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PL
CONTEMPORARY LIFE OF MOUN TAIN FOLKLORE. EXAMPLE OF IN TERNATIONAL FESTIVAL OF HIGHLAND FOLKLORE IN ZA KOPANE Folklore, mountains, mountaineering people, dance, music, festivity, amusement, festival village, promotion, tourism are the key words, which for decades have illustrated the characteristics of the cultural landscape of Zakopane – the capital of the Polish Tatra Mountain region, called Podhale. Yet above all these words could be regarded as sui generis signs, which for 40 years have been creating the image of one of the oldest Polish and European International Festivals of Highland Folklore [Międzynarodowy Festiwal Folkloru Ziem Górskich (MFFZG)]. The following paper is an attempt to outline the history of the Zakopane Festival, its management, structure and ideological background, as well as its role in shaping the folklore and culture of the whole of Podhale region. In the summing up the author lays emphasis on the fact that in spite of the many turbulences and impediments that the organizers had had to confront from both the grass roots and the people in power, the Festival survived the test of time and is doing well today. At present it is a prestigious folklore event and one of the most popular tourist attractions in Zakopane, which draws masses of folk enthusiasts/fans from all over Poland and abroad. They visit the festival to “experience an exciting adventure and spend time together with highlanders from different parts of the world”. However, this is not everything, as apart from the carnival atmosphere, the educational promotional and commercial aims, the Festival is also an important event to the local people called Górale. They perceive it as an important annual holiday, during which they can present their traditional culture, and therefore simultaneously strengthen their sense of belonging and their regional identity
EN
The article considers the role of archival photography in ethnographic practice and reflection, and reveals the complex and intricate contexts of contemporary research on images from the Nazi occupation. The starting point is source material from the German collection of the Sektion Rassen- und Volkstumsforschung Institut für Deutsche Ostarbeit (Section on Races and Ethnicity of the Institute for German Work in the East, SRV/IDO) produced by its staff during racial and ethnological studies conducted in selected localities in the General Governate from 1940–1943. Referring to her own studies of the SRV collection and her experience in ethnographic research, the author characterises the visual part of the eponymous collection and then discusses examples of the use of German photographs in interviews with witnesses of history, in this case the inhabitants of Podhale who were included in the SRV research campaign. She also emphasises the source value of German documentation, while at the same time revealing its dehumanising nature and involvement with the criminal policies of the Third Reich. In conclusion, she poses ethical questions related to the ways in which archival materials tainted by the Nazi regime can be used in contemporary academic research and in the activities of institutions that collect ‘depositions’ of remembrance.
PL
W artykule autorka podejmuje rozważania nad rolą fotografii archiwalnej w praktyce i refleksji etnograficznej oraz przybliża złożone i zawiłe konteksty współczesnych badań nad obrazami z okresu okupacji hitlerowskiej. Punktem wyjścia są materiały źródłowe z niemieckiej kolekcji Sektion Rassen- und Volkstumsforschung Institut für Deutsche Ostarbeit (SRV IDO) wytworzone przez pracowników tejże placówki podczas badań rasowych i ludoznawczych prowadzonych w wybranych miejscowościach Generalnego Gubernatorstwa w latach 1940–1943. Odwołując się do własnych studiów nad zbiorem SRV oraz doświadczeń z badań etnograficznych, autorka charakteryzuje wizualną część tytułowej kolekcji, a następnie omawia przykłady zastosowania niemieckich foto- grafii w wywiadach ze świadkami historii. W tekście podkreśla też wartość źródłową dokumentacji SRV, a jednocześnie ukazuje jej dehumanizujący charakter oraz uwikłanie w zbrodniczą politykę III Rzeszy. W podsumowaniu stawia pytania natury etycznej związane ze sposobami wykorzystania naznaczonych hitlerowskim reżimem archiwaliów we współczesnych badaniach naukowych oraz w działalności placówek deponujących pamięć.
EN
The article refers to the research and activity of Nazi Institute für Deutsche Ostarbeit (IDO), which operated in occupied Poland between 1940–1944. Drawing on archival sources mainly on Diary of archeological research in Szaflary (1942), the author provides new and verifi es existing information about research projects and expeditions carried by IDO in Poland, in this case by  Section Vorgeschichte. This yet unknown Dictionary provides new insight not only into research procedures and excavations in Szaflary village but also into Germans ethnopolicy towards conquered nations (Polish Highlanders from Podhale region), as well as relations between German and Polish scientists. In that sense presented article contributes to the contemporary discussion about political involvement of German and academics in the Nazi regime, taking under consideration the relation between science, war, and power. The article is also questioning the problem of ethics, responsibility and political engagement of academics and the statues of data produced by IDO.
EN
In the presented text, the author considers the role of translations of literary classics into local dialects and minority languages in the context of identity practices. She describes the genesis of translation activities into the Podhale dialect, referring to the Young Poland fascination with Górale culture, and then initiatives undertaken by Górale writers in the 20th century. The second main problem concerns the issues of translation practice and the relationship between the Polish language and the Podhale dialect, its condition and status in contemporary Górale culture. When discussing the above problems, the author draws on existing literature, as well as ethnographic data. She refers to her own experiences with translation practice, presenting them in the form of autoethnographic reflection.
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