Search results

1

Prezentacja badań niematerialnego dziedzictwa kulturowego w Muzeum Narodowym Rolnictwa w Szreniawie

100%

Jełowicki A.

Zbiór Wiadomości do Antropologii Muzealnej

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2019

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issue 6

PL

This text will discuss the activities of the National Museum of Agriculture and Food Industry in Szreniawa (abbreviated to the Museum in Szreniawa) in the field of research, documentation of intangible cultural heritage and the dissemination of knowledge about it. This is only a presentation of findings which in the future may become the basis for deeper analysis or broader synthesis. The research mainly focused on the role the facilities play or are to play in the museum. Today, it is important to classify and present various undertakings of this institution.

2

Zwyczaje religijne i miejsca kultu jako elementy niematerialnego dziedzictwa kulturowego Pomorza Wschodniego

100%

Stachowiak A.

Łódzkie Studia Etnograficzne

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2016

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vol. 55

PL

Artykuł streszcza wyniki dotychczasowych badań prowadzonych na Pomorzu Wschodnim, dotyczących zjawisk religijnych i miejsc kultu jako elementów niematerialnego dziedzictwa kulturowego. Chociaż sama religia nie jest objęta Konwencją UNESCO w sprawie ochrony niematerialnego dziedzictwa kulturowego, praktyki kulturowe i kulturowe środki wyrazu są silnie inspirowane tradycją religijną i wiarą. Dla ściślejszej systematyzacji problematyki dokonano podziału omawianych zjawisk na trzy grupy tematyczne (domeny): miejsca (przestrzeń), gesty (praktyki), rok kościelny i obrzędowy (czas), przy czym pierwszą grupę opisano szczegółowo na podstawie zebranego materiału etnograficznego.

EN

The paper refers to the results of previous fieldwork referring to religious phenomena and places of worship as part of intangible cultural heritage in Eastern Pomerania. Even though religion is not strictly included in the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage, cultural practices and cultural means of expression are strongly inspired by the religious tradition and faith. For more precise systematization of the discussed issues, these phenomena are classified into three thematic groups (domains): places (space), gestures (practice), the ritual year (time). The first group is described in detail on the basis of ethnographic material.

3

Niematerialne dziedzictwo kulturowe na terenach postmigracyjnych (na przykładzie Pomorza)

100%

Kwaśniewska A.

Łódzkie Studia Etnograficzne

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2016

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vol. 55

PL

Na Pomorzu po 1945 roku została przerwana ciągłość osadnicza (z wyjątkiem Kaszub i Kociewia). Nowi osadnicy przynieśli część dorobku materialnego i większość niematerialnego. Połączyli je z zastanym, obcym narodowo i kulturowo dziedzictwem materialnym. Prowadzone przez autorkę wraz zespołem od 2013 roku badania pokazują, że na terenach postmigracyjnych mamy do czynienia z wyspowym i mozaikowym dziedzictwem niematerialnym, które jest wypadkową zwyczajów przywiezionych tu przez osadników z różnych części kraju, a także wzorów przekazywanych przez środki masowego komunikowania. Jego specyfika i intensywność zależą od następujących czynników: pochodzenia regionalnego i narodowego osadników oraz ich liczby w danej miejscowości; działalności instytucji podtrzymujących lub wymyślających dziedzictwo i tradycję; aktywności społeczności lokalnych, a zwłaszcza lokalnych liderów; aktualnych trendów kulturowych i politycznych. Grupami wyróżniającymi się na terenach postmigracyjnych są Kaszubi i Ukraińcy. Mieszkając w większych skupiskach, zachowują język, wyznanie religijne i związaną z nim obrzędowość doroczną, dowcipy, żarty. Do „autochtonizacji kaszubskiej” osadników przyczynia się działalność stowarzyszeń, domów kultury, szkół, muzeów. Także Kurpiowie mieszkający w miejscowości Klęcino w gminie Główczyce (pow. słupski) kultywują kulturę regionu pochodzenia. Tam, gdzie żadna z grup nie jest dominująca, mamy do czynienia ze zjawiskiem wymyślania tradycji lub sięgania do dziedzictwa kulturowego dawnych mieszkańców, np. mennonickiego na Żuławach.

EN

The continuity of settlement in Pomerania (with the exception of Kashubia and Kociewie) was interrupted after 1945. New settlers brought with them some of the tangible and most of the intangible heritage material. They combined them with an existing heritage material, which was nationally and culturally foreign to them.Research conducted by the author and her team from 2013 shows that the intangible heritage in post-migration areas is insular and mosaic in its character, which is the net result of customs imported by settlers from various parts of the country, as well as the patterns provided by means of mass communication. Its specificity and intensity depend on the following factors: the regional and national origin of the settlers and their number in a given locality; the activities of institutions which support or invent heritage and tradition; the activity of local communities, especially local leaders; the current cultural and political trends. The Kashubians and Ukrainians are distinctive as groups in post-migration areas . Living in larger agglomerations, they retain the language, religion and the related annual rituals, sayings and jokes.The activities of various associations, community centres, schools and museums contribute to the “Kashubian autochtonization” of the settlers. Also members of the Kurpiowie group living in the village of Klęcino in the municipality of Główczyce (Słupsk district) cultivate the culture of the region of their origin. Where none of the groups is dominant, we are dealing with the phenomenon of inventing traditions or reaching to the cultural heritage of the region’s ancient inhabitants, for example the Mennonites in Żuławy.

4

The Role of Stakeholders in Practicing Intangible Cultural Heritage: The Example of the Koniaków Lace

100%

Czerwińska K.

Literatura Ludowa

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2023

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vol. 67

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issue 3-4

35-55

EN

This article analyzes activities focused on cultural heritage resources, undertaken from a local position. The theoretical considerations refer to the example of the Koniaków lace. This handicraft, despite the changing reality, for more than 100 years has continuously been a manifestation of the region’s tradition. Local lace makers adapt their forms to new emerging needs. The educational or commercial activity concentrated around the lace makes this skill an important bonding element for the local community. The lively activity of dissemination and promotion of the Koniaków lace resulted in an entry to UNESCO’s National List of Intangible Cultural Heritage in 2017. The Koniaków lace also became one of the elements representing the Silesian region at the 2022 EXPO in Dubai. These events are the result of cultural policies implemented at the level of the institution and the result of the activity of the local community, influencing and shaping the frequently emotional relationships within it. The purpose of this article is to present practices using Koniaków lace, which are related to such issues as cultural policy, heritage management, or community empowerment.

5

Institucionalizace folklorismu v českých zemích

100%

Jančář J.

Národopisná revue (Journal of Ethnology)

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2015

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vol. 25

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issue 4

273 - 277

EN

The term “folklorism” comprises a wide spectrum of the so-called second existence of folk culture: from the production of folk costumes and the revival of folklore expressions, customs and habits to the renewal of traditional handicraft techniques. Even though many folklore expressions accompanying the entertainment and social activities were used as early as in the late-18th century, the first attempts to institutionalise these interests came only with the development of club activities in the late-19th century. Folklorism and transformations of traditional folk expressions became a theme for the research fellows at universities and academic institutes in the late-20th century. It was Oldřich Sirovátka who paid attention to folklorism in our country. He emphasized that folklorism could be observed and evaluated solely as part of the complete cultural and social life. The foundation of the National Institute of Folk Culture in Strážnice in 1990, which is directly controlled by the Ministry of Culture, was important for research on this realm. An impetus for this was brought by the UNESCO document known as the Recommendation on the Safeguarding of Traditional Culture and Folklore. The result of research on folk traditions awakes the interest of the wide public that chooses and prefers particular items from contextual and complex expression of folk culture according to its interests. This results in activities which we call folklorism with regard to their bound to folk tradition.

6

A Living Nation or a Mythological Image? About the Chudes in Norwegian Folklore

88%

Larsen R.

Kultura i Edukacja

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2019

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issue 4(126)

9-22

EN

The objective of this article is to consider legends or oral narratives in Norway which deal with the Chudes. Who were the Chudes - an important nation acting in a particular historical context or a mythological image? In order to answer this question it is necessary to examine different references to the Chudes preserved in Norwegian legends and historical sources. Here I consider the following tasks: 1) to clarify the meaning of the word ‘Chude’ in Norwegian culture; 2) to analyze legends about the Chudes in order to pick out the main plot-constructing elements. Legends are narratives which claim to be true and are usually connected to well-known places and people. Migrating legends are narratives which have been narrated in many places and for a long period of time. This also concerns legends narrating about the Chudes. This article discusses the effect on the percentage of truth in the narratives. For fifteen years I have taken the lead in doing research work at UiT (The Arctic University of Norway), the Institute of Teacher Education and Pedagogy, where my students and I collected several hundred legends, mainly from Northern Norway. The reason why pedagogy students were involved in this work is that legends can be applied as a method of knowledge development. It will be helpful when the students become trained teachers and face their own pupils at primary and lower secondary schools. Interest in legends can strengthen skills and content awareness, being at the same time a gateway to establishing knowledge structures.

7

Visualisation of Intangible Data of the Cultural Heritage in Field Research and Hermeneutic Analysis

88%

Murín I.

Ethnologia Actualis

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2014

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vol. 14

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issue 1

60-77

EN

Ethnology and cultural anthropology are characterized by the field research and ethnographic collection of material. Recording and transcription seem to be issues of ethnoscience that have already been resolved many years ago. The relevance of their use in science, e.g. by intercultural comparison,was getting lost with the use of more illustrative and available photo and film recording. Later on, the complicated schemes of interpretation of the empirical knowledge were a burden for the disciplines themselves; they were literally overloaded by sign systems. The issues have been methodologically addressed by resignation to the descriptive documentation. This paper is pointed at the methodological discourse of the visual documentation, visual data analysis and interpretation in research of the cultural heritage.

8

O wieloznaczności dziedzictwa muzycznego Podhala

88%

Małanicz-Przybylska M.

Rocznik Antropologii Historii

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2016

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issue 9, Dziedzictwo kulturowe

87–108

XX

My article is based on the ethnographic fieldwork, which I conducted between 2011 and 2015 in Podhale region. Analysing my interlocutors’ statements and behaviours, I try to explain what, for modern Górale (people living in the Polish Tatra Mountains), makes up an intangible cultural heritage. My interviewees however would never use this term. Instead, they prefer to call it tradition. Nevertheless I try to indicate that Górale tradition has a lot in common with the institutional meaning of intangible heritage. There is no easy and clear answer to the question ‘what is tradition for the Górale today?’. One way to do so, however, is to combine three aspects which only seemingly are exclusive. The first facet refers to the requirements, which are made (in the opinion of the Górale) by ‘salvaging’ institutions, such as UNESCO or by juries at folklore competitions, etc. The second image of tradition is connected with the exploitation of Górale tradition, a crucial factor in the region, since tourism is the main source of the income. The third understanding of the tradition can be named the ‘local’ one. It is linked with the inner, everyday lives of the Górale community. In this article I present examples taken from the musical space of the modern Podhale region, but I am sure that my statements can be easily applied to any other components of the contemporary culture of the Górale. My conclusion is that these three understandings of Górale tradition are in everyday life strictly connected, and together they build up a coherent unity, which realizes and actualizes itself in common practices and actions.

9

Działania na rzecz ochrony niematerialnego dziedzictwa kulturowego na przykładzie obrzędu brodacze ze Sławatycz

88%

Smyk K.

Łódzkie Studia Etnograficzne

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2016

|

vol. 55

EN

Part one of the article reconstructs the definition of intangible cultural heritage protection, based on the UNESCO Convention of 2003 and the Polish guidelines on applying for registration in the National List of Intangible Cultural Heritage. Part two briefly describes the ritual of brodacze [literally: bearded men] – traditional New Year’s caroling – as practised in Sławatycze (Biała Podlaska district, Lublin province). Part three systematically discusses successive measures aimed at preserving the brodacze ritual that have been taken since the 1980s by the local community cultural centre, local cultural managers and the town authorities in consultation with the depositaries of intangible cultural heritage. In conclusion, the author complements the definition of protection with the elements practised in maintaining the brodacze tradition and poses some problems for consideration: the subjective aspect of heritage protection, the concept of educational measures, and the potential of protective measures practised in Poland.

PL

W pierwszej części artykułu zrekonstruowano definicję ochrony dziedzictwa niematerialnego na podstawie Konwencji UNESCO z 2003 roku oraz obowiązujących w Polsce wytycznych do składania wniosku o wpis na Krajową listę niematerialnego dziedzictwa kulturowego. W drugiej części w skrócie scharakteryzowano obrzęd brodaczy ze Sławatycz (pow. Biała Podlaska, woj. lubelskie) – tradycyjne kolędowanie noworoczne. W trzeciej części omówiono systematycznie kolejne typy działań służących ochronie obrzędu brodaczy, jakie od lat osiemdziesiątych XX wieku podejmuje miejscowy dom kultury, lokalni animatorzy oraz władze miasta w porozumieniu z depozytariuszami niematerialnego dziedzictwa kulturowego. W podsumowaniu autorka uzupełnia definicję ochrony o elementy praktykowane w podtrzymywaniu tradycji brodaczy, a także poddaje pod rozwagę kilka problemów: podmiotowego aspektu ochrony dziedzictwa, pojęcia działań edukacyjnych oraz potencjału praktykowanych w Polsce działań ochronnych.

10

Safeguarding China's intangible cultural heritage. Selected international law regulations

88%

Kowalska S.

The Lawyer Quarterly

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2016

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vol. 6

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issue 3

170-180

EN

Intangible cultural heritage plays a significant role in the existence, sustenance and development of society. This paper presents selected phenomena and elements of the cultural heritage of China. It is a country with a unique history, tradition and culture. New research demonstrates ties and mutual cultural influence between societies which were previouslybelieved to have developed in isolation. However, actions for the protection of cultural heritage, both on a national and international scale, must be implemented with consideration for the depositaries of traditional skills and knowledge. Moreover, it is important to enter into dialogue and international cooperation based on mutual respect and regard for cultural diversity.

11

Pejzaż dźwiękowy i praktyki audytywne czasu wojny (wówczas i współcześnie)

75%

Szalewska K.

Białostockie Studia Literaturoznawcze

|

2015

|

vol. 6

EN

The text presents a soudscape analysis of World War II. Here, the term soundscape is understood, after R. Murray Schafer, as acoustic sphere of a place and of its human community which becomes a part of intangible cultural heritage. The analysed soundscape involves wartime audio sphere of both sound senders and recipients. In order to reconstruct the aural world from the years 1939–1945, the article’s author uses autobiographic texts by such writers as Białoszewski, Głowiński, Ligocka, Nałkowska, and Waniek. Further, she later demonstrates the contemporary references to wartime soundscape, and reveals how they function to construct both historical memorials and political history.

12

„Music as Heritage: Historical and Ethnographic Perspectives”, red. Barley Norton, Naomi Matsumoto, London–New York 2019 Routledge (= SOAS Musicology Series) ISBN-10: 1138228044; ISBN-13: 978-1138228047

75%

Popławska M.

Muzyka

|

2022

|

vol. 67

|

issue 2

166-170

EN

Book Review of: Music as Heritage: Historical and Ethnographic Perspectives, eds. Barley Norton, Naomi Matsumoto, London–New York 2019

PL

Recenzja książki: Music as Heritage: Historical and Ethnographic Perspectives, red. Barley Norton, Naomi Matsumoto, London–New York 2019

13

From Folklore to Living Heritage: A Contribution to the Development of UNESCO’s Contribution to the Safeguarding of the Intangible Cultural Heritage

75%

Smeets R.

Národopisná revue (Journal of Ethnology)

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2022

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vol. 32

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issue 2

83 - 113

EN

The adoption in 2003 of the Convention for the Safeguarding of the Intangible Cultural Heritage was the major milestone in UNESCO’s action concerning intangible or living heritage (initially called folklore) that started more than fifty years ago. That Convention replaced the not entirely successful 1989 Recommendation on the Safeguarding of Traditional Culture and Folklore, the first UNESCO legal instrument in this domain. This study presents aspects of a large number of dedicated expert and statutory meetings that contributed to these texts and in UNESCO programmes such as the Living Human Treasure programme and the Proclamation of Masterpieces of the Oral and Intangible Heritage of Humanity. It tries to give an insight in the changing objectives and discourse with which experts, states and UNESCO contributed to this long history. That evolution is illustrated by the constant change in name and definition given to the subject matter itself (from “folklore” to “living heritage”) and by the changing objectives of all this action. Special attention is given to the preparation of the 2003 Convention, to its implementation after its entry into force in 2006, and to the new objectives that its Governing Organs, guided by UNESCO, have been trying to provide it with. Where appropriate, reference is made to contributions from Czech experts and the Czech Republic.

14

Languages and Dialects as Part of Regional Identity and Cultural Heritage (on the Example of the Czech Republic)

75%

Šimečková M.

Národopisná revue (Journal of Ethnology)

|

2022

|

vol. 32

|

issue 2

114 - 124

EN

The aim of the paper is to determine whether languages and their territorial dialects are intangible cultural heritage or not. Excerpts from the Convention for the Safeguarding of the Intangible Cultural Heritage have been argued, as well as specific entries on the UNESCO lists, in which languages and dialects appear as intangible cultural heritage independently or as part of more complex items. The definition of intangible cultural heritage, as formulated in the aforementioned Convention, has been found to entirely correspond to the nature of dialects – these are considered by the general public as part of cultural heritage, passed down from generation to generation, reshaped by various threatening factors, and they provide people with a sense of identity and continuity. Several options for the preservation of dialects in terms of their documentation and presentation by dialectologists and laypersons were presented. At the same time, attention was drawn to potential consequences of active protection through legislation channels, especially to the undesirable conservation of a certain state without taking into account natural language development and to the need for canonization leading to the creation of an artificial language hyper-standard.

15

Kryzys klimatyczny a lokalne praktyki wobec niematerialnego dziedzictwa kulturowego. Propozycja badań nad wybranymi zjawiskami Krajowej Listy Niematerialnego Dziedzictwa Kulturowego w Polsce z perspektywy etnoklimatologicznej

63%

Dziubata-Smykowska K.

Lud

|

2023

|

vol. 107

|

issue 1

110-141

EN

In this article, I present the assumptions of a pilot field study entitled “Analysis of the Relationship between Anthropogenic Climate Change and Local Practices towards Intangible Cultural Heritage”, which I started in the fall of 20221. The results of the research will enable a preliminary analysis of the impact of the climate crisis on traditionally established rituals and customs related to the growing season, the annual snow cycle (cf. Bolin 2009) and surface water levels. The article outlines the problem, the ethnographic area and methods, the theoretical perspectives (including ethnoclimatology and climate ethnography, Orlove et al. 2002; Crate 2011; Strauss 2018), the scope of the research work and preliminary conclusions.

PL

W artykule prezentuję założenia pilotażowych badań terenowych pt. Analiza zależności między antropogenicznymi zmianami klimatu a lokalnymi praktykami wobec niematerialnego dziedzictwa kulturowego, które rozpoczęłam jesienią 2022 roku. Zakładam, że wyniki badań umożliwią wstępną analizę wpływu kryzysu klimatycznego na ustalone tradycją obrzędy i zwyczaje związane z okresem wegetacyjnym, rocznym cyklem zalegania śniegu (por. Bolin 2009) oraz poziomem wód powierzchniowych. Artykuł nakreśla problem, obszar i metody badawcze, przyjęte perspektywy teoretyczne, m.in. etnoklimatologię i etnografię klimatu (Orlove, Chiang, Cane 2002; Crate 2011; Strauss 2018), zakres planowanych prac, a także wstępne wnioski.

16

Rewitalizacja dziecięcych gier i zabaw tradycyjnych Śląska Cieszyńskiego

63%

Szalbot M.

Łódzkie Studia Etnograficzne

|

2023

|

vol. 62

255-268

EN

The article is a report on the research conducted to diagnose the state of preservation of children’s games and traditional games in the memories of the oldest inhabitants of Cieszyn Silesia. Traditional games were examined as an element of the immaterial cultural heritage and, together with the research results, were a basis for reflecting on possible reintroductive actions. Those are aimed at maintaining the knowledge of these games and game-related behaviours, especially among the children, in order to practice games stemming from local cultural traditions in such a way as to teach them about the cultural heritage of the region.

PL

Artykuł stanowi sprawozdanie z badań diagnozujących stan zachowania dziecięcych gier i zabaw tradycyjnych we wspomnieniach najstarszych mieszkańców Śląska Cieszyńskiego. Rozpatrując je jako element niematerialnego dziedzictwa kulturowego oraz wykorzystując wyniki badań, podjęto refleksję nad założeniami działań rewitalizacyjnych, które mają na celu podtrzymanie znajomości oraz wdrażanie – szczególnie najmłodszych – w praktykowanie niegdyś popularnych zachowań zabawowych wywodzących się z lokalnych tradycji kulturowych w sposób, który umożliwi przekazanie im wiedzy o dziedzictwie kulturowym regionu.

17

Patrymonializacja, „UNESCOizacja” i polityka. Trajektorie tańca tradycyjnego w systemie ochrony niematerialnego dziedzictwa kulturowego

63%

Dziubata K.

Kultura Współczesna. Teoria. Interpretacje. Praktyka

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2020

|

vol. 111

|

issue 4

174-192

EN

This article describes the relationship between the global protection system of intangible cultural heritage and practising dance at the regional and local levels. It is analysed on the example of traditional wedding dances from the region of Wielkopolska (Greater Poland), i.e. wiwat, przodek, and chodzony (równy). The aim of this analysis is to study UNESCO’s policy and the consequences of applying the protection system of intangible cultural heritage to traditional dance. The author points out that once the traditional dance is recognised as an element of cultural heritage the process of patrimonialisation starts. Consequently, the dance is incorporated in various socio-cultural processes that affect its meaning, form, and how it is practised. By referring to the concepts of patrimonialisation, intangible cultural heritage, and ‘UNESCOisation’, the text discusses the multi-context functioning and the diversified use of the traditional dances from Wielkopolska from three ethnographic regions: Biskupizna, Szamotuły, and Region Kozła (the Goat Region). The author argues that the varied trajectories in the patrimonialisation of the traditional dance can bring both positive effects (strengthening the local identity, raising the awareness of one’s own cultural heritage and its value) and possible risks (interference of external agencies, internal conflicts, symbolic and practical changes).

18

Zabawy, gry i sporty tradycyjne. Potencjał i możliwości ich wykorzystania w działalności muzealnej

63%

Prabucki B.

Studia Lednickie

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2018

|

vol. 17

63-86

EN

This paper deals with the subject of traditional sports and games (in international literature also called TSG) and the possibility of using them in the contemporary museums’ activities. The author starts with a short description of the significance of sports, games and plays in the history of mankind and the difference between ritual plays and spontaneous games of the past and the contemporary, professional sport — typical for modern times and associated with globalization. Then attention is paid to the particular form of sport — traditional sports and games (TSG) — and their meaning as a cultural reaction to the global threats of homogenization, also visible in modern sport. He also explains why we should protect and promote these sports and games. In the main part of this paper the author aims at indicating the potential and the examples of practical use of TSG in the museum context — as an important part of the intangible cultural heritage, museum education and museum cultural tourism. Then, he describes the selected examples of museums and other institutions in which TSG are used in the described contexts. Finally he focuses on the particular institution — the Museum of the First Piasts at Lednica in Poland, describing the selected examples of putting traditional sports and games in practice there and treating them as an important part of this Museum’s offer.

19

Spycimierskie kwietne dywany na Boże Ciało – typologia i symbolika wzorów

63%

Smyk K.

Biuletyn Uniejowski

|

2019

|

vol. 8

35-65

PL

Celem artykułu jest prezentacja tradycji sypania kwietnych dywanów na Boże Ciało w Spycimierzu (województwo łódzkie, powiat poddębicki, gmina Uniejów) w jednym aspekcie, jakim jest interpretacja symboliki stosowanych wzorów. Autorka posłużyła się w tym celu materiałami fotograficznymi, które zebrała podczas uroczystości Bożego Ciała w 2018 roku, jak też wypowiedziami mieszkańców parafii Spycimierz, nagranymi między innymi przez autorkę w 2018 roku. W pierwszej części tekstu omówiono stan badań nad opisywaną tradycją. Dla uporządkowania rozważań Autorka proponuje spycimierskie kwietne dywany analizować jako tekst kultury, czemu poświęca drugą część artykułu. W ostatniej, zasadniczej części, zaproponowano typologię wzorów i kolejno zarysowano analizę ich treści: figury geometryczne, wzory floralne, wzory zoomorficzne, wzory antropomorficzne, motywy chrześcijańskie, symbole patriotyczne oraz elementy werbalne.

EN

The aim of the article is to present the tradition of creating flower carpets for the Corpus Christi feast in Spycimierz (Łódź voivodeship, Poddębice county, Uniejów commune) from one perspective: interpretation of the symbolism of the patterns employed. In order to achieve this goal, the author uses the photographic material collected during the Corpus Christi feast in 2018 and interviews with the inhabitants of Spycimierz parish, recorded among others by the author in 2018. In the first part of the text the author presents the state of research on the analysed tradition. For the sake of organization of the discussion, the author proposes that the flower carpets of Spycimierz should be studied as culture texts, to which the second part of the article is devoted. In the final, main part, the author specifies groups of patterns and analyses their content successively: geometrical figures, floral patterns, zoomorphic patterns, anthropomorphic patterns, Christian motifs, patriotic symbols and verbal elements.

20

Wybrane zagadnienia z dziejów tradycji zdobienia trasy Bożego Ciała w parafii Spycimierz

63%

Wójcik T.

Biuletyn Uniejowski

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2023

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vol. 12

135-158

EN

The aim of this article is to discuss three issues connected with the tradition of decorating the route of the Corpus Christi procession in the parish of Spycimierz. It first presents an outline of the history of the parish and the villages that it comprises today. Next, it highlights the origins of this tradition and reconstructs the six routes that the Corpus Christi procession followed over the past 50 years. It also explains the rules used by the local community in choosing the route.

PL

Celem niniejszego artykułu jest przedstawienie trzech zagadnień związanych z dziejami tradycji ubierania (zdobienia) trasy procesji Bożego Ciała w parafii Spycimierz. Tekst otwiera zarys dziejów parafii oraz miejscowości współcześnie ją tworzących. Autor analizuje kwestię genezy i okresu narodzin zwyczaju oraz rekonstruuje sześć tras, po których wędrowała procesja Bożego Ciała w parafii Spycimierz podczas ostatniego półwiecza. Wskazuje także reguły, którymi miejscowa społeczność kierowała się, ustalając przebieg trasy.

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