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SOCJOLOGIA EMOCJI: Pamięć – mniejszości vs większości – czyli do kogo należy przeszłość (na przykładzie Kaszubów)

100%
Mazurek-Janasik M.
Miscellanea Anthropologica et Sociologica
|
2016
|
vol. 17(4)
95-106
PL
Ostatnio zarówno w naukach społecznych, jak i humanistycznych można zauważyć bardzoduże zainteresowanie pamięcią, w tym pamięcią zbiorową. Zasadniczą kwestią, którąchcę przedstawić w niniejszym tekście, jest ukazanie relacji pomiędzy pamięcią opowiadanąz hegemonicznego punktu widzenia dominującej większości a mniejszością, którejopowieść o przeszłych wydarzeniach niekoniecznie musi być/jest spójna z tą wersją. Ponadtonależy się zastanowić, do kogo pamięć należy, czyja jest pamięć zbiorowa, kto – jeśliw ogóle – odpowiada za to, co pamiętamy (ale też i za to, czego pamiętać nie chcemy/nie musimy). Historia oddolna czy też subaltern (podrzędnych) jest równorzędną historiąw czasach demokracji, w czasach, gdy naród stał się społeczeństwem obywateli. Historięma naród, pamięć ma społeczeństwo. Równie ważne są miejsca pamięci (lieu de mémoire),których znaczenie podkreśla Pierre Nora (1974, 2011) (por. Szpociński 2008).
2
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SOCIOLOGY OF EMOTIONS: Collective Memory – Who owns the past?

100%
Mazurek-Janasik M.
Miscellanea Anthropologica et Sociologica
|
2016
|
vol. 17(4)
95-106
EN
When defining memory, we may look at it as a multiphase process or as a quality of a particularperson. What is most interesting is the fact that several individuals might have different memories of the same event. Past events, significant ones (or perceived as such)from the point of view of a community, become part of the oral or written history. It isnot important for memories to be based on actual events, just that the community sharesa belief in their authenticity. This same mechanism applies to their interpretation: it isonly important that a community interprets events in the same way. This is one of thecrucial elements bonding the community together. Collective memory is a part of cultureand it uses its own criterion for truth: true is what society decides to be true, not necessarilywhat is true according to historical facts. Collective memory involves two psychologicalmechanisms which are worth exploring: the subjective interpretation of events andthe collective system of meanings. Ethnic minorities create their own concepts of socialworlds, and they also create specific interpretations of historical events. It must be notedthat in modern times, when minorities do not live in isolated enclaves, they must maintainequilibrium between two worlds: their own and the one of the dominant group. The dominantmajority has at its disposal the public and mandatory educational system, as well asthe media and cultural institutions, often subsidized by the state. It is in the interest of theminority to reach a situation in which it can in its own culture.
3
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Current status of Kurdish culture in Turkey. Ethnical and national identity of Kurdish people in Istanbul and Diyarbakir − study field research

88%
Knitter S.
Prace Etnograficzne
|
2013
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vol. 41
|
issue 3
223–230
EN
In his text the author showed the results of his fieldwork in Turkey, in the western Kurdistan. In his research, conducted on the border of the perspectives of anthropology and political science, he decided to compare the situation of the Kurdish people, the largest stateless ethnic group in Istanbul and Diyarbakir and the way in which they build their ethnic and national identity living in different places and in different environments. The author investigated how the Kurds preserve their ethnic customs and how they define their contemporary ethnic condition
4
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Чешская доля: иллюзии и реальности (полемика Милана Кундеры и Вацлава Гавела)

63%
Григорьевна Задорожнюк Э.
Poznańskie Studia Slawistyczne
|
2014
|
issue 6
EN
The article is devoted to the analysis of the M. Kundera and V. Havel polemics over the fate and fortunes of the Czech ethnical identity, Czechoslovakian nationhood and ways of Czechoslovakian society development after the August, 1968. This polemic, together with the Prague Spring reflection, caused broad resonance, and some of its statements are still timely. The acceptability of the paradox of Havel being a spokesman of „the Czech lot” while at the same time being its critic in the polemic was proven.
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