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Baba Jaga, Kościej Nieśmiertelny i inne postacie władające magią w rosyjskich baśniach magicznych a wiedźmy i czarownicy Grimmowscy

100%

Ucherek D.

Prace Literackie

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2018

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vol. 58

249-271

EN

The article is an analysis of the images of magic-wielding characters in Russian magic fairy tales. The basis of this analysis is a set of fairy tales collected by Alexander Afanasyev. The author focuses primarily on the characters of Baba Yaga and Koschei the Immortal, pointing in particular to the ambiguity of the former. She can be seen as a witch, a demon and deity, as an antagonist — just like other fairy tale witches — but also as a donor, tester, and catalyst of the protagonist’s evolution. In the case of Koschei, although he always turns out to be an antagonist, what deserves attention is the level of his power — much higher than in the case of “lower-order” sorcerers — and the motif of the seven-stage soul hiding as the source of immortality. Also considered is the image of dragons, characteristic of Slavic fairy tales — perceived in this cultural circle as chthonic beings, related to snakes and in opposition to birds, i.e. uranic beings. In the course of the analysis, the author also compares the images of magic-wielding characters in Afanasyev’s collection with those gathered by the Brothers Grimm.

2

Jerzy Grotowski i pedagogika

67%

Nalaskowski A.

Roczniki Pedagogiczne

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2017

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vol. 9(45)

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issue 1

151-164

PL

Artykuł jest próbą porównania struktury dwóch procesów zmian; procesów wiodących do skrzywienia idei, które je wygenerowały. Na poziomie pewnej metaprzenośni zostały z sobą zestawione dwa niemal nieporównywalne podmioty. Pierwszym z nich jest słynny na świecie eksperymentator teatralny Jerzy Grotowski, a drugim polska pedagogika. Przeźroczystym tłem tych rozważań jest sytuacja społeczna i polityczna na świecie, naszkicowana dla lepszego zrozumienia intencji autora. W konkluzji zostaje pokazana trajektoria zaistnienia, rozdrobnienia i atrofii (sukces−atomizacja−rozpad) idei zamienionych w konkretne decyzje i działania.

EN

The article is an attempt to compare the structure of the two processes of change. One is the processes leading to the curvature of the ideas that it generated. The second is at the level of a certain meta-metaphor have been compiled together two almost incomparable. The first experimenter Jerzy Grotowski is famous in the world of theatre and the second is the Polish pedagogy. A transparent background of these considerations is the social situation and political world sketched for a better understanding of the intent of the author. In conclusion, is shown the trajectory, subsistence – fragmentation and atrophy (success−atomization−disintegration) of ideas changed into specific decisions and actions.

3

Terminy „magia” i „czarownictwo” w świetle badan etnologicznych i religioznawczych

59%

Zimon H.

Roczniki Teologii Fundamentalnej i Religiologii

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2011

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vol. 3

167-197

EN

The subject of the article is a terminological reflection on the definition and interpretation of magic and witchcraft in the light of research by anthropologists and scholars of religion from the second half of the XIX c. to contemporary times. The views of evolutionists E. B. Tylor and J. G. Frazer, sociologists E. Durkheim, H. Hubert and M. Mauss, social anthropologist B. K. Malinowski, philosopher E. Cassirer and structuralist C. Lévi-Strauss are discussed. The principle criterion differentiating religion from magic is man referring to supernatural powers and beings. Practicing magic is socially approved of and has as its goal the good of an individual or social group. In the life of nonliterate peoples, religion and magic are united and that is why we speak of the religious-magical character of their beliefs, rituals and behaviour. Contemporary anthropologists and scholars of religion treat magic and religion as a field complementary and closely related with each other in the cultures of nonliterate peoples. Magic must be differentiated from witchcraft, whose goal is to conjure evil upon a person or community. E. E. Evans-Pritchard identified among the Azande people (southern Sudan) two types of wizardry: acquired sorcery which meant that the sorcerer consciously uses mixtures, spells and rites attempting to conjure evil and inborn witchcraft in which the witch based upon inherited psychic power unconsciously injures others by sending or activating a certain substance. This division is not universally applied in Africa, since inborn witchcraft appears much more rarely among African peoples than acquired sorcery. Faith in charms fulfils a cognitive, psychological, social, political and legal role. At the dawn of modern transformations in Africa, witchcraft is linked with jealousy, hidden aggression, social and economic inequality and the desire for power. On the one hand, Africanists stress the increase in witchcraft practices and a return to anti-witchcraft movements, and on the other hand, they draw attention to the fact that modernization and secularization related with it slowly contribute to lessening searching for explanations of misfortunes, illness and death in witchcraft beliefs.

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Baba Jaga, Kościej Nieśmiertelny i inne postacie władające magią w rosyjskich baśniach magicznych a wiedźmy i czarownicy Grimmowscy

Jerzy Grotowski i pedagogika

Terminy „magia” i „czarownictwo” w świetle badan etnologicznych i religioznawczych