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Wyszukujesz frazę "obrzędy i zwyczaje" wg kryterium: Wszystkie pola


Wyświetlanie 1-2 z 2
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:
CMENTARZE ŻYDOWSKIE W WIELKOPOLSCE ZWYCZAJE POGRZEBOWE I SYMBOLIKA MACEW
JEWISH CEMETERIES IN GREATER POLAND. BURIAL CUSTOMS AND THE SYMBOLIC OF THE MATSEVAH
Autorzy:
Palacz, Teresa
Powiązania:
https://bibliotekanauki.pl/articles/536716.pdf
Data publikacji:
2003
Wydawca:
Narodowy Instytut Dziedzictwa
Tematy:
haskala
dom obmycia (bet ha-tohora)
Zakazy związane z cmentarzem
Obrzędy pogrzebowe
święte bractwo (Chewra Kadisza)
Macewa
Symbolika macew
Opis:
Acemetery is the most important mystical object in the Jewish kahal. Its inviolability until Judgment day, regardless of what has survived on the surface, is guaranteed by law. Even when the cemetery does not contain the graves of the ancestors it remains a holy site. This principle has been the cause of numerous conflicts whenever empty places were occupied by other objects. What has remained of the centuries-long Jewish presence in Greater Poland? Its first representatives appeared during the tenth century in Kalisz (the oldest Jewish kahal), where they resided in separate quarters known as ghettos, which contained also a cemetery. Only in subsequent centuries were cemeteries located outside the town. Fenced in with a stone wall and usually overgrown (the removal of plants was prohibited) they remained specific sites. Death and burial as well as the period of mourning were linked with numerous customs, which deeply religious Jews were compelled to observe. A characteristic grave monument in the cemeteries of Greater Poland was the matsevah, i. e. a vertically standing slab which in time became a symbol of death; its carved elements and inscriptions enclosed memory about the deceased. The symbolic of the matsevahs varied, e. g. hands in the gesture of bestowing a blessing were placed on the graves of priests, books with crowns denoted scholars, and a money box was the sign of charity. Broken candles and trees as well as a sinking ship symbolised the abrupt end of life. The inscriptions, in Yiddish, German and Russian (in the Russian partition area), lauded the name and virtues of the deceased. Alongside the few synagogues in Greater Poland there are more than forty extant cemeteries with gravestones (out of a total of about 200). The most specific cemeteries are those in Koźmin-Orla, Kalisz, Mirosławiec, Szlichtyngowa-Górczyn, Skwierzyn and Trzciel. In Poznań the only trace of a Jewish cemetery is a block with fragments of matsevahs in the communal cemetery in Milostów. During the second world war and the postwar period Jewish cemeteries were frequently devastated, and the matsevahs were treated as useful building material. Let us protect those few traces of a nation which co-created the history and tradition of Greater Poland.
Źródło:
Ochrona Zabytków; 2003, 3-4; 108-121
0029-8247
Pojawia się w:
Ochrona Zabytków
Dostawca treści:
Biblioteka Nauki
Artykuł
    Wyświetlanie 1-2 z 2

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