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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.
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This paper aims to present how the past is viewed in contemporary cultural and social narratives, and defines contemporary attitude to the past among Poles. My deliberations are placed in the context of the present-day society/culture and their constituting processes, namely the phenomenon of forgetting the past, democratization of the past, its privatization/individualization, commodification of the past and new ways of experiencing it. The paper will specifically concentrate on the archaeological past - that is the past created by archaeologists, and on archaeological heritage. It address three crucial issues, namely: (1) how changes in the historical context of post-1989 Poland influenced the emergence the renaissance of the past and different narratives about it; (2) what are the most important and widespread forms of presenting and/or experiencing the archaeological past in the present?, and (3) what are the main motivations that lie behind contemporary Poles interest in the past, archaeological heritage and activities undertaken around it? Finally, it is argued that the changes in the people’s attitudes towards the past have led also to a transformation in the hierarchy of aims and methods in education and dissemination of the knowledge about the past within institutions concerned with the past on a professional level.
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