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1

Słowiańska dusza w hiphopowym rytmie. O twórczości Donatana

100%

Zańko P., Jawor A.

Kwartalnik Pedagogiczny

|

2016

|

issue 1(239)

36-49

EN

In the times of liquidity, cultural globalization, and homogenization, there are more and more visible tendencies to emphasize and promote local cultures and identities. A good example of such tendency is Donatan’s work. This Polish producer of hip-hop music made some sociological experiment when he asked renowned Polish hip-hop artists to express their perception of Slavic culture and identity so as to create an album – “Równonoc. Słowiańska dusza” (“Equinox. The Slavic Soul”). One of the music videos called “My, Słowianie” (“We, the Slavs”) had been watched above 10 million times during its first week on You Tube, and five months later it had more than 40 million viewers! It stimulated many cover versions, parodies, and memes – not only in Polish media but also in several Western European countries. In this research we focus on the lyrics and videos to show how Polish hip-hop artists interpret and create the image of the Slavs and the Slavic culture. Do the “racy music videos” really mock stereotypes, as we could learn from the BBC reporter? Or maybe they preserve them? If in the past the Slavic culture was portrayed with the images showing piety, simplicity and a rural idyll, how it is done nowadays? And what comes from it?

2

Słowiańska dusza w hiphopowym rytmie. O twórczości Donatana

100%

Zańko P., Jawor A.

Kwartalnik Pedagogiczny

|

2016

|

vol. 61(1 (239))

36-49

PL

In the times of liquidity, cultural globalization, and homogenization, there are more and more visible tendencies to emphasize and promote local cultures and identities. A good example of such tendency is Donatan’s work. This Polish producer of hip-hop music made some sociological experiment when he asked renowned Polish hip-hop artists to express their perception of Slavic culture and identity so as to create an album – “Równonoc. Słowiańska dusza” (“Equinox. The Slavic Soul”). One of the music videos called “My, Słowianie” (“We, the Slavs”) had been watched above 10 million times during its first week on You Tube, and five months later it had more than 40 million viewers! It stimulated many cover versions, parodies, and memes – not only in Polish media but also in several Western European countries. In this research we focus on the lyrics and videos to show how Polish hip-hop artists interpret and create the image of the Slavs and the Slavic culture. Do the “racy music videos” really mock stereotypes, as we could learn from the BBC reporter? Or maybe they preserve them? If in the past the Slavic culture was portrayed with the images showing piety, simplicity and a rural idyll, how it is done nowadays? And what comes from it?

3

The Slavs in the Hungarian Chronicles

86%

Grzesik R.

Historia Slavorum Occidentis

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2023

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issue 1(36)

11-21

EN

The article describes the way of presentation of the Slavs in the Hungarian medieval chronicles. They were only a background for the Hungarians as the subjugated population, therefore the Slavic tradition was generally uninteresting for the Hungarians. The Sclavi were one of the Slavic tribes only, identical to the Pannonian Slavs.

4

Karantanie - Słowianie alpejscy od VI do XV w.

86%

Pentek Z.

Historia Slavorum Occidentis

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2021

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issue 4 (31)

30-49

EN

It is an outline of the history of Carantania and Slavic tribes from the 7th-14th centuries. The author drew attention to Carantan’s baptism, assimilation processes and their material culture.

5

I International Ethnolinguistic Congress

72%

Руденко Е.

Rocznik Slawistyczny

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2021

|

issue LXX

6

Modele chrystianizacji ludów basenu Morza Bałtyckiego – podobieństwa i różnice

58%

Wejman G.

Studia Paradyskie

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2014

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issue 24

247-260

PL

Misje to ewangelizacyjna działalność Kościoła wśród niechrześcijan (ad gentes), wynikająca z woli i polecenia Jezusa Chrystusa, wyrażona w nakazie misyjnym. Najpierw objęły one Europę. Chrystianizacja ludów Morza Bałtyckiego trwała ok. 600 lat. Rozpoczęła się na początku IX, a zakończyła się na początku XV w. Objęła ona plemiona germańskie – głównie Danię i Szwecję; plemiona i narody słowiańskie – Polskę, a głównie Pomorze oraz plemiona połabskie, a głównie Obodrzyców i Wieletów oraz narody bałtyckie – Prusów, Łotyszy, Estończyków, Finów oraz Litwinów i Żmudzinów. Misjonarze szli na te ziemie z orężem miecza, ale przede wszystkim Słowa Bożego; szli duchowni – zakonni i diecezjalni, kapłani oraz biskupi, a także ludzie świeccy: książęta oraz królowie. Wspólny cel, mimo różnych metod, niestety nieraz kontrowersyjnych, spowodował, że teren Morza Bałtyckiego, ostatni basen pogaństwa, szczęśliwie został przyjęty w orbitę wiary chrześcijańskiej. Chrystianizacja ludów Morza Bałtyckiego, miała różne oblicza; zarówno pełnej ewangelicznej gorliwości, jak i politycznego podboju. Oczekiwany sukces nastąpił, niemniej szkoda, że nieraz pozostawił po sobie ból i rozgoryczenie.

EN

This mission of the Church's evangelizing activity among non-Christians (ad gentes), resulting from the will and command of Jesus Christ, expressed in the warrant missionary. First, they covered Europe. Christianization the Baltic Sea peoples lasted approx. 600 years. Began in early 9th , and ended in the early 15th century. It covered the Germanic tribes - mainly Denmark and Sweden; Slavic tribes and nations - Poland, mainly Western and Polabian tribes, mainly Obodrites and Veleti and Baltic nations - Prussians, Latvians, Estonians, Finns and Lithuanians and Samogitians. The missionaries went to the land with the sword, but most of all with the Word of God; clergy , religious and diocesan priests and bishops, lay people, princes and kings – everyone took part in the mission. Common goal, despite the different methods, but sometimes controversial, meant that the area of the Baltic Sea, the last pool of paganism, happily, was adopted into the orbit of the Christian faith. Christianization the Baltic Sea peoples, have different faces; both full of evangelical zeal and political conquest. The expected success came, but a shame that sometimes left behind the pain and bitterness.

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2 Historia Slavorum Occidentis

2 Kwartalnik Pedagogiczny

1 Rocznik Slawistyczny

1 Studia Paradyskie

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2 Jawor A.

2 Zańko P.

1 Grzesik R.

1 Pentek Z.

1 Wejman G.

1 Руденко Е.

Słowiańska dusza w hiphopowym rytmie. O twórczości Donatana

Słowiańska dusza w hiphopowym rytmie. O twórczości Donatana

The Slavs in the Hungarian Chronicles

Karantanie - Słowianie alpejscy od VI do XV w.

I International Ethnolinguistic Congress

Modele chrystianizacji ludów basenu Morza Bałtyckiego – podobieństwa i różnice