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Porównania
|
2013
|
vol. 13
203-223
EN
Multicultural places and monuments can unite or divide and bring about conflict. Such new-old perception of the past and the monuments is frequent in Central and Eastern Europe after 1989. In contrast, work on the protection and preservation can be an idea that unites different communities, creates bridges and new bonds. At present, it is not only the monuments which unite but the work to maintain and preserve them which constitutes a common goal. This tendency is contrary to the postcolonial perception of the world. The work describes the multiculturality of monuments paying attention to the mobility of artists, works of arts and borders. Also, an analysis of the issue of uni-, bi- and multicultural heritage ownership is offered.
PL
Wielokulturowe tereny i zabytki mogą łączyć, ale i dzielić oraz wywoływać konflikty. Takie nowo-stare widzenie przeszłości i zabytków było dość często spotykane w Europie Środkowej i Wschodniej po 1989 roku. Przeciwną postawą jest praca przy ich ochronie i konserwacji, co może być największym elementem łączącym różne społeczności, budować mosty i tworzyć nowe więzi. Dzisiaj nie tylko zabytki łączą, ale praca i wspólne działania na rzecz ich zachowania i konserwacji, co jest zupełnym przeciwieństwem postkolonialnego widzenia świata. W pracy omówiono wielokulturowość zabytków, zwracając uwagę namobilność artystów, mobilność dzieł sztuki i mobilność granic. Przeanalizowano też problem własności dziedzictwa jedno, dwu i wielokulturowego.
EN
The presented study explores the ways in which two events from the history of Poland – the baptism of Mieszko I and the so-called ‘pagan reaction’ – are shown in history textbooks and curricula. Both of these events are treated here as remembrance sites, creating the historical canon, which constitutes one of the pillars of Poles’ memory of the past. The method of public discourse analysis was applied. The analysis of textbooks and curricula showed that while the christening of Poland is presented as an exceptional remembrance site in its history (one of the major events constituting the historical canon), the so-called pagan reaction is a hardly noticeable event. The attitude to the Slavic past, which is characteristic for the analyzed texts, can be placed within the discourse of depreciation, to which the argumentation, linguistic means, and the symbolism have been subordinated.
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