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1

SOCIOCULTURAL ROLE OF CATHOLIC SCHOOLS IN GERMAN TOGO (1892-1914)

100%

Piwowarczyk D.

Forum Teologiczne

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2022

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vol. 23

81-92

PL

Artykuł dotyczy społecznej i kulturowej roli Zgromadzenia Słowa Bożego (SVD) w niemieckim Togo – katolickiego zakonu misyjnego, który rozpoczął swoją działalność w kolonii w 1892 r., a konkretnie znaczenia jego szkół dla niemieckiego projektu kolonialnego w tej części Afryki. Autor stara się uzasadnić tezę, że misje chrześcijańskie były faktycznie kluczowe dla ówczesnych państw kolonialnych jako operatorów – głównie poprzez swoją pracę edukacyjną – kapitału kulturowo-symbolicznego, który jest niezbędny do prawidłowego funkcjonowania każdej organizacji o charakterze państwowym. Misja SVD wywarła znaczący wpływ na życie społeczne kolonii poprzez sieć zakładanych przez siebie konkurencyjnych szkół, na które uzyskiwała również dużą część środków finansowych przekazywanych przez rząd kolonialny. Znaczenie szkół misyjnych dla projektu kolonialnego z jednej strony i ich zależność od finansowania rządowego, z drugiej, były również ważnymi czynnikami w rozstrzygnięciu wielowymiarowego sporu prawnego między zakonem a władzami państwowymi (1903–1907). Jednym z istotnych elementów sukcesu edukacyjnego misjonarzy SVD w Togo było autentyczne zainteresowanie elit tubylczych zdobywaniem wykształcenia w stylu zachodnim, zwłaszcza na południu kolonii, która od wieków była poddana wpływom europejskim.

EN

This article concerns the social and cultural role of the Society of the Divine Word (SVD) in German Togo ‒ the Catholic missionary order that commenced its operations in the colony in 1892 ‒ and specifically the importance of its schools for the German colonial project in that part of Africa. I seek to substantiate the thesis that Christian missions were, in fact, vital for modern colonial states as holders ‒ mainly through their educational efforts ‒ of cultural/symbolic capital that is imperative for a proper functioning of any polity. The SVD mission made a considerable impact on social development of the colony through a network of competitive schools that it established, and for which it also secured a large part of the financial resources provided by the colonial government. The importance of mission schools for the colonial project, on the one hand, and their reliance on government funding, on the other, were also important factors in the settling of a protracted conflict about social justice between the order and the government (1903-1907). One essential component of the educational success of the SVD missionaries in Togo was a genuine interest of indigenous elites in the acquisition of Western-style education, especially in the south of the colony, which had been exposed to direct European influences for centuries.

2

Antropolog v tramvaji: "Chcete si sadnúť, ujo?" : lingvistické interakce a příbuzenské termíny v bratislavské tramvaji

86%

Skupnik J.

Český lid: etnologický časopis (Český lid: Ethnological journal)

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2019

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vol. 106

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issue 2

253-261

EN

In Slovak, an older man might be addressed as ujo, which is originally a kinship term meaning uncle. But there is another term, strýko, meaning uncle, too, which is reserved for family members. Both terms were originally used for family members, like in the dialect of Kurov area, where stryko was used for FB and ujo for all the other members of Ego’s 1st ascending generation. Th e distinction was connected to a patrilocal residence pattern where FB (stryko) was living in the same household as Ego while other related men addressed as ujo (MB, MZH, FZH) were living in diff erent households. With the change of the post-marital residence pattern to a neolocal one, the semantic distinction was no longer necessary, all the men of the 1st ascending generation began to be called strýko and metaphorically related men continued to be addressed by the term ujo (the distinction between the terms teta-stryna, meaning aunt, took a similar path). A change in one part of the culture (post-marital residence) caused changes in a diff erent part (kinship terms). Other possible changes in terminology connected to contemporary social arrangements (like ‘friend with benefi ts’ as benefi tko) are also considered.

3

On the tenors of the symphony of nature-culture

58%

Dahlig P.

Interdisciplinary Studies in Musicology

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2009

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issue 8

109-118

PL

The question of nature-culture and music is approached in the text from several perspectives as points of gravity and profiles, as the ‘tenors’ of considerations of the nature-culture relationship within the context of musical behaviours: 1) the biological tenor - culture as the simulation or imitation of nature (the dominant feature of the art of the Palaeolithic and the rituals of the Neolithic; derivatives in agrarian cultures); in this context, all musical behaviours, the kinetic, verbal, social and symbolic were centred around obtaining and celebrating crops - the results of purposeful activity, patient waiting and the benevolence of supernatural powers. The joy from a powerful hope in the survival of a community through abundant harvests seems to have been the source of the synergy (mutual stimulation) of all the components of socio-musical events, collective rituals and free individual expression. 2) the social tenor, where verbal-dance-musical behaviours (generally speaking - amusement) serve to ‘hew off and distinguish an individual within a group (‘nature’). Thus the nature-culture relationship is translated or reflected in the interplay between the collective and the individual. The dance itself is a play between the (‘natural’) group action and the (‘cultural’) individualised performance. The oscillation between the action of a group and the display of an individual also occur in whirling dances of couples interspersed with individual sung ditties. The social tenor, the transition from collective nature to a culture that is also individual, also concerns the practising of song repertoire, and it is an important factor in understanding cultural change. 3) the conscious-psychological tenor, in which music and musical behaviour are conscious manifestations of culture within historical processes, without necessary references to nature. The fundamental question in this aspect of discussion is the relative extent to which culture is given or created. There is no doubt that nature is given to man, whilst culture needs time. Reflection on the link between music and the social environment leads to the conclusion that nature tightens, while culture loosens, music’s bond with the situational-social context that is strictly ascribed to it. 4) the structural tenor of the musical work/behaviour, which highlights the microworld of nature-culture, particularly the oscillation of openness/change and closedness/ constancy of musical works or behaviours. The nature-culture model can be referred to the logic of development or stylistic change in musical output itself. Following that quartet of tenors, it is worth posing the question as to whether there exists a fifth, linking all the previous four, a ‘cosmic’, theological tenor in the symphony of nature-culture; in other words, whether there exists a ‘school’ of tenors.

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1 Forum Teologiczne

1 Interdisciplinary Studies in Musicology

1 Český lid: etnologický časopis (Český lid: Ethnological journal)

1 Dahlig P.

1 Piwowarczyk D.

1 Skupnik J.

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SOCIOCULTURAL ROLE OF CATHOLIC SCHOOLS IN GERMAN TOGO (1892-1914)

Antropolog v tramvaji: "Chcete si sadnúť, ujo?" : lingvistické interakce a příbuzenské termíny v bratislavské tramvaji

On the tenors of the symphony of nature-culture