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The term “underground” has not been entirely unequivocal in Czech culture. However, it has traditionally been used to refer to the community that grew up around the rock band »The Plastic People« of the Universe in the 1970s. That community, which soon became part of the dissent and identified to a considerable degree with the people around Charter 77, consisted of poets, musicians and visual artists, as well as philosophers, essayists and samizdat publishers with markedly different orientations and places on the political spectrum, ranging from ultra-leftist radicals to millenarians to Christian traditionalists.
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An article by Petr Placák, one of the organisers of anti-regime demonstrations in Prague in 1988–1989, on the trial of four former members of the State Security (StB) who in June 1989 picked him up at a demonstration at the Royal Game Reserve in Prague 7 and hauled him off to Křivoklát, where they beat him up on an isolated forest path. After almost a quarter of a century, he achieved success: Two of the StB men were sent to prison and one received a suspended sentence (the fourth had died in the interim).
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The accommodation of children and young people of foreign descent to new life conditions and educational challenges abroad is a process that takes place primarily in the context of social interactions. The aim of the article below is to present selected experiences in terms of integrating schoolchildren of Polish origin in Germany. The author considers the presentation of school space as an integration microcosm of its own to be of particular importance. It is worth noting that the German educational system in the present form often discriminates against schoolchildren of foreign descent and limits the opportunities for further education. The author’s own empirical verifications served as the research illustration in the text. The verifications, though carried out on a small sample, indicate some timeless trends among young Polish immigrants.
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This article examines Maxine Hong Kingston’s The Woman Warrior from a post-Jungian perspective. It analyzes the narrator’s experience proving that her writing of this memoir amounts to an unconscious reprocessing and recording of her reconciliation with her mother. By translating and rewriting her mother’s stories, Maxine manages to integrate her shadow and embrace her feminine nature after spending her youth rigorously trying to achieve intellectual prowess. The novel is an assortment of seemingly random talk stories Maxine heard from her mother in Chinese as a child. In a 2011 interview with Josephine Reed, Kingston stated that she started writing the novel in Hawaii, sitting in a hotel room and staring at the wall, not at any special scenery. The wall, I argue, symbolizes a psychological impasse, her mother complex. The randomness of this gesture, how she started writing, resonates with the post-Jungian analysis I present in this article and with the fact that the author’s unconscious was an incentive for writing. In short, the wall Kingston was trying to break is an inner one—a barrier in the form of a mother complex that prevents her from letting go and fully experiencing her environment.
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The purpose of this paper is to analyze the role of intergenerational knowledge transfer on culinary traditions. Tradition is a cultural phenomenon with a special social function. Passing knowledge about culinary traditions is an excellent example of intergenerational transfer. The generational knowledge transfer is possible and is practiced in the area of culinary traditions. Among the forms of culinary traditions for which the intergenerational transfer of knowledge has been identified as the most preferred, mention is made of the use of forgotten raw materials, the use of traditional culinary techniques, the ways of decorating dishes and festive tables, customs related to the daily and festive way of serving and consuming food, and preparations.
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The aim of the study presented in this paper was to obtain information from different groups of respondents on the impact of regional cuisine on regional development. The article discusses the results of the survey conducted among the inhabitants of individual regions on the relationship between regional culinary heritage and the development of the region they inhabit. The article also includes the analysis of the tourist attractions of the region targeted at tourist information centers, which aimed at assessing the percentage of inquiries about regional cuisine (inquiries about traditional products, their production and purchase locations, regional restaurants, culinary trails, workshops, shows culinary festivals, etc. The use of regional and traditional products to promote the regions and increase their attractiveness is a very good and interesting concept.
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The research has been aimed at analysing the development of pilgrimages and religious tourism to shrines in Polish Carpathian Mountains and the assessment of the influence of religious tourism on social and economic development in the examined region. The article indicates that the modern network of pilgrimage centres in Polish Carpathian Mountains is the heritage of long-term tradition. The network comprises more than 120 shrines in which miraculous images of Virgin Mary, images of the Lord, of the saints and blessed are venerated, as well as calvaries and a Eucharistic shrine. The vast majority of Carpathian shrines (75% of all) are connected with Marian cult. In Polish Carpathian Mountains, there are 14 shrines of Lord, connected mainly with the cult of miraculous images of Christ, and more than 20 shrines of saints and blessed figures. This paper is the result of in-house studies and field studies conducted during the years 1995–2017 in more than 100 Carpathian shrines. The studies were conducted in Polish Carpathian Mountains, i.e. in the part of Carpathian Mountains that lies within the actual borders of Poland. The presentation of research results mainly makes use of a dynamic and comparison method, and cartographic presentation methods (the matic map and choropleth map). The conducted research indicates that tourism and pilgrimages to shrines in Polish Carpathian Mountains exhibit an increasing trend year by year and the main factors which have an influence on this are pilgrimage traditions, landscap evalue of the region, historical and architectural value of churches functioning as shrines, care for the development of the cult, and pastoral work of priestsor congregations that take care of the shrine.
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Culinary tourism, seen as a new trend in the market of tourism services, means travelling to places of making or serving food products, dishes and regional alcoholic beverages. It is also travelling aimed at exploring culinary traditions of a region, participating in food fairs, workshops, festivals and travelling along culinary trails. A modern-day tourist-consumer is looking for good and original food products made from exceptional and unique ingredients and in line with culinary traditions cultivated for centuries. The contemporary Podkarpackie Voivodship was formerly a contact area of different nations, cultures and religions, which had a huge impact on the formation the cultural heritage which it has preserved to this day. This has also affected the cuisine of Podkarpacie region, which today represents a fusion of many cultures. The aim of the study is to present the determinants of development of a tourism product called Subcarpathian Flavours Culinary Trail which includes three routes, namely the Bieszczady Route, - the Beskids and Podgórzański Route and the North Route. In 2017 the trail was listed in the „7 wonders of Poland”, in the contest organised by the magazine National Geographic Traveler. The article also includes the opinions of consumers on the regional cuisine in Podkarpacie Voivodship.
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This article attempts to present the cultural heritage as a separate category of intercultural education and national security, realizing that caring for it is not a constitutional duty of each of us. Care for values related to cultural and natural heritage determines the place of man in the world. This is an important aspect of taking care of national identity and an important element of the development of local structures. Over the centuries, Polish culture played an important role in shaping the national being and its security. Undoubtedly, we have the extraordinary richness of nature and culture in all its complexity and diversity, and each of us has a part in discovering this potential. Unfortunately, the cultural heritage is non-playable - once destroyed or devastated, it can never be recovered in the richness of its authenticity. This results in the great responsibility of every generation, that even the smallest impoverishment of its resources is irreversible in its effects, striking directly in the sense of the cultural identity of society - the basis of every nation. That is why it is very important to properly and effectively manage the cultural heritage.
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The cultural diversity of the Second Polish Republic, in which a large part of society, especially in cities, was of Jewish origin, was variously reflected in Julian Tuwim’s poetry. Works devoted to the Jewish culture were an important part of Tuwim’s socio-political texts. The author pointed out the cultural and mental differences, whose consequences were – irrespective of their origin, whether Polish or Jewish – some orthodox attitudes towards dissimilarity. They originated, first and foremost, from the prejudices, superstitions and stereotypes formed over the ages. In his poems, Tuwim emphatically revealed the oppressive aspect of any culture, acting in many directions: within a given diaspora or social group as well as outside, in the interaction with the Other. In this way, he pointed at the threat which lies in a culture being manipulated, ideologized, subjected to politics or economic interests, and thus becoming a dangerous tool aimed against people.
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This is the second part of ours interpretation of the findings of interdisciplinary qualitative phenomenological research of genesis of institution of Zavetina of our home village Melenci in Serbia that we realized in the period from May 2014 to June 2015 within the course Sociology of Religion at doctoral studies in the Department of Sociology, Faculty of Philosophy, University of Belgrade, under the supervision of a full professor Dr Milan Vukomanovic. While in the previous article we dealt with the genesis of the institution of Zavetina in general, in this article we pay attention to the Zavetina of the village of Melenci, especially on its celebration from the time of its revitalization in 1996 to the present.
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The paper analyzes the Serbian feature film „No One’s Child” from 2014. The film tells the story about a feral child, a fascinating trope found in folklore, literature and popular culture. In accordance with the anthropological approach to studying feature films, this movie is viewed as modern myth which express and explore key cultural questions and contradictions in the contemporary society. Through a character of a feral boy raised by wolfs and therefore without „culture” this paper examines how the „No One’s Child” film solves the issue of the nature versus culture opposition.
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The aim of the article is to analyse the “myth of origin” of the contemporary discourse of creativity and to reveal its constructed character. A skeptical look at the seemingly linear transformation of a popular idea reveals not only discontinuity and numerous ruptures in the process of changing the ways of understanding the concept, but also the unintended functions of contemporary explanations of the genesis of creativity. Analysis of ways of thematizing creativity in religious, artistic, philosophical and scientific discourse serves to answer the question, how creativity has become a core of the modernization narrative tied with the categories of innovation, creative industries, cultural economics and creative cities.
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The aim of the article is to answer the question how domestication of television set has influenced the emergence of fashion regulating social practices in People’s Poland. The qualitative secondary data on ways of life have been analysed. The materials were gathered by Andrzej Siciński and his team in the years 1978-82 in four cities. It occurs that television set was the channel through which the patterns of fashion were transmitted. The families were wired to the fashion society, because the television set was on constantly nevertheless it was watched or not. The TV was watched by communities not by individuals: if the content was watched with awareness, it was discussed and negotiated within families and friends. Due to the domestication of the television set, watching TV has become the dominant social practice in the home. This domination was resisted by customary norm according to which the home is the place of the housework and the habits of women.
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