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Baśnie i opowieści Hansa Christiana Andersena a proces socjalizacji współczesnych dziewcząt

100%
Świtała S. W.
Filoteknos
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2020
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issue 10
267-281
EN
Hans Christian Andersen in Polish literary space, differently than in Danish, remains as a writer “packed into a child recipient”. In the new curriculum Andersen’s tales are on the compulsory reading list for the first stage of education (grades 1–3). Such early contact with the Danish writer’s works results in restricted perception of them. It would be justified to offer Andersen’s text to older recipients. Enculturative messages at the time of writing the works of the famous writer were definitely more unambiguous. The Victorian upbringing model assigned socially expected roles to women and men. Today, the paradigm of femininity and masculinity constitutes a conglomerate of traditional and egalitarian patterns of behaviour (gender roles). The advantage of the more pronounced (in reference to traditional tales) female creations in the works of Andersen tells us to turn into the female recipient. Patterns instilled into the readers by means of the well-known works of Andersen have been evaluated, to a greater extent, as negative or stereotypical, fitting into the old-fashioned upbringing model, harmful. The article attempts to verify some of the research positions and tries to determine what cultural messages send Andersen’s works in the scope of enculturative patterns for girls.
2
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“I should like to have my name talked of in China”: Charles Lamb, China, and Shakespeare

100%
Dai Y.-f.
Multicultural Shakespeare: Translation, Appropriation and Performance
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2019
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vol. 20
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issue 35
83-97
EN
Charles and Mary Lamb’s Tales from Shakespeare played an essential role in Chinese reception history of Shakespeare. The first two adaptations in China,Xiewai qitan 澥外奇譚and Yinbian yanyu 吟邊燕語, chose Tales as the source text. To figure out why the Lambs’ Tales was received in China even earlier than Shakespeare’s original texts, this paper first focuses on Lamb’s relationship with China. Based on archival materials, it then assumes that the Lambs’ Tales might have had a chance to reach China at the beginning of the nineteenth century through Thomas Manning. Finally, it argues that the decision to first bring Shakespeare to China by Tales was made under the consideration of the Lambs’ writing style, the genre choice, the similarity of the Lambs’ and Chinese audiences, and the marketability of Tales. Tracing back to the first encounter between Tales and China throws considerable light on the reception history of Shakespeare in China. It makes sense that nothing is coincidental in the history of cultural reception and the encounters have always been fundamentally influenced by efforts from both the addresser and the receptor.
3
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Bajki Józefy Pidek

86%
Bartmińska I., Bartmiński J.
Etnolingwistyka. Problemy Języka i Kultury
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1996
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vol. 8
263–289
PL
Autorzy publikują teksty 10 bajek Józefy Pidek (1900–1979) z Bychawki – wsi położonej 20 km na południe od Lublina, nagrane w 1962 roku. Większość tekstów jest znana z wcześniejszych zapisów, J. Pidek tworzyła jednak własne wersje: (1) Bajka o złotej kaczce, (2) O kurzej nóżce, (3) Jak przędła na błoniu, (4) Zaczarowana fujarka, (5) O pannie, co nie chciała iść za mąż, (6) O królewiczu zaklętym w wieprzka, (7) O brzytwach i nożach, (8) O złotej jabłonie, (9) Bajka o smoku, (10) O dwunastu zbójach.
EN
The authors publish the texts of 10 fables authored by Józefa Pidek (1900-1979) from Bychawka. Bychawka is a village situated 20 km south of Lublin. The fables were recorded in 1962. Most of these texts are known from other written sources. Józefa Pidek, however, created her own versions of the fables in question, i.e. (1) Bajka o złotej kaczce [The Legend of a Golden Duck], (2) O kurzej nóżce [The Fable of a Hen’s Foot], (3) Jak przędła na błoniu [That Yarn She Was Spinning], (4) Zaczarowana fujarka [The Magic Pipe], (5) O pannie, co nie chciała iść za mąż [The Tale of a Girl Who Didn’t Want to Marry], (6) O królewiczu zaklętym w wieprzka [The Tale of a Prince Who was Turned into a Hog], (7) O brzytwach i nożach [The Fable of Razors and Knives], (8) O złotej jabłonie [The Fable of a Golden Apple Tree], (9) Bajka o smoku [The Tale of a Dragon], (10) O dwunastu zbójach [The tale of the Twelve Thieves].
4
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Kulturotwórcza rola apokryfów biblijnych

72%
Krawczyk R.
Teologiczne Studia Siedleckie
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2013
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issue X/10
31-44
PL
Apokryfy biblijne powstały w latach 200 przed Chr. do 135 r. po Chr, to znaczy pomiędzy prześladowaniami Żydów za panowania Seleucydów, a stłumieniem powstania Bar Kochby. Księgi apokryficzne powstawały w środowiskach ortodoksyjnych ale także heretyckich. Stąd też długi czas nie przywiązywano do nich większej wagi. Dopiero w XIX wieku rozpoczęły się pogłębione studia nad apokryfami. Wartość apokryfów polega na tym, że są świadectwem myśli, poglądów i oczekiwań, które panowały w judaizmie i chrześcijaństwie w niezwykle ważnym okresie historycznym przed i po Chrystusie. Forma i treść literatury apokryficznej została zainspirowana pismami biblijnymi i nawet jeśli do treści biblijnych dodaje historycznie nieprawdziwe czy legendarne elementy, których nie ma w źródłach biblijnych, to jednak jest świadectwem myślenia i oczekiwania ludzi tamtej epoki. W niniejszym artykule została dokonana syntetyczna analiza apokryfów biblijnych i ich znaczenia dla kultury.
EN
The biblical Apocrypha date from 200 BC to 135 AD, i.e. between persecutions of Jews during the reigns of the Seleucid, and the Bar Kokhba revolt suppression. The Apocrypha were written in the Orthodox and in the heretic circles. Therefore, little attention was paid to them for a long time. It was only in the 19th century that the Apocrypha began to be studied in depth. The value of the Apocrypha is connected with the fact that they are a testimony to the thoughts, views and expectations typical of Judaism and Christianity in that exceptionally important historical period before and after Christ. The form and content of the Apocrypha were inspired by the biblical scriptures, and even though they contain untrue or legendary facts, in addition to the true ones, they still reflect the way of thinking and expectations of the people of that time. In this paper, the author focuses on a synthetic analysis of the biblical Apocrypha and their importance to the culture.
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