This article discusses the role of parents in death education through exposure to death in the broader environment and in the context of Kashubian (a Baltic west-Slavic tribe) death rites. Home education seems to be significant, considering the critical situations embedded in every life. Understanding the reality of death is a lifelong process, thus, education about death should start early, avoiding didactic discourse and misleading concepts. The objective of this paper is to present children as competent forgers of meaning while participating in death rites, so gaining a better understanding of finality.
Kashubian rituals around the deceased acquire a magical character, where the sacred is ubiquitous and intertwines seamlessly with the profane. Kashubian culture represents primal magic, many activities around the deceased are symbolic; talking to the body while washing it, singing, observing the deceased, equipping them with various objects, is aimed at successfully transferring them to the world of the sacred. This displacement has always been associated with the tension and horror that characterize the ritual. The purpose of this article is to show the rites of passage and traditional symbolic activities aimed at a smooth transition of the body status of the deceased, from the profane to the sacred, and their ephemeral and ambivalent character. Moreover, the cases of ineffective or interrupted rituals will be pointed out. The above issue will be discussed in the context of symbolic actions over the body, which are to lead to the sphere of the sacred, an effective transition from the separation phase, through suspension, to the aggregation phase.
This article presents the experience of the borderlands in memories of witnesses to history during the evacuation of KL Stutthof in the winter and early spring of 1945. The route crossed the former Free City of Gdańsk and Kashubian villages, reaching as far as German territories, leaving behind the markers of a memory-place analysed here within their pedagogical context. The aim of the article is to present the attitudes of prisoners and the borderland inhabitants and their remembrances.
Fear can be paralyzing in education. Educational dilemmas of memory are a challenge for grandparents, parents, teachers, or witnesses to history. What to remember, how to tell stories, whether to speak only about positive moments, what language is appropriate when talking about trauma and death. At the center of education related to memory pedagogy, oral history, or thanatopedagogy is the meeting of the narrator and the listener, as well as stories and the life lessons they teach. Sharing memory, learning from someone else’s biography does not eliminate fear; it can help tame it, find epiphanies in a biography, understand the past retrospectively, or find inspiration to act despite fear, with acceptance of traumas and difficult parts of the stories heard.
PL
Lęk bywa paraliżujący w edukacji. Edukacyjne dylematy pamięci są wyzwaniem dla dziadków, rodziców, nauczycieli czy świadków historii. Co pamiętać, jak opowiadać, czy mówić tylko o pięknych chwilach, jaki język jest adekwatny, gdy mowa o traumie i śmierci. W centrum edukacji związanej z pedagogiką pamięci, historią mówioną czy tanatopedagogiką jest spotkanie narratora i odbiorcy, jest też opowieść i płynące z niej lekcje życiowe. Współdzielenie pamięci, uczenie się z czyjejś biografii nie likwiduje lęku, może pomóc go oswoić, odnaleźć w biografii epifanie, retrospektywnie zrozumieć przeszłość czy znaleźć inspirację do działania pomimo lęku, z akceptacją traum i trudnych części zasłyszanych historii.
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