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1

Kultura konsumpcji

100%
Dziura M.
Roczniki Wydziału Nauk Prawnych i Ekonomicznych KUL
|
2009-2010
|
vol. 5-6
|
issue 2 Ekonomia
271-286
EN
We live in a society and culture of consumption. What are the characteristics of this culture? What has contributed to its formation? In what way does it influence people? These are the main questions tried to be answered in the article Culture of consumption. The culture of consumption is the culture of ordinariness. It lures and attracts crowds in many ways. It is light, simple, pleasant and a little bit infantile. It does not demand any effort, absorbtion or preparation. The aim of the culture of consumption is buying, using and dispensing goods that satiate people’s wishes. The culture of consumption advocates material and hedonistic values. The culture of ordinariness is subject to the rule of the market. It is not the producer who imposes products but the consumer who decides through his individual choices, on the producer’s success. Such culture creates changes in social life. Social inequalities and identity problems occur. An individual is alone in its consumption and is deprived of durable social bond. Consumption determines the place in a social structure, it defines group identities and it creates the sense of self value. The culture of consumption forms a man and a man expresses his needs and wishes in this culture.
2

Obrzędy przejścia. Refleksja etnologiczna o przekraczaniu granic

100%
Dziura M.
Roczniki Wydziału Nauk Prawnych i Ekonomicznych KUL
|
2012-2013
|
vol. 8-9
|
issue 1: Prawo
65-80
PL
Granica to obszar, który jednocześnie łączy i rozdziela. Jest to pas ziemi między przyległymi terenami, który zabezpiecza to, co jest wewnątrz i jednocześnie pozwala na zetknięcie się z tym, co jest na zewnątrz. Przekraczaniu granic zawsze towarzyszyły i towarzyszą emocje, ponieważ obszar ten ma specyficzne cechy. By zmniejszyć poczucie lęku, obawy związanej ze zmianą obszarów, tworzono obrzędy i rytuały przejścia. Niniejszy artykuł przedstawia formalne wymogi stawiane przekraczającym granice, ale też pokazuje magiczno-religijne sposoby ochrony przed niebezpieczeństwami czyhającymi na granicy. Wyjaśnia postrzeganie granic w kulturze tradycyjnej i przybliża współczesną wizję granic. Przedstawia rytuał przekraczania granicy polsko-ukraińskiej.
EN
A border protects what is inside – orbis interior but simultaneously it lets to adjoin what is outside – orbis exterior. A border does not belong to anybody, it is the area “between”, so on one side it prompts to stop and on the other side it prompts to communication and connectivity. Borders were and are being crossed. Crossing them is connected with the change of the area but also with the experience of difference, alterity, outrangeness. To reduce the fear and anxiety about “the world abroad” and the demilitarised zone itself, there were always the rituals of border crossing. This article presents formal necessities connected with border crossing and it shows magical-religious ways of protection against the dangers lurking in the zone area. in a nowadays globalised world where the borders are wearing away and the countries welcome the comers, the rituals of crossing wither. But there are still places where you can experience these rituals. At the airports and exterior frontiers of the European Union the activities were multiplied to make travellers aware of the meaning of the border crossing. the description of the Polish-Ukrainian border controlling lets us educe the ritual of it and to capture – maybe at the last gasp – the activities performed in the demiliterised zone area. If the borders still exist, people will need the rituals of crossing them because these rituals give the feeling of safety. They are somehow connected with a kind of necessity but they also reduce the feeling of lost and fear.
3

Na wschodzie biją dzwony

100%
Dziura M.
Wrocławskie Studia Wschodnie
|
2018
|
vol. 22
77-96
RU
Колокола, повешенные высоко на колокольнях, влияют на людей как мощным звуком, так и своей символикой. В наши дни их значение уменьшается, но до сих пор они возвращают старый этос, опирающийся на святость, значимость, серьезность и авторитет. Колокола вросли в локальный ландшафт и составляют его фоническую специфику. Колокол был и сих пор связан с религиозной традицией, но и выражает связь с локальным пространством и оседлением. Цель данной работы — обратить внимание на колокол как на элемент, соединяющий прошлое с настоящим, святой сферы с бытовой. Автор старался уловить специфику восточных колоколов, находящихся на территории Надсанья, охватывающей часть Подкарпатского воеводства — территорию от Мжиглуда до Красичина. Несмотря на исторические потрясения, на этой территории сохранилось много интересных колоколов и колоколен, а также остались воспоминания о костельных инструментах, отлитых из бронзы. Жители этой территории веками вслушивались в звуки колоколов и усматривали в них голос Бога, символ траура и похорон, а также победы, рождения и безопасности. Удары колокола, как и бой часов, отмерял время и взывал к молитве, а также определял ритм дня. музыка колоколов разносилась по здешним горам и долинам, создавая своеобразный дом для всех жителей пограничья Надсанья.
EN
Bells hanging high up in bell towers make an impression on people with both their powerful sounds and their symbolism. Today their significance is on the wane, although they still remind us of the old ethos based on sacredness, momentousness, solemnity and prestige. They are part of the local landscape and determine its sonic specificity. Bells were and still are associated with religion as well as with the local space and familiarity. The aim of the study is to draw attention to bells as links between the past and the present, the sacred and the mundane. The author seeks to capture the specificity of bells from Poland’s eastern border region on the River San, from Mrzygłód to Krasiczyn. Despite its turbulent history, the region still boasts many interesting bells and bell towers; there are also many memories of those church instruments cast in bronze. For centuries people living in the region have listened to the sounds of their bells, hearing in them the voice of God, symbol of mourning and funerals, but also of victory, rebirth and security. Strikes of bells, like those of clocks, measured time and called for prayer, but also marked the rhythm of the day. Music of the bells, spreading across the mountains and valleys, creates a home for everyone living in this border region.
4
Publication available in full text mode
Content available

Kultura konsumpcji

100%
Dziura M.
Roczniki Wydziału Nauk Prawnych i Ekonomicznych KUL
|
2009-2010
|
vol. 5-6
|
issue 1
271-286
EN
We live in a society and culture of consumption. What are the characteristics of this culture? What has contributed to its formation? In what way does it influence people? These are the main questions tried to be answered in the article Culture of consumption. The culture of consumption is the culture of ordinariness. It lures and attracts crowds in many ways. It is light, simple, pleasant and a little bit infantile. It does not demand any effort, absorbtion or preparation. The aim of the culture of consumption is buying, using and dispensing goods that satiate people’s wishes. The culture of consumption advocates material and hedonistic values. The culture of ordinariness is subject to the rule of the market. It is not the producer who imposes products but the consumer who decides through his individual choices, on the producer’s success. Such culture creates changes in social life. Social inequalities and identity problems occur. An individual is alone in its consumption and is deprived of durable social bond. Consumption determines the place in a social structure, it defines group identities and it creates the sense of self value. The culture of consumption forms a man and a man expresses his needs and wishes in this culture.
5
Publication available in full text mode
Content available

Obrzędy przejścia. Refleksja etnologiczna o przekraczaniu granic

100%
Dziura M.
Roczniki Wydziału Nauk Prawnych i Ekonomicznych KUL
|
2012-2013
|
vol. 8-9
|
issue 1
65-80
EN
A border protects what is inside – orbis interior but simultaneously it lets to adjoin what is outside – orbis exterior. A border does not belong to anybody, it is the area “between”, so on one side it prompts to stop and on the other side it prompts to communication and connectivity. Borders were and are being crossed. Crossing them is connected with the change of the area but also with the experience of difference, alterity, outrangeness. To reduce the fear and anxiety about “the world abroad” and the demilitarised zone itself, there were always the rituals of border crossing. This article presents formal necessities connected with border crossing and it shows magical-religious ways of protection against the dangers lurking in the zone area. in a nowadays globalised world where the borders are wearing away and the countries welcome the comers, the rituals of crossing wither. But there are still places where you can experience these rituals. At the airports and exterior frontiers of the European Union the activities were multiplied to make travellers aware of the meaning of the border crossing. the description of the Polish-Ukrainian border controlling lets us educe the ritual of it and to capture – maybe at the last gasp – the activities performed in the demiliterised zone area. If the borders still exist, people will need the rituals of crossing them because these rituals give the feeling of safety. They are somehow connected with a kind of necessity but they also reduce the feeling of lost and fear.
PL
Granica to obszar, który jednocześnie łączy i rozdziela. Jest to pas ziemi między przyległymi terenami, który zabezpiecza to, co jest wewnątrz i jednocześnie pozwala na zetknięcie się z tym, co jest na zewnątrz. Przekraczaniu granic zawsze towarzyszyły i towarzyszą emocje, ponieważ obszar ten ma specyficzne cechy. By zmniejszyć poczucie lęku, obawy związanej ze zmianą obszarów, tworzono obrzędy i rytuały przejścia. Niniejszy artykuł przedstawia formalne wymogi stawiane przekraczającym granice, ale też pokazuje magiczno-religijne sposoby ochrony przed niebezpieczeństwami czyhającymi na granicy. Wyjaśnia postrzeganie granic w kulturze tradycyjnej i przybliża współczesną wizję granic. Przedstawia rytuał przekraczania granicy polsko-ukraińskiej.
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