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EN
Introduction and aim. The aim of this study was to investigate the effect of the Uniform Wearing Ceremony and the Candle Lighting on nursing students’ perceptions of the profession. Material and methods. A qualitative, phenomenological method was used to design the study. The standardised criteria for reporting qualitative research with 32 elements were used for the research. The study was conducted with 60 students who volunteered to participate in the study by not selecting a sample of first year nursing students from a university in Northern Turkey. Interviews were conducted 3 times for approximately 20-40 minutes. Results. In this study, the rate of students who perceived the Uniform Wearing Ceremony as positive was as high as (n=42), the rate of those who thought that the uniform had an effect on the image of the nursing profession was 88.3%, and the rate of those who considered nursing as a respected profession was (23%). Conclusion. Nursing students who participated in the study stated that the effect of the Uniform Wearing Ceremony and the Candle Lighting Ceremony positively influenced their perception of the profession and that the uniform had an impact on the image of the nursing profession.
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The guerrilla strikes back: a comment on Yvonne Chiu

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EN
In a recent article Yvonne Chiu argues that nonuniformed combat is impermissible. However, her argument that by fighting without uniforms nonuniformed guerillas coerce civilians into participating in the armed conflict and thus into surrendering their immunity (their right not to be attacked) fails: there is no coercion, no participation, and no surrendering of immunity. Yet even if this argument of hers were correct, it would still not show that such “coercion” would amount to a rights infringement. Moreover, even if it did, there are examples that show that such an infringement would sometimes be perfectly justified. Finally, if she were right that forcing civilians into a moral position that they have not accepted or chosen is absolutely wrong, then this would affect the moral status of uniformed combatants no less than it would affect the moral status of nonuniformed ones.
EN
Especially in the last decade, one can notice an increasing popularity of the festive dress in Bavaria, which claims its allegiance to traditional rural and town clothing in terms of its cut, colours, decorations and particular accessories. The residents of the monitored location – an area of the Bavarian Forest – use the term Tracht for it. Because the phenomenon has drawn only little attention of specialized literature to date, the author relies on her long-time fieldwork that is based on participant observation and semi-structured interviews with local people. First, she tries to explain two basic used terms – Tracht and Dirndl, and continues with other garments after that. When describing men´s and women´s dress, she only sketches general and stabilized features because the limited range of this study does not allow her to probe different variants more deeply. These are not only a result of occasions on which the Tracht is worn, but also a consequence of fast changes in fashion as a result of fashion designers´ strategies. The author´s major focus is on the manner in which the Tracht carries out the function of a festive dress and club uniform. While its locally-representative function is nearly zero (except for music bands, the Tracht does not have any attributes to distinguish between inhabitants of particular villages and towns), the Tracht is an unambiguous indicator to define club affiliation. Because the northern part of the Bavarian Forest is a borderland bordering on the Czech Republic, the authors trie to point out mutual influences in terms of clothing. Czech residents do not wear the Tracht, however, they take over only everyday garments (e.g. the men like wearing the popular combination of a chequered shirt and jeans), maybe exceptionally the Murtalerhut, a felt hat with a wide brim, from their Bavarian neighbours. The afore-mentioned subject-matter calls for further continuing studies.
Perspektywy Kultury
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2020
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vol. 29
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issue 2
209-224
EN
The analysis of the history of marksmen’s societies in Poland through the prism of the costumes worn shows the history, transformations and specific­ity of these confraternities. It clearly highlights their national character, their city marksmen’s roots and elite character. This takes place regardless of the form of the outfit: the kontusz, a uniform or clubwear. The societies, main­taining their old traditions, patriotism and charitable activities, also cultivate the custom of wearing specific uniforms and outfits, thus also promoting these important meanings.
PL
Analiza historii bractw kurkowych poprzez pryzmat noszonych w bractwach strojów ukazuje przeszłość, przeobrażenia i specyfikę tych konfraterni. Wyraź­nie podkreśla ich narodowy charakter, strzeleckie korzenie i elitarny charakter. Ma to miejsce niezależnie od formy stroju: kontuszowego, munduru czy klu­bowego. Bractwa kurkowe podtrzymując dawne tradycje, patriotyzm i dzia­łalność charytatywną, kultywują także zwyczaj noszenia określonych mundu­rów i strojów, propagując także w ten sposób owe ważne treści.
PL
Powieść Donaty Dominik-Stawickiej pt. Błękitny mundur traktuje o drodze Polaków do odzyskania niepodległości, począwszy od po­wstania styczniowego w roku 1863 do listopada roku 1918. Na tę dro­gę ku wolności złożyła się walka zbrojna Polaków z różnych zaborów, tym tragiczniejsza, że w czasie I wojny światowej, walcząc na róż­nych frontach, pod obcym dowództwem, musieli oni stanąć przeciw sobie. Tytułowy błękitny mundur jest nawiązaniem do biografii jed­nego z bohaterów powieści – żołnierza Błękitnej Armii generała Jó­zefa Hallera. Mundur ten, obok szarego munduru żołnierzy Józefa Piłsudskiego, to symbol marzeń o polskim wojsku i wolnej ojczyźnie. Błękitny mundur jest sagą rodzinną opartą na relacjach przodków, fo­tografiach i innych pamiątkach. Historia rodzinna na zasadzie pars pro toto staje się historią o narodzie walczącym o przetrwanie, własną toż­samość i godność. Wartością nadrzędną okazuje się pamięć przeszłości o charakterze indywidualnym, jak i zbiorowym przekazywana z poko­lenia na pokolenia. Komunikacja międzypokoleniowa buduje ciągłość historyczną, kulturową i tożsamość wspólnoty. Relacja międzygenera­cyjna ma charakter etyczny, a pamięć przeszłości jest tożsama z dumą. Autorka swą narrację o rodzinie i narodzie wpisuje w ramy dyskursu postpamięciowego. Historia dzięki świadectwom naszych przodków staje się ważnym źródłem tożsamości.
EN
The novel of Donata Dominik-Stawicka entitled The Blue uniform [Błękitny mundur] treats about Poles’ way to regaining independ­ence by Poland, starting from the January Uprising in 1863 to No­vember 1918. The way to freedom consisted of the armed struggle of Poles from various partitions, the tragic that in time World War I, fighting on different fronts under foreign command, they had to stand against each other. The title blue uniform is a reference to the biogra­phy of one of the heroes of the novel – the soldier of the Blue Army of General Józef Haller. He is, next to the gray uniform of soldiers of Józef Piłsudski, a symbol of dreams about the Polish army and the free homeland. The Blue Uniform is a family saga based on the stories of ancestors, photographs and other souvenirs. Family history on the ba­sis of pars pro toto becomes a story about a nation struggling for sur­vival, its own identity and dignity. The memory of the past of an indi­vidual and collective character passed from one generation to the next turns out to be the superior value. Intergenerational communication builds historical, cultural and community identity. The intergenera­tional relationship is ethical and the memory of the past is the same as pride. The author writes her narrative about the family and the nation into the post-memory discourse. Thanks to the testimonies of our an­cestors, history becomes an important source of identity.
EN
After the death of the former Grand Hetman Józef Potocki, his Hungarian infantry banner was downgraded to the rank of a field mace banner. In June 1752, the detachment went to Podhorzec, where it was to act as a bodyguard for the Field Crown Hetman Wacław Rzewuski. The unit, apart from performing garrison duties, accompanied the Hetman on numerous journeys. Between 1752–1768 the unit consisted of 6 non-commissioned officers, 2 pipers, 2 drummers and 60 privates. The uniform worn by the soldiers adopted the colors worn by other units of field mace, i.e. red-sapphire, and it retained its traditional Hungarian character, however the way it was purchased and issued was related to solutions adopted by foreign infantry units. In this study, the author presents the arrangements for the uniforms used by the infantry unit, the methods used to obtain it, and how it was maintained and repaired during service. Certain elements of soldierly equipment and the weapons they used are also discussed.
RU
После смерти великого гетмана Юзефа Потоцкого его хоругвь венгерской пехоты была понижена до ранга хоругви полевой булавы. В июне 1752 г. отряд отправился в Подгорцев, где он должен был действовать в качестве охранного отряда у коронного полевого гетмана Вацлава Ржевуского. Отряд, помимо несения гарнизонной службы, выполнял ассистентскую функцию для гетмана в многочисленных поездках. В 1752–1768 гг. Хоругвь венгерской пехоты Полевой Коронной Булавы состояла из 6 унтер-офицеров, 2 дудочников, 2 барабанщиков и 60 рядовых. Военная форма солдат поменяла свои цвета на те, которые носили другие отряды полевой булавы, то есть красносапфировые. Венгерская пехота сохранила свой традиционный венгерский характер экипировки, но способ ее приобретения и выдачи был связан с решениями, используемыми в иностранной пехоте. В данном исследовании автор представил данные, касающиеся военной формы в хоругви, способы ее приобретения и сохранения, включая ремонт, во время службы. Он также представил элементы экипировки солдат и их вооружение.
PL
Po śmierci dotychczasowego hetmana wielkiego Józefa Potockiego jego chorągiew piechoty węgierskiej została zdegradowana do rangi chorągwi buławy polnej. W czerwcu 1752 r. oddział udał się do Podhorzec, gdzie miał pełnić rolę oddziału przybocznego przy hetmanie polnym koronnym Wacławie Rzewuskim. Oddział prócz pełnienia służby garnizonowej stanowił asystę hetmańską w rozlicznych podróżach. Chorągiew Piechoty Węgierskiej Buławy Polnej Koronnej w latach 1752–1768 liczyła 6 podoficerów, 2 fajfrów, 2 doboszy i 60 szeregowych. Mundur żołnierzy przyjął barwy noszone przez inne oddziały buławy polnej tj. czerwono-szafirowe. Piechota węgierska zachowała swój tradycyjny madziarski charakter stroju, jednak sposób jego zakupu i wydawanie nawiązywał do rozwiązań stosowanych w piechocie autoramentu cudzoziemskiego. Autor w niniejszym opracowaniu przedstawił ustalenia dotyczące umundurowania obowiązującego w chorągwi, sposobów jego pozyskiwania i utrzymania, w tym napraw w czasie służby. Przedstawił również elementy wyposażenia żołnierzy oraz ich uzbrojenia.
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