20 maja 2012 roku w Gardzienicach koło Lublina, w trakcie badań terenowych, przeprowadziłam wywiad, którego częścią jest analizowana opowieść o „Diable XXI wieku”. Opowieść, indywidualna narracja, koduje symbolicznie lokalny konflikt społeczny pomiędzy „Teatrem »Gardzienice«” a mieszkańcami Gardzienic oraz nawiązuje do tradycji demonologii Lubelszczyzny. Opowieść (mit personalny) jest w tej perspektywie wskaźnikiem empirycznym społecznego statusu Opowiadacza. „Diabeł” to centralny, symboliczny mediator opowieści, wizualizuje on bowiem narracyjny sygnał konfliktu społecznego, który komunikuje opowieścią Opowiadacz. Artykuł prezentuje studium społecznej poetyki praktykowania opowieści i przedstawia hipotezę, że proces opowiadania jest figurą dyskursu lokalnego konfliktu.
The article presents an analysis and an interpretation of the story of Maria of Gardzienice, a local folk artist: an embroiderer, a painter and a specifically understood performer, now deceased, but also forgotten during her life and living alone in the village near Lublin. This story has been told by „an actress” from „the «Gardzienice» Theatre” in the course of my fieldwork in Gardzienice village on the 30th of June 2012. During this field interview, a unique in its lyrical formula, a symbolic and a creative spiritual biography of Maria of Gardzienice was established. This story creates a specific „apocrypha” of femininity understood as an aesthetic lifestyle of a creative women, a socially self-excluding „artist” – an amateur, wanting to create outside the patriarchal community of the village. Maria, a real woman from the village, in the story of the „actress from „the «Gardzienice» Theatre” appears at the same time as: Maryjka – a goddess and Mary – the Blessed Virgin Mary. This story is the figure of an intimacy female discourse of Gardzienice village on” „the «Gardzienice» Theatre”. It constitutes a symbolic escape into the mythologisation of femininity as a creative response of the women from Gardzienice village and the women from „the «Gardzienice Theatre»” on the local social conflict between „the village” and „the Theatre”. The „actress „ who verbalises this story, makes a symbolic identification with Maria – the „artist” from the Gardzienice village and in this way essentialistically formulated femininity is a symbolic way of escapism of the women from the local conflict.
This article aims to reconstruct individual female biography as a way of manifesting late-modern spirituality. The case of contemporary myth creation is an example showing how individual religious experience in a specific social context helps build biographic cohesion and how it transforms into metaphorical narration. The authors used the data collected in Rybno in Mazovia as material for analysis. They analyse the biography of one of the inhabitants of Rybno, a person who is extremely strongly emotionally associated with the local monastic congregation which aims to spread the cult of Divine Mercy. The authors based their analysis on two sources, i.e. a free interview conducted with the woman and the texts of the prayers to the “Most Holy Head of Jesus”.
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