kochanowskiego. Skoncentrowano ją na kluczowym dla dzieła pojęciu strony – jego znaczeniu etymologicznym i płynących z niego filozoficznych skutkach. Następnie, korzystając z hermeneutycznych metod w translatologii, porównano oryginalny tekst ze współczesnymi przekładami angielskimi, zwłaszcza z niekonwencjonalną wersją Barańczaka i Heaneya. Badania wykazały, że tłumaczenie nie jest rzeczą odrębną wobec pierwowzoru i może pomagać w jego zrozumieniu, stanowi zatem zysk interpretacyjny. Na tej podstawie autor proponuje nowe odczytanie utworu.

6

Swoistość ludzkiej kultury - wampiryzm

72%

Tomczyk J., Dygudaj A.

Studia Ecologiae et Bioethicae

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2008

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vol. 6

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issue 1

77-91

EN

Every myth, regardless of its nature, refers back to some event placed in illio tempore. By this fact it constitutes a pattern to all situations and activities in which the event may reappear, the myth can degrade into an epical legend, a ballad or a roman, but it can also survive in a limited form in superstitions, customs and longings without losing neither its structure nor its meaning. In the history of mankind, the perception contributed to the formation of culture - the total of artifacts, both material and immaterial (spiritual or symbolic), these achievements, characteristic for particular society, constitute a model of social behavior. While interpreting the external world people relied on supernatural explanations to some extent, which depended on the level of intellectual development. Initially many facts were explained with the interference of dark, demonic powers, adopting diverse forms in people’s imagination, thanks to such interpretation of reality the vampire was born to existence. The vampire has undergone a peculiar evolution, the features of its character often changed and the figure was many times reborn in varied forms. Settled in present times, the silhouette of the vampire remains realistic in some people’s minds and has no tendency to modify. Its presence in modern times is mainly perceptible through the creation and development of vampire - worshiping sects. The following thesis is aimed to present the evolution of beliefs and picture of the vampire, as well as ancient practices and ways of treating people suspected of vampirism, the text enables a close look into the structure and functioning of modern vampire-related cults, it also attempts to explain the phenomenon of vampirism and its continuously increasing popularity.

7

Starotestamentalne „zaświaty” jako mundus inversus

72%

Paszko P.

Polonia Sacra

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2021

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vol. 25

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issue 2

EN

The ancients’ imagination of what the afterlife looked like can be interpreted differently. This paper shows what Old Testament beliefs were about “the beyond” against the background of the universal human concept known as mundus inversus (“world upside down”). This idea is not only well suited to present some biblical texts in a wider cultural perspective, but thanks to its universal and interdisciplinary character, it can be a starting point in research for new directions in biblical interpretation. In fact, “the afterlife” is commonly perceived as a “world turned upside down”.

PL

Poglądy starożytnych na temat życia pozagrobowego mogą być poddawane wielorakim interpretacjom. Niniejszy artykuł prezentuje wyobrażenia o „zaświatach” obecne w Starym Testamencie na tle uniwersalnej koncepcji, zwanej mundus inversus, czyli „świat na opak”. Idea ta nie tylko dobrze nadaje się do ukazania w szerszej perspektywie kulturowej poszczególnych fragmentów biblijnych, ale dzięki swej powszechności i interdyscyplinarnemu charakterowi może stanowić punkt wyjścia w poszukiwaniu nowych kierunków interpretacji biblijnej. Życie pozagrobowe powszechnie jawi się człowiekowi jako „świat odwrócony do góry nogami”.

8

Motyw ofiary w bajkach z wątkiem T 651 „Diabeł parobkiem”

72%

Piotrowski R.

Literatura Ludowa

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2019

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vol. 63

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issue 3

33-46

PL

Głównym założeniem pracy jest próba uzasadnienia trafności tezy, według której w bajkach z wątkiem T 651 „Diabeł parobkiem” dochodzi do zawarcia umowy pomiędzy zaświatami – reprezentowanymi przez postać diabła, a człowiekiem – gospodarzem. Natomiast motyw kradzieży chleba jest tak naprawdę zawoalowanym motywem ofiary dla świata demonicznego o archaicznej proweniencji. Do analizy posłużą wybrane narracje z wątkiem T 651, chociaż aspekt kradzieży pieczywa – ofiary, a wreszcie służby występuje praktycznie we wszystkich jego realizacjach.

EN

The article argued for the thesis that, in the fairy tales with the theme T 651 "The Devil as a Farm-hand", there is an agreement between the otherworld, represented by the devil, and the host human. Simultaneously, the motif of stealing bread is actually a veiled motif of sacrifice for a demonic world of archaic provenance. The author analyses selected narratives with the T 651 theme although stealing bread, that is the victim, and the service is present in practically all of its realizations.

9

The Tibetan Fiery Way to Nirvāṇa: Reflections on Old Tibetan mya ngan

58%

Białek J.

Rocznik Orientalistyczny

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2017

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issue 2

10

Biblijny symbol piekła w egzystencjalnym ujęciu Paula Tillicha

58%

Lorek P.

Verbum Vitae

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2019

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vol. 36

315-331

EN

The article contributes to the reconstruction of Paul Tillich’s view of the symbol of hell. It analyzes such issues as the resurrection of the body, the continuity of an individual’s awareness, the postmortem dualism of individuals’ fate as well as the conception of hell in its temporal and ultimate, as far as the experience of an individual is concerned, dimension. By introducing the negation of both discontinuity and continuity between the ultimate and the temporal, Tillich deliteralizes particular eschatological notions and shows their symbolic value, which elucidates the existential situation of an individual in his or her finitude and estrangement, as well as in surpassing temporality reality.

PL

Artykuł stanowi przyczynek do rekonstrukcji poglądu Paula Tillicha odnośnie do symbolu piekła. Podejmuje analizę kwestii zmartwychwstania ciała, ciągłości świadomości jednostki, pośmiertnego dualizmu losów jednostek i wreszcie samej koncepcji piekła w jej doczesnym i ostatecznym, jeśli chodzi o doświadczenie jednostki, ujęciu. Tillich poprzez wprowadzenie negacji nieciągłości i ciągłości między tym, co ostateczne a tym, co doczesne, deliteralizuje poszczególne pojęcia eschatologiczne i ukazuje ich symboliczną wartość, rozświetlającą egzystencjalną sytuację jednostki w jej skończoności i wyobcowaniu, także w przekraczalnej doczesność rzeczywistości.

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Smrt a muslimské pohřební obřady v Sýrii a České republice

Wczesnośredniowieczne maski Słowian. Obrazy zmarłych, bogów, czy rekwizyty rytualne?

The Afterlives of the 1966 and 2016 Easter Rising Commemorations

Ocalenie jakby przez ogień (1 Kor 3,15). Czyściec z perspektywy Biblii i w refleksji teologicznej

Zaświaty – nieistniejące czy niepoznawalne? Tłumaczenie jako zysk interpretacyjny na przykładzie Trenu X Jana Kochanowskiego

Swoistość ludzkiej kultury - wampiryzm

Starotestamentalne „zaświaty” jako mundus inversus

Motyw ofiary w bajkach z wątkiem T 651 „Diabeł parobkiem”

The Tibetan Fiery Way to Nirvāṇa: Reflections on Old Tibetan mya ngan

Biblijny symbol piekła w egzystencjalnym ujęciu Paula Tillicha