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Wyszukujesz frazę "intangible cultural heritage" wg kryterium: Wszystkie pola


Wyświetlanie 1-5 z 5
Tytuł:
„Migrująca lokalność”. Niematerialne dziedzictwo kulturowe wobec kulturowej zmiany. Etnologiczne pytania o materię badawczą
“Migratory localness” and intangible cultural heritage. Ethnological questions concerning the research matter
Autorzy:
Berendt, Elżbieta
Powiązania:
https://bibliotekanauki.pl/articles/539684.pdf
Data publikacji:
2014
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
lokalność
kulturowa zmiana
dziedzictwo niematerialne
Opis:
The ratification by Poland in 2011 of the 2003 UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage means that the Polish state undertakes to carry out actions which will help implement the recommendations in the Convention and lead to the establishment of inventories of phenomena in need of special protection, dissemination and appreciation. The idea of the Convention is to make the relevant communities sensitive to the value of their own culture, its uniqueness. But its message also clearly entails the thought of possible loss of precious, perhaps the most precious values of tradition and of the implications of such situations; including the disturbances of the cultural identity. Torn for a variety of causes out of their familiar physical and mental territory, especially due to wars and resulting cultural violence, migrant communities live with this consciousness. Their experiences are a model example of a social and cultural system thrown off relative balance developed through years of rootedness. How do they find their place in a new reality and to what extent does their intangible heritage contribute to those processes or, to the opposite, to what extent does it hamper them? May the recommendations of the Convention become an insurance policy also for them, a guarantee which would ensure the possibility to maintain specific aspects of self-consciousness, cultural continuity, or will the recommendations remain dead letter for them due to changes imposed by the constant confrontation with other cultural patterns. What are the chances that those “managers” of the Convention implementation process in the Polish reality will notice and appreciate the specific nature of cultural processes which take place in the territories incorporated into Poland after World War II? The unique but undergoing continuous processing heritage of displaced Polish communities but also of other ethnic and national groups, returnees and political refugees? Will they not reject as objectionable the phenomena of continuation in a variety of forms by those communities of the heritage of other communities which under the pressure of history left their territories? Even if they do not receive an unequivocal answer at first, such questions should be posed because they absorb numerous local communities as well as observers and researchers who study their tradition.
Źródło:
Ochrona Zabytków; 2014, 1; 19-30
0029-8247
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Zarządzanie dziedzictwem niematerialnym Górali Babiogórskich poprzez animację społeczno-kulturalną. Raport z badań etnograficznych
Managing the intangible cultural heritage of the Babia Góra Highlanders through socio-cultural animation. Report on ethnographic research
Autorzy:
Laszczka, Magdalena
Powiązania:
https://bibliotekanauki.pl/articles/21151107.pdf
Data publikacji:
2022
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
animacja
edukacja
etnografia
niematerialne dziedzictwo kulturowe
zarządzanie
animation
education
ethnography
intangible cultural heritage
management
Opis:
Artykuł stanowi jakościowy raport z etnograficznych badań terenowych przeprowadzonych w latach 2018–2019 do pracy licencjackiej pod tytułem Zarządzanie dziedzictwem niematerialnym Górali Babiogórskich, obronionej z wyróżnieniem w Instytucie Kultury UJ. Za podstawę badań uznano dyskurs niematerialnego dziedzictwa kulturowego, w tym problematykę zarządzania dziedzictwem na terenie Podbabiogórza i w Babiogórskim Centrum Kultury im. Urszuli Janickiej-Krzywdy w Zawoi. Autorka poszukuje odpowiedzi na pytanie badawcze: poprzez jakie wartości i idee, znajdujące odzwierciedlenie w konkretnych działaniach, powinno się zarządzać dziedzictwem niematerialnym regionu w instytucjach publicznych, aby było ono nie tylko chronione, ale również kreatywnie rozwijane i w konsekwencji przekazywane kolejnym pokoleniom. Posługując się etnografią jako tradycją metodologiczną, ustalono, że sprawczość publicznych instytucji kultury w ochronie dziedzictwa niematerialnego możliwa jest dzięki długotrwałemu pobudzaniu społeczności inicjatywami z zakresu animacji społeczno-kulturalnej do współdzielenia wartości i współtworzenia własnej kultury. W studium wyszczególniono działania: zachęcanie do partycypacji w przywracaniu kultury, kultywowanie jej elementów i transmitowanie ich poprzez empirię, stosowanie intertekstualnych przetworzeń dziedzictwa, inicjowanie kreatywnych i interaktywnych wydarzeń aktywizujących oraz edukowanie przystosowane do odbiorców, nienachalne w formie. Wybór analizowanego przypadku instytucjonalnego okazał się zasadny z uwagi na animacyjny i edukacyjny charakter działalności oraz walory kulturowe.
The article is a qualitative report on ethnographic field research conducted in 2018–2019 for a bachelor’s dissertation on Managing the Intangible Cultural Heritage of the Babia Góra Highlanders, which was defended with distinction at the Institute of Culture of the Jagiellonian University. The discourse on intangible cultural heritage was considered to be the basis for the research work, including the issue of heritage management in the Babia Góra region at the Urszula Janicka-Krzywda Babia Góra Cultural Centre in Zawoja. The research question that the author is seeking to answer is through which values and ideas, reflected in specific activities, should the intangible heritage of the region be managed in public institutions, so that it is not only protected, but also creatively developed and, consequently, passed on to future generations. Making use of ethnography as the methodological framework, it was determined that the public cultural institutions may be agents in the protection of intangible heritage through the long-term activation of communities with initiatives in the field of socio-cultural animation in order to share values and participate in the development of their culture. The study specified the following activities: encouraging participation in reviving heritage, cultivating elements thereof and transmitting them through empirical knowledge, using intertextual transformations of heritage, initiating creative and interactive events, and education geared towards the recipients that is not intrusive in form. The choice of cultural case under analysis proved to be justifiable in view of the motivational and educational nature of the activity and cultural values.
Źródło:
Ochrona Zabytków; 2022, 2; 169-186
0029-8247
2956-6606
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Niematerialne dziedzictwo kulturowe w świetle ochrony i promowania różnorodności form wyrazu kulturowego
Intangible cultural heritage in the light of protection and promotion of the diversity of cultural expressions
Autorzy:
Ratajski, Sławomir
Powiązania:
https://bibliotekanauki.pl/articles/538459.pdf
Data publikacji:
2014
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
UNESCO
niematerialne dziedzictwo kulturowe
Konwencja w sprawie ochrony niematerialnego dziedzictwa kulturowego z 2003 roku
Konwencja w sprawie ochrony i promowania różnorodności form wyrazu kulturowego z 2005 roku
Konwencja w sprawie ochrony dziedzictwa kulturalnego i naturalnego z 1972 roku
Program UNESCO Pamięć Świata
społeczność lokalna
tożsamość
dziedzictwo materialne
zrównoważony rozwój
kultura
dialog pokoju
dialog kultur
różnorodność wyrazu kulturowego
lista reprezentatywna niematerialnego dziedzictwa kulturowego ludzkości
lista światowego dziedzictwa
polityka kulturalna
polityka rozwojowa
kultura narodowa
kultura lokalna
dobra kultury
przemysły kultury
Milenijne Cele Rozwoju ONZ
prawa człowieka
Opis:
The article refers to two UNESCO conventions adopted by Poland in recent years: The Convention for the Safeguarding of the Intangible Cultural Heritage of 2003 and the Convention on the Protection and Promotion of the Diversity of Cultural Expressions of 2005. On one hand, comparing the content of these documents allows better understanding of the keynote of the concept of safeguarding intangible national heritage applied by UNESCO, and, on the other hand, this guiding principle shows the long distance covered while shaping the vision of cultural heritage over forty years from the establishment of the Convention on Safeguarding the Cultural and Natural Heritage in 1972. To complete the picture, UNESCO’s “Memory of the World” Programme of 1992, concerning safeguarding the documentary heritage, including the digital heritage, must be mentioned. These documents capture the diverse landscape of human cultural heritage, being complementary to each other. They are permeated by the principles of the protection and promotion of the heritage to varying degrees: equality, diversity, equivalency, share in the sustainable development, importance of an individual creator, and also an important role of the local community in this process. They indicate the evolution of the development conditions based on the cultural awareness, sense of identity, formed in the process of gradual identification of one’s own tangible and intangible heritage. They emphasize the possibility of a significant participation of culture in development. The Preamble to the Convention from 2005 contains provisions which formulate principles in a clear way, and also shed light on understanding other UNESCO conventions and programmes, especially on the particularly important Convention from 2003. The principle of non-evaluation, which applies to making new entries on the Representative List of Intangible Cultural Heritage of Humanity, so difficult to understand in the light of the experience related to the application of the criteria for making new entries on the World Heritage List, in accordance with the Convention on Protection of the Cultural and Natural Heritage from 1972, gains importance in the perspective of “cultural diversity forming a common heritage of humanity” and being “a mainspring for sustainable development for communities, peoples and nations”. The Convention emphasizes the importance of culture for social cohesion; developmental role of exchanges and interactions between cultures based on freedom of thought, expression and information, as well as diversity of media; the importance of linguistic diversity; the importance of vitality of cultures, including for persons who belong to minorities and indigenous people, as “manifested in their freedom to create, disseminate and distribute their traditional, cultural expressions and to have access thereto, so as to benefit them for their own development”. These statements give special meaning to the main thoughts of the Convention of 2003, which indicates the fundamental importance of the local community and individual carriers in ensuring vitality of the intangible heritage as a basic condition for its protection. Hence the differences in determination of goods added to the lists established on the basis of the Convention of 1972 and of 2003. In the first case, the dominating principle is the principle of selection of the most outstanding works in a given field, based on the methodology determined by specialists using the criteria of European historical and aesthetic tradition. In the case of the Convention of 2003, there was a clear evolution towards the recognition of the values of cultural phenomena rooted in the local context, proving, first of all, the diversity and authenticity of these phenomena, with their significance in creating the culture for the local community and as a manifestation of their identity, and, with the use of tools for the protection of these phenomena/ elements, may participate in the dialogue of cultures on the national and global scale. The process of the implementation of the Convention gives a huge chance to prepare a methodology consistent with the assumptions of the Convention of 2003, by means of activities that aim at creating the national register of the intangible heritage, and thus recognize, disseminate and maintain the richness of intangible culture in Poland which, as a result of a well conducted cultural policy consistent with the principles of the Convention of 2005, should be present in the developmental processes of our country in a creative manner.
Źródło:
Ochrona Zabytków; 2014, 1; 5-18
0029-8247
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Niematerialne dziedzictwo kulturowe wsi podlaskiej – współczesny stan zachowania oraz główne problemy jego ochrony
Intangible cultural heritage of rural areas of Podlasie – current state of preservation and main problems of its protection
Autorzy:
Gaweł, Artur
Powiązania:
https://bibliotekanauki.pl/articles/538598.pdf
Data publikacji:
2014
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
Podlasie
dziedzictwo niematerialne
gwary
obrzędy i zwyczaje
ludowe rzemiosła
plecionkarstwo
tkactwo
garncarstwo
ludowe lecznictwo
Opis:
The article discusses the current state of preservation of the intangible cultural heritage in the rural areas of Podlasie and the most important problems related to its protection. It has been assumed that Podlasie covers the area of the present Podlaskie Voivodeship, excluding its western part that belongs to Kurpie. At the beginning the article outlines the settlement processes that led to the current cultural diversity of the inhabitants of this region. The Podlaskie Voivodeship is the most ethnically and religiously diverse area in Poland. It is inhabited by national minorities: Belarusian, Lithuanian and Ukrainian, as well as an ethnic minority – the Tatars. Ethnic and national divisions are accompanied by a religious division, because apart from the Catholics, Podlasie is inhabited by many followers of the Orthodox Church. One of the effects of this ethnic and national diversity is the presence of East Slavic dialects with local varieties. These distinctions are reflected, among others, in the toponymy. Linguistic diversity is visible in the oral folklore, especially in ritual songs, including Konopielki, which are sung in the Podlasie region on Easter and are particularly interesting. Oral folklore includes also legends that nowadays rapidly disappear as a result of the lack of intergenerational transfer. Coexistence of two Christian denominations in Podlasie results in wealth of customs, ceremonies and beliefs related to the annual cycle of feasts. The article presents three selected annual customs and ceremonies worth protecting by being listed in the National Intangible Cultural Heritage List: playing the ligawka, a large trumpet-like musical instrument, in Advent in Ciechanowiec, celebrations of the last days of carnival, called zapusty, in Radziłów, and a tradition of prayers with wax votives in Krypno. Undoubtedly, one of the most important issues of protection of intangible heritage in the Podlasie region is the problem of transferring knowledge and skills associated with traditional crafts. Basketwork, pottery and weaving deserve particular attention among them. The article mentions also the problem of folk medicine in the context of the activity of the healers who are called szeptuchy in Podlasie. In the summary there have been listed the most important problems of protection of the intangible heritage in Podlasie.
Źródło:
Ochrona Zabytków; 2014, 1; 41-51
0029-8247
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Doświadczenie inwazji tatarskich w narracjach ludowych i pamięci zbiorowej jako niematerialne dziedzictwo kulturowe Polski południowo-wschodniej
Experience of Tatar invasions in narrations and collective memory as intangible cultural heritage of south-eastern Poland
Autorzy:
Gliwa, Andrzej
Powiązania:
https://bibliotekanauki.pl/articles/537531.pdf
Data publikacji:
2014
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
pamięć zbiorowa
inwazje tatarskie
Polska południowo-wschodnia
niematerialne dziedzictwo kulturowe
Opis:
The present area of the south-eastern Poland (Podkarpackie Voivodeship) belonged to these parts of the Kingdom of Poland, and from 1569 the Polish-Lithuanian Commonwealth, which for several centuries, from late Middle Ages to the end of the 17th century, were affected by extremely destructive Tatar invasions. For several centuries Tatar military expeditions to the Polish and Lithuanian territories that aimed at robbing and terrorising local population were an excellent tool used by the Crimean Khanate, and also periodically by the rulers of the Ottoman Empire who employed subordinate Nogai tribes, for forcing the kings of Poland to pass special fees and levies, which was guaranteed in Polish-Ottoman and Polish-Tatar peace treaties. These fees, referred to as “gifts”, were a relic of the Mongol and Tatar supremacy over Ruthenian territories in the times of the Golden Horde. A long-term threat of rapacious invasions of the Tatars from Crimea and Budjak and their catastrophic economic and demographic effects were not the only consequences of the military activity of Tatar hordes on the territory of the Polish-Lithuanian Commonwealth. This multi-dimensional and periodically very intensive impact of Tatar cavalry raids must have caused the formation of a specific cultural discourse and collective memory reproduction processes in communities that were threatened existentially, exploited economically and drained demographically. The strength and remarkable durability of the collective memory of Tatar attacks is primarily a result of such factors as distance and strangeness of aggressors in terms of civilization, culture and religion, but the specific character of the activities carried out by the Tatars was an even more important factor that generated collective memory of the attacked community. A characteristic feature of Tatar operations was the application of asymmetric warfare consisting in concentration of operational efforts in the civil sphere, which was reflected mostly in conducting expropriating operations and taking the defenceless people, mainly from rural areas, into captivity. Collective memory related to the historical phenomenon of Tatar invasions has been preserved in legends, songs, sayings, folk proverbs and beliefs transmitted from generation to generation in local communities (oral history) and in specific elements of religious ceremonies. A characteristic feature of these traditional records, despite their quite considerable diversity in form and content, was the presence of the idea of providentialism, a belief in particular care of God over the Commonwealth and the communities of the faithful that were threatened by the attacks of hostile forces. The above-mentioned historiosophical vision was not only popular among the nobility and bourgeoisie, but also among the broad group of the peasant population, and slightly later penetrated into their awareness by means of the parishes of the Catholic as well as the Orthodox, and later the United Church. The narrative structures of the legends frequently contain motives of wonderful divine interventions, often associated with the devotion to the Virgin Mary and supernatural meteorological phenomena that saved lives and freedom of people and brought salvation for cities and villages threatened with destruction. There are also many legends with moral and educational content, which refer to the figures of renegades who, during Tatar attacks, betrayed and shared their knowledge with hostile troops for various reasons. From the social point of view, an important role of legends and folk stories related to Tatars was their therapeutic and compensating role as well as an inscription of Tatar threats into the existing system of terms and values. It should be emphasized that collective memory of the Tatar attacks was strengthened, consolidated and reproduced also due to the symbolism present in iconography of sacral buildings and in the local cultural landscape in the form of roadside shrines, crosses and mounds. The product of synergistic connection of influences of intangible and tangible memory carriers, which interconnect by using a dialectically complicated intergenerational communication network, was a creation of collective memory, consolidated by means of official historical and religious discourses that constitute its social frame. Durability as well as catastrophic economic and demographic effects of Tatar invasions caused the situation where the contacts between the peasant population of the Commonwealth and the warriors from Crimea and Budjak became a border experience and foundational trauma that affected the formation of identity of local communities as a confrontation of different values and lifestyles originating from different civilization and cultural circles. For this reason the centuries of nomad invasions, which were in fact a dramatic, intercultural conflict and “the clash of civilizations”, may be defined – following the concept of Pierre Nora – as one of the central and symbolic “places of memory” (lieu de mémoire), having a multi-dimensional impact on the Polish culture.
Źródło:
Ochrona Zabytków; 2014, 1; 53-73
0029-8247
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
    Wyświetlanie 1-5 z 5

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