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POLSKA HISTORIOGRAFIA PROCESÓW O CZARY. ZARYS PROBLEMU

100%
HAJDRYCH Ł.
Historia@Teoria
|
2017
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vol. 2
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issue 4
209-221
EN
Over the last 20 years in Poland there has been a great increase in interest in witch trials of modern times. Th is paper gathers information about the most important Polish papers writt en on that subject and published between 1925 and 2016. Th e paper especially focuses on the period aft er World War II, when the subject of witch trials was researched by B. Baranowski, as well as on modern times (represented by M. Pilaszek, J. Wijaczka and T. Wiślicz).
2
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Czarownice i nekromantki w kulturze starożytnych Germanów

100%
Kowalski A. P.
Acta Universitatis Lodziensis. Folia Germanica
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2018
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issue 14
139-151
EN
In the culture of the ancient Germans, women were of high rank. This was especially true of the prophets. Some of them, for example Veleda, Völva, Valuvurg, were named after the Indo-European root *h2wel-. It meant active vision, giving knowledge about the future. This root lies in the names of poets, deities of death and the land of the dead. Necromancers were also active among the Germans. They were called haliurunnae among the Gothic tribes. Their Proto-Germanic term *haljarūnō is applied to knowledge of the secrets associated with graves and of the goddess Hel. The article presents the hypothesis that these female necromancers dealt with the magic of graves and bodies of the dead. Their divination and magic had a “material” aspect. According to Jordanes, these witches were persecuted. The practices associated with the goddess Hel were dark and carried out in secret. Perhaps a vestige of the actions of these witches are tombs which have been destroyed, violated and disturbed. We know them from the area of cultures which have been identified with the Goths, of which Jordanes wrote. At the time, the prophetesses, such as Veleda, were acting officially. Their divination was more ‘spiritual’. Therefore, they were accepted and were found in the company of the Germanic chiefs.
3
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Przerażające i satyryczne obrazy czarownic w literaturze łacińskiej

86%
Wołek A. M.
Ogrody Nauk i Sztuk
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2012
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issue 2
EN
This article shows the most important and the most powerful images of witches in the literature of Ancient Rome. The problem of magic and magic practitioners was very common in antiquity. People believed that during the night black magic was practiced, magic which was prohibited by law and the gods, and that harmed living creatures and even caused their death. Interestingly, it was women who predominantly practiced magic in antiquity. Needless to say, they were portrayed in an extremely negative way: witches were ugly, old and lascivious, but at the same time powerful and frightening. It is no wonder that the writers of Ancient Rome willingly touched upon the topic of spells, and presented witches in two ways: either to frighten or amuse the reader. Looking at the works of Apuleius, Lucan, Petronius and Horace, we in the first place see that both modes of representations were equally popular. We also realize how popular this motif was and how often it had been used and transformed.
4
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Otbiranie moloka u korov (k issledovaniju odnogo mifologičeskogo motiva)

58%
Archipenko N. j.
Etnolingwistyka. Problemy Języka i Kultury
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2000
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vol. 12
167–179
PL
System mitologiczny określonej społeczności możemy opisywać według postaci i według motywów. Autorka proponuje połączyć oba sposoby. Poddaje przykładowej analizie motyw „odbierania mleka krowom” znany w folklorze Kozaków dońskich (w tzw. byliczkach i wierzeniach) oraz w całej Słowiańszczyźnie i pokazuje, że pod różnicami kryją się istotne zbieżności. Zbieżności dotyczą motywu i jego funkcji, zaś różnice – postaci. W folklorze dońskich Kozaków istotami, które odbierają mleko krowom są: czarownice, wąż domowy i sum; w folklorze wierzeniowym innych Słowian – czarownica i wąż. Jednak, jak stwierdza autorka, chociaż w dońskiej tradycji występują trzy postacie, genetycznie mamy do czynienia z dwiema – z czarownicą i wężem. Obraz suma w dońskich byliczkach mógł powstać przez rozdzielenie słowiańskich złożonych wyobrażeń o wężu, które to wyobrażenia łączą w sobie charakterystyki węża-zmieja i suma (ryby). Mówiąc dokładniej – jedna z funkcji przypisywanych gdzie indziej wężowi, została wydzielona i przypisana sumowi.
EN
If any mythological system may be described through its characters or its motifs, the present articles attempts to combine both approaches. An analysis is performed on the motif of ”taking away the milk from cows”, known, on the one hand, among the Cossacks of the Don river (in their beliefs and short tales called bylichki), as well as, on the other, in the whole Slavonic region. Both similarities and differences are discerned, the former in the realm of the motif itself and its function, the latter in the realm of the participating characters. In the folklore of the Cossacks, the milk is taken away by a witch, a snake (a viper) and a catfish, in the beliefs of other Slavs by a witch and a snake. However, although in the Cossack tradition there are three figures, genetically there are two: a witch and a snake. The figure of a catfish might have originated through a split in the Slavonic complex image of a snake, which in fact combines the characteristics of a snake and a catfish (or simply a fish). More precisely, one of the functions attributed to a snake has been made autonomous and attributed to a catfish.
5
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„Zrobiliśmy rewolucję trochę i zmieniliśmy obraz wróżki”. Współczesne wiedźmy i praktyki magiczne w mediach społecznościowych

58%
Stecko-Żukowska A.
Stan Rzeczy
|
2022
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issue 1(22) Powrót metafizyki
415-443
PL
Wraz z pogłębiającymi się kryzysami społecznymi, ekonomicznymi i ekologicznymi w społeczeństwach rośnie zainteresowanie powrotem do praktyk duchowych, których nie są już w stanie obsłużyć instytucjonalne religie. Celem artykułu jest przedstawienie i analiza za pomocą narzędzi teoretycznych z zakresu kulturoznawstwa, nauk o komunikacji i mediach oraz socjologii religii wpływu mediów społecznościowych na praktyki magiczne, ezoteryczne i okultystyczne, uprawiane poprzez i za pomocą tych mediów. Opierając się na wywiadach i obserwacjach przeprowadzonych na TikToku i Instagramie, przy użyciu metodologii teorii ugruntowanej, autorka przedstawia przykłady wykorzystania technologicznych funkcji serwisów społecznościowych jako nośnika magii. Proponuje też podział polskiego środowiska witchcraftowego na trzy generacje, różniące się sposobem konceptualizacji i poziomem (samo)wiedzy o ezoteryce. Wskazuje także na funkcjonalne i dyskursywne podobieństwo praktyk członków najmłodszego pokolenia socialmediowych wiedźm do popularnych treści z obszaru rozwoju osobistego.
EN
As social, economic, and environmental crises deepen, there is a growing demand in societies for spiritual practices that institutional religions can no longer serve. The aim of this article is to present and analyse – with the use of theoretical tools from cultural studies, communication and media sciences, and the sociology of religion – the impact of social media on the contemporary magic, esotericism, and occultism practiced through these media. Based on observations and interviews conducted on TikTok and Instagram using grounded theory methodology, the author presents examples of the use of the technological functions of social media platforms as vehicles for magic activities. She also proposes a division of the Polish witchcraft community into three generations, which differ in the way they conceptualise their profession. The article also points out the functional and discursive similarities between the practices of the youngest generation of social media witches and the popular trend of self-development and personal growth.
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