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Jak wyglądały późnośredniowieczne kuchnie?

100%

Marciniak-Kajzer A.

Vox Patrum

2013

vol. 59

449-461

The Polish word „kuchnia” (kitchen, cooker, cuisine, cooking in English) has at least a few colloquial meanings. Most frequently it is associated with a collection of recipes. Another meaning of the word is a device for cooking, e.g. a gas or an electric cooker or until recently a coal-burning stove. It is also a room, where food is prepared. The word sounds similar in most of the European languages. It might have originated from the German etymon „küch” which means cooking. In many languages the room for food preparation and device for cooking have the same source word. Therefore it is worth considering why there are so few expressions with reference to this important sphere of our life. Historical sources containing information that would render it possible to reconstruct kitchens are scarce and relatively late. It may be suspected that for contemporary people an issue of such a self-evident nature was not worth noting. The paper treats both on written and iconographic sources. On their basis it can be assumed that kitchen as a room functioned only in large castles and monasteries, where meals were prepared for a large number of people. In other residences or even at knights’ manor houses or wealthy bourgeois houses, food was cooked in living (day) rooms, whereas initial preparation might have taken place in front of the building. The development of constructions used for cooking is another issue discussed in this paper. Iconographic sources reveal that meals were most often cooked in open hearths that were initially built on the ground level and subsequently they were placed higher. Another essential concern was smoke removal from above the hearth. Based on iconography it can be claimed that most frequently there was a hood protruding from a wall, the purpose of which was mainly protection against sparks. Not always do we know whether this hood was connected with chimney ducts. Today such a construction is called a fire place and it is used mainly for heating. It seems that placing a hearth in the so-called „wide chimney” was an essential stage in the development of a kitchen as a separate room. As a consequence the entire room „in the chimney” became a kitchen and this may give an answer to the question why there is a lack of extensive vocabulary with reference to the kitchen. Another problem mentioned in the paper are difficulties that archeologists face when they attempt to reconstruct equipment used for cooking on the basis of archeological records obtained during excavations.

Хата ў народных уяўленнях (на матэрыяле Берасцейшчыны пачатку ХХI стагоддзя)

70%

Жыгар С.

Białorutenistyka Białostocka

2017

vol. 9

W artykule omówiono dom jako element kulturowo-pejzażowego kodu w mityczno-epickim obrazie świata, wyrażonego w folklorze okręgu brzeskiego (według badań terenowych ostatnich 15 lat). Analiza historyczno-genetyczna i funkcjonalno-semantyczna „tekstu domu” w folklorze omawianego regionu pokazała, że jego percepcja polega na rozumieniu domu nie tylko jako miejsca egzystowania człowieka lecz także miejsca gdzie człowiek może koegzystować ze światem kosmicznym i sakralnym. Semiotyzacja domu przebiega na dwóch płaszczyznach – poziomej i pionowej. W wybranych gospodarstwach, w kontekstach rytualno-magicznych, w rodzajach i gatunkach dom jest centrum wszechświata. Szczególną uwagę zwrócono na specjalne obrzędy, zasady i zakazy, których należało przestrzegać w trakcie budowy domu. Pokazano znaczenie jakie przypisywano wyborowi miejsca i czasu budowy. Analiza materiału z początku XXI wieku (zwłaszcza teksty dotyczące chrztu, ślubu, pogrzebu, wróżby i klechdy) świadczy o tym, że czynnikiem determinującym znaczenie domu po dzień dzisiejszy jest opozycja „swój – obcy”. Im dalej od domu, tym więcej „obcego”, nieznanego, niebezpiecznego. Poza tym, w centralnej części domu (w piecu) można znaleźć wyjście w nieznany świat. Badanie folklorystyczno-etnograficzne prowadzono na materiale z regionów brzeskiego, kamienieckiego, iwanowskiego, okolic miejscowości Łuniniec, Małoryta, Iwancewicze.

In the article the house is considered as a factor of cultural and landscape code in the mythological-poetic image of the world expressed in the folklore of Brest region (according to the field records of the last 15 years). The historical-genetic and functional-semantic research of “the text of the house” in Brest folklore has shown that it was regarded by the national consciousness not only as a person’s dwelling but also as a special form of the universe, the place where a person can interact with natural, cosmic and sacral world. Semiotization of the house takes place on two coordinates: horizontal and vertical. In selected households, in ritual and magic contexts, in specific types and genres of folklore the house becomes the center of the universe. Particular attention is paid to special ceremonies, bans and rules that were obeyed during the construction of the house. It is shown how important the selection of construction place and construction time was. The analyzed material (stories about christening, weddings, funerals, signs and beliefs in particular) proves that house semiotization is determined by the opposition “familiar – unfamiliar”. The further from home one goes away, more “unfamiliar”, unknown, and dangerous the place s/he lives in becomes. Besides, even in the center of the house (on a stove) there can be an entrance to another world. The folklore and ethnographic research is based on the material from Brest, Kamenets, Luninets, Ivanovo, Malorita and Ivatsevichi regions.

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1 Białorutenistyka Białostocka

1 Vox Patrum

1 Marciniak-Kajzer A.

1 Жыгар С.

1 2017

1 2013

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Jak wyglądały późnośredniowieczne kuchnie?

Хата ў народных уяўленнях (на матэрыяле Берасцейшчыны пачатку ХХI стагоддзя)