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1
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Symbolika w relacji ilustracji i tekstu w pierwszej księdze Scivias Hildegardy z Bingen

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Łukaszewska-Haberkowa J.
Studia Litteraria Universitatis Iagellonicae Cracoviensis
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2009
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vol. 4
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issue 1
PL
The fi rst book of Scivias of Hildegard of Bingen is composed of six visions which recount theauthor’s revelation. The visions were written by Hildegard’s secretary, and at the same timeilluminations were painted to illustrate the written text. The fi rst book of Scivias shows the creationof the world. In the fi rst vision one can read about the Creator. The second, very extensive,vision describes the fall of Lucifer and its consequence – the original sin of Adam and Eve.The third vision in turn shows the cosmic egg, which symbolizes the Universe. The fourth oneconsists of three parts and concerns the human body and soul as well as a relationship betweenthem. Synagogue as a „mother of incarnation” and the mother-in-law of the Church is describedin the fi fth vision. The last part of the book shows the characteristics of angels’ choruses. Allelements that appear in visions, apart from their literary sense, also have a symbolic meaning. Insome cases it is related to the real form of the person, thing or phenomenon. In the present paperthese elements of cosmos are described according to their function and artistic representation.
2
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David Scott Wilson-Okamura, Virgil in the Renaissance

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Łukaszewska-Haberkowa J.
Terminus
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2011
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vol. 13
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issue 24
157-159
EN
A Review of: David Scott Wilson-Okamura, Virgil in the Renaissance, Cambridge University Press 2010
3
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Dzieje parafi i w Odrowążu Podhalańskim w świetle kroniki parafialnej (1844)

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Łukaszewska-Haberkowa J.
Archiwa, Biblioteki i Muzea Kościelne
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2011
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vol. 95
33-48
EN
The reader is presented with an article based on the chronicle of the parish in Odrowąż, which originated in 1819 and describes its history till the end of the 19th century. The author of the text was Jan Kanty Miś - the first official rector of this parish. He shortly described its history as well as that of the church. He also listed the furnishings of the temple and characterized its mural paintings. The text, written in Latin, also contains biographies of the first two rectors of the parish. At the turn of the nineteenth century many churches affiliated to existing parishes in the southern part of Poland became independent. The first community to have undergone this process was that of Chochołów and later on similar efforts were made by inhabitants of Pieniążkowice. In 1818 the construction of the church started. According to regulations, each new parish should consist of at least one thousand worshippers. At the same time villagers from Odrowąż, which was only 1.5 km away from Pianiążkowice, also commenced the construction of their own temple. In 1819 the decision was made by the authorities to found the new parish in Odrowąż with the villages of Dział, Pieniążkowice and Załuczne becoming its part. In the next years the two constructions were carried on simulataneously, namely the legal one in Odrowąż and the illegal one in Pieniążkowice. The argument between the two communities continued despite intervention of state authorities, the owners of the villages as well as the rector.
4
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Księga parafialna Górki Kościelnickiej i jej autor – Ks. Ignacy Białek

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Łukaszewska-Haberkowa J.
Archiwa, Biblioteki i Muzea Kościelne
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2009
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vol. 92
149-164
5
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Tradycja i kultura Towarzystwa Jezusowego w Rzeczypospolitej Obojga Narodów jako wzorce i przykłady w De viris illustribus Jana Poszakowskiego SJ

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Łukaszewska-Haberkowa J.
Res Historica
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2022
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issue 53
95-112
EN
The paper deals with examples presented by Jan Poszakowski, SI in his works (specifically De viris illustribus), drawn from the tradition and culture of the Jesuit. Poszakowski’s oeuvre contains biographies of outstanding Jesuits working in Lithuania, but it also indirectly deals with Lithuania itself, as an area of Jesuit cultural activity from the 16th to the 18th c. Priests and brothers described by Poszakowski did their best to implement the principal rules assigned to the order by St. Ignatius. Through their educational and pastoral work Lithuanian Jesuits contributed to the spiritual and material development ofthe country. The most prominent elements of Jesuit tradition and culture in Poszakowski’s works include obituaries, reports, martyrologium, menologium, apologetic and pastorals activities as well as education. All of these aspects are mentioned in the present paper.
PL
W artykule omówiono wzorce i przykłady zaczerpnięte z tradycji i kultury Towarzystwa Jezusowego w twórczości Jana Poszakowskiego SJ, w szczególności w jego De viris illustribus. Dzieło Poszakowskiego zawiera biografie wybitnych jezuitów działających na Litwie. Pośrednio jego przedmiotem jest także sama Litwa jako obszar działalności kulturalnej jezuitów od XVI do XVIII w. Zakonnicy opisani przez Poszakowskiego starali się wprowadzać w życie najważniejsze zasady pozostawione zakonowi przez św. Ignacego. Jezuici pracujący na Litwie poprzez swoją działalność duszpasterską i szkolną służyli duchowemu i materialnemu rozwojowi kraju. Do najważniejszych elementów tradycji i kultury jezuickiej w twórczości Poszakowskiego należały przedstawione w artykule m. in. nekrologi, sprawozdania, martyrologium i menologium, działalność apologetyczna, duszpasterska oraz oświatowa.
6
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Ochrona niematerialnego dziedzictwa kulturowego. Wybrane przykłady działań na rzecz koronki

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Łukaszewska-Haberkowa J.
Perspektywy Kultury
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2023
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vol. 40
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issue 1
29-42
EN
In the first part of this paper, I introduce the definition of the protection of intangible cultural heritage, based on the 2003 UNESCO Convention. The second part shortly characterises the needle lace and bobbin lace technique traditions along with lace elements from the Representative List of the Intangible Cultural Heritage of Humanity. The examples show both the historical outlook and contemporary practice. As case studies the Alençon Lace, the lefkaritika in addition to laces from Slovenia and Croatia are presented.
PL
W pierwszej części artykułu przytoczyłam definicję ochrony niematerialnego dziedzictwa kulturowego na podstawie konwencji UNESCO z 2003 r. (Convention for the Safeguarding of the Intangible Cultural Heritage). W drugiej części pokrótce scharakteryzowałam koronkę klockową jako technikę oraz przedstawiłam przykłady koronki klockowej i igiełkowej objętej szczególną ochroną i wpisem na listę reprezentatywną niematerialnego dziedzictwa kulturowego ludzkości (Representative List of the Intangible Cultural Heritage of Humanity). Przykłady obejmują zarówno rys historyczny, jak i obecną praktykę. Case studies to koronka z Alençon, lefkaritika, a także zbiorowe wpisy koronek ze Słowenii i Chorwacji.
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