Lithuanian conjurations (zagovory) constitute a unique part of Lithuanian folklore. In the collection of conjurations’ manuscripts described in the publication of Daiva Vaitkevičienė (2008), we will ...find records of these archaic texts in various languages, including Polish. Polish-language conjurations constitute a separate subgroup in the Balto-Slavic context. Following the chronological criterion, we are dealing with texts of pre-Christian and after-Christ origins. Due to mutual cultural influences as well as functioning of different languages within Lithuania, it is usually not possible to determine the original language of conjuration.Only in a few cases we are able to state, which version of conjuration is its translation. This is indicated primarily by the structure of the text as well as its lexical features, adaptation or transliteration.The article presents an attempt to compare Polish and Lithuanian texts, identify and analyze Polish language threads, their motives and subject matter as well as the ways in which such conjurations function.
Lithuanian conjurations (zagovory) constitute a unique part of Lithuanian folklore. In the collection of conjurations’ manuscripts described in the publication of Daiva Vaitkevičienė (2008), we will ...find records of these archaic texts in various languages, including Polish. Polish-language conjurations constitute a separate subgroup in the Balto-Slavic context. Following the chronological criterion, we are dealing with texts of pre-Christian and after-Christ origins. Due to mutual cultural influences as well as functioning of different languages within Lithuania, it is usually not possible to determine the original language of conjuration. Only in a few cases we are able to state, which version of conjuration is its translation. This is indicated primarily by the structure of the text as well as its lexical features, adaptation or transliteration. The article describes the attempt to compare Polish and Lithuanian conjurations’ texts, classify their main themes and analyze how they worked.
The two-volume collection of Klechdy, starożytne podania i powieści ludu polskiego i Rusi (Fables: Ancient Legend and Folk Narratives of Poland and Russia) by Kazimierz Władysław Wójcicki, a writer ...and popularizer of folk tales, aroused interest in Poland and among lovers of Slavic folk culture. K. W. Wójcicki wrote his book in the 1830s, in an era of strong Slavophile sentiments and under the influence of Polish Romantics from Lviv. The author mentions earlier research by Julian Krzyżanowski, Julian Maślanka, Ryszard Wojciechowski and Violetta Wróblewska concerning the collection Klechdy, starożytne podania i powieści ludu polskiego i Rusi. In fairy tales in the collection by K. W. Wójcicki, apart from motifs and content from the Polish folk tradition, there are elements from other Slavic traditions. The author analyzes the presence of Serbian, Slovak and Ukrainian motifs, pointing to the sources, methods of Polonization and the author’s stylization of Slavic folkloric motifs.
Currently, the problem of identifying and comparing mythological characters from different folklore traditions remains relevant. Revealing common elements of mythological characters is necessary for ...compiling folklore indexes and mapping specific motives and plots associated with them. In this article, this problem will be examined using the example of the Polish zmora and other similar Slavic mythological characters. It attempts to compare the zmora from Polish folklore with mythological characters of this type from other Slavic traditions, relying on the similarities and differences of the motives, as well as functions and differential features associated with them. The article shows the features which are common for the Polish zmora and similar characters in Czech, Slovak, Moravian and Lusatian folk culture, Bulgarian, Croatian and Serbian traditions, as well as in Russian, Belarusian and Ukrainian folk culture. The author concludes that the West Slavic mora and the South Slavic mora are quite close to the Polish zmora in terms of the image and the plot-motive fund, and on this basis, the Western and South Slavs represent one ethnocultural area. Meanwhile, the Eastern Slavs do not have a corresponding character, so the motives and functions associated with such mythological characters among the Western and South Slavs are absent on the East Slavic territory or are passed to other characters.
Après la Seconde Guerre mondiale, le régime communiste polonais diffuse sa propagande dans et hors de ses frontières. Les consulats et l’ambassade de Pologne jouent le rôle de relais pour inculquer ...des idées communistes aux migrants et à leurs descendants installés en France depuis l’entre-deux-guerres. Au sein du réseau associatif communautaire polonais, des centaines de sociétés communistes, étudiées à partir des Archives départementales du Nord, du Pas-de-Calais et de Saône-et-Loire, se sont ainsi formées dans les pays miniers de ces départements. Elles mobilisent notamment le sport et le folklore pour parvenir à développer et entretenir une « polonité rouge », la polonité étant définie comme l’attachement des migrants polonais et de leurs descendants à la Pologne et sa culture. Par le biais de ces deux activités et l’organisation de colonies de vacances, la jeunesse constitue une cible privilégiée. L’interdiction des groupements communistes polonais en janvier 1950 ne parvient pas à faire disparaître cette propagande, bien qu’elle l’atténue. Sous la direction des autorités polonaises en France, les tentatives de (re)constitution de sociétés sportives et de jeunesse communistes se multiplient, mais restent parfois infructueuses ou ne fonctionnement que temporairement.
The article is a presentation of spring rituals associated with animals in the Polish countryside, recorded by ethnographers up to the beginning of the twentieth century. In traditional Polish rural ...society, rituals associated with the Slavs beliefs and symbolism, which were to symbolically start the new vegetative year, were among the most important activities of worship the choice of animals for the ritual. These beliefs were so firmly embedded in the consciousness of the traditional communities that survived until the early twentieth century in the form of customs and the way of how animals were treated by the hosts. The relationship of man with the animal was very characteristic of the rural community, as it was associated with the supplementation of the basic needs of the host, which translated into a concern for the animals’ health and their lives. In the opinion of the former inhabitants of the village, caring for the animals apparently manifested in the practice of magic that was to prevent and ward off spells and diseases.
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Provider: - Institution: - Data provided by Europeana Collections- Offprint from: Zbiór Wiadomości Komisyi antropologicznej Akademji Umiejętności ; 10 (1886)- Odobne odb. z: Zbiór Wiadomości Komisyi ...antropologicznej Akademji Umiejętności ; 10 (1886)- All metadata published by Europeana are available free of restriction under the Creative Commons CC0 1.0 Universal Public Domain Dedication. However, Europeana requests that you actively acknowledge and give attribution to all metadata sources including Europeana
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