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    Wyświetlanie 1-6 z 6
    Tytuł:
    Dom jako gniazdo rodzinne w kulturze ludowej Białorusinów Białostocczyzny
    Дом як радзiннае гняздо ў народнай культуры беларусаў Беласточчыны
    Home as a family nest in folk culture of the Belarusians in the Bialystok region
    Autorzy:
    Matus, Irena
    Powiązania:
    https://bibliotekanauki.pl/articles/944404.pdf
    Data publikacji:
    2017
    Wydawca:
    Uniwersytet w Białymstoku. Wydawnictwo Uniwersytetu w Białymstoku
    Tematy:
    абрады
    дом
    культ продкаў
    аздабленне
    house
    ancestors’ worship
    rituals
    decorations
    Opis:
    Беднасць сялян да 60-х гадоў XIX стагоддзя, да часу вызвалення ад прыгону, спрычынiлася да таго, што дом быў трактаваны выключна ў практычным аспекце. Паляпшэнне побыту на пераломе XIX i XX стагоддзяў, а далей трагiзм бежанства, выразна садзейнiчалi працэсу ўзнiкнення культу радзiннага гнязда. На працягу гадоў змянiлася традыцыя пабудовы i аздобы дамоў: ад аскетычнага выгляду да па-майстэрску, карункова аздобленай хаты. Сумяшчалiся з тым таксама асабiстыя звычаi i абрады, звязаныя з домам i яго сярэдзiнай, якiя з часам занiклi або захавалiся ў форме парэшткаў. Заняпад традыцыйнай культуры, мiграцыя, выклiканыя эканамiчнай i грамадскай сiтуацыяй, нарэшце глабалiзацыйныя змены, адмоўна адбiлiся на сямейных традыцыях.
    Peasant poverty before 1860s, before enfranchisement resulted in defining home as an attribute in hand. The creation of family nest worship progressed at the turn of the 19th century, after the tragedy of the 1915 exodus (Byezhenstvo). Building and decorating techniques changed over the years – from ascetic structures to delicately embellished cottages. There were also many customs and rituals connected with a house. Some of them disappeared over time, and some got preserved. The decline of traditional culture, economic and social migration, globalization changes had negative influence on family tradition.
    Źródło:
    Białorutenistyka Białostocka; 2017, 9; 319-335
    2081-2515
    Pojawia się w:
    Białorutenistyka Białostocka
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Dom jako gniazdo rodzinne w kulturze ludowej Białorusinów Białostocczyzny
    Дом як радзiннае гняздо ў народнай культуры беларусаў Беласточчыны
    Home as a family nest in folk culture of the Belarusians in the Bialystok region
    Autorzy:
    Matus, Irena
    Powiązania:
    https://bibliotekanauki.pl/articles/2116688.pdf
    Data publikacji:
    2017
    Wydawca:
    Uniwersytet w Białymstoku. Wydawnictwo Uniwersytetu w Białymstoku
    Tematy:
    дом
    культ продкаў
    абрады
    аздабленне
    house
    ancestors’ worship
    rituals
    decorations
    Opis:
    Беднасць сялян да 60-х гадоў XIX стагоддзя, да часу вызвалення ад прыгону, спрычынiлася да таго, што дом быў трактаваны выключна ў практычным аспекце. Паляпшэнне побыту на пераломе XIX i XX стагоддзяў, а далей трагiзм бежанства, выразна садзейнiчалi працэсу ўзнiкнення культу радзiннага гнязда. На працягу гадоў змянiлася традыцыя пабудовы i аздобы дамоў: ад аскетычнага выгляду да па-майстэрску, карункова аздобленай хаты. Сумяшчалiся з тым таксама асабiстыя звычаi i абрады, звязаныя з домам i яго сярэдзiнай, якiя з часам занiклi або захавалiся ў форме парэшткаў. Заняпад традыцыйнай культуры, мiграцыя, выклiканыя эканамiчнай i грамадскай сiтуацыяй, нарэшце глабалiзацыйныя змены, адмоўна адбiлiся на сямейных традыцыях.
    Peasant poverty before 1860s, before enfranchisement resulted in defining home as an attribute in hand. The creation of family nest worship progressed at the turn of the 19th century, after the tragedy of the 1915 exodus (Byezhenstvo). Building and decorating techniques changed over the years – from ascetic structures to delicately embellished cottages. There were also many customs and rituals connected with a house. Some of them disappeared over time, and some got preserved. The decline of traditional culture, economic and social migration, globalization changes had negative influence on family tradition.
    Źródło:
    Białorutenistyka Białostocka; 2017; 319-335
    2081-2515
    Pojawia się w:
    Białorutenistyka Białostocka
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Ozdoby stroju wykonane z paciorków w kulturze wielbarskiej
    Costume decorations made of beads in Wielbark culture
    Autorzy:
    Żyto, Kinga
    Powiązania:
    https://bibliotekanauki.pl/articles/681883.pdf
    Data publikacji:
    2018
    Wydawca:
    Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
    Tematy:
    kultura wielbarska
    paciorki
    kolie
    dekoracje
    aplikacje
    Wielbark culture
    beads
    necklaces
    decorations
    applications
    Opis:
    The main purpose of the article is to present various forms of costume decoration in Wielbark culture. The analysis was based on well-known burials with an intact arrangement of monuments in the burial cavern. On this basis, decorations made of beads were highlighted. In addition to the necklaces that adorned the area of the neck and chest, vertical compositions are particularly noteworthy, in which the beads were discovered in a line from the level of the neck to the waist level. In addition, beads were used to trim robes in the form of applications. Another type are beads decorating belt and sachets or purses.
    -
    Źródło:
    Acta Universitatis Lodziensis. Folia Archaeologica; 2018, 33; 75-92
    0208-6034
    2449-8300
    Pojawia się w:
    Acta Universitatis Lodziensis. Folia Archaeologica
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Ceramika siwa i czarna pogranicza polsko-litewskiego
    Pottery grey and black Polish-Lithuanian borderland
    Autorzy:
    Wowak, J.
    Powiązania:
    https://bibliotekanauki.pl/articles/169091.pdf
    Data publikacji:
    2014
    Wydawca:
    Sieć Badawcza Łukasiewicz - Instytut Ceramiki i Materiałów Budowlanych
    Tematy:
    ceramika
    siwak
    glina
    czarna ceramika
    zdobienia
    ceramics
    grey ceramics
    clay
    black ceramics
    decorations
    Opis:
    Artykuł przedstawia krótką historię rozwoju garncarstwa na terenach przygranicznych Polski i Litwy, tajniki produkcji siwaków w Polsce – z uwzględnieniem jednego z największych ośrodków (Czarnej Wsi Kościelnej) – oraz czarnej ceramiki na Litwie, wyrabianej w Parku Narodowym Dzūkija, w okolicach Merkinė, nad rzeką Niemen. Szczególny nacisk położony został na metody pracy, narzędzia, sposoby zdobienia, techniki wypalania oraz sposoby produkcji ceramiki. Dokonano także omówienia wybranych twórców siwaków z Polski oraz czarnej ceramiki na Litwie. Poza tym poruszony został także problem tożsamości narodowej i przynależności etniczno-kulturowej omawianych regionów oraz kontynuacji tradycji wypalania ceramiki wśród młodego pokolenia.
    The article presents a short story of potteries’ development in the borderland of Poland and Lithuania. Moreover, the secrets of production of siwak in Poland, bearing in mind one of the greatest centres, Czarna Wieś Kościelna, as well as black ceramics in Lithuania. The above mentioned black ceramics are being made in the Dzūkija National Park, nearby Merkinė, by the Niemen river. Particular stress was put on the methods of work, tools, ways of decoration, baking techniques and also new ways of ceramics’ manufacture. The selected creators of siwak in Poland and black ceramics in Lithuania have been discussed. It is worth mentioning that the problem of national identity and ethnic and cultural affiliation of presented regions and continuation of firing tradition by young generation has been shown.
    Źródło:
    Szkło i Ceramika; 2014, R. 65, nr 6, 6; 19-23
    0039-8144
    Pojawia się w:
    Szkło i Ceramika
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Pałac Potockich w Lublinie w świetle osiemnastowiecznych źródeł
    The Potocki Palace in Lublin in the Light of Eighteenth-century Sources
    Autorzy:
    Gombin, Krzysztof
    Powiązania:
    https://bibliotekanauki.pl/articles/1953439.pdf
    Data publikacji:
    2006
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    dekoracje
    szlachta/arystokracja
    pałac
    portrety
    Potocki
    rokoko
    królewski
    decorations
    nobility
    palace
    portraits
    rococo
    royal
    Opis:
    The Potocki palace in Lublin was for the first mentioned in the sources in 1734. It is not, however, on the plan of Chevalier d'Orxen of 1716, hence it was constructed between those years. It was built for Jerzy Potocki, and most probably was ready in 1730, when his sone, Eustachy, studied at the Lublin Jesuit college. There are no hints that the palace built in the times of Jerzy Potocki was something special with regard to its artistic class and scale. The magnate stayed mainly in Serniki, where he lived in a small wooden mansion of little artistic value. It is there where his sons were born. The fact that the Lublin seat was not a representative building, fit for a bigger event, is evidenced when Eustachy Potocki's wedding with Marianna née Kątska (December 1741) was organised in August Czartoryski's neighbouring palace. The construction and modernisation works in the Potocki palace, as evidenced by the sources, were conducted as late as the 1750s, already after Jerzy Potocki's death, when its owner was Eustachy. It follows from Eustachy's correspondence, now in the Main Archives of the Ancient Acts in Warszawa and in the State Archives in Kraków (the branch at Wawel), that some sentences about the Lublin palace can be found. Thus between January and the beginning of April 1755 the side pavilions were covered with a new shingle, mirrors were imported, curtains and upholstery were installed; glass, lead, calcium, and plaster were used for some unidentified works. They were all related to Eustachy's function of the marshal of the Crown Tribunal, which he took in 1754, and needed a seat appropriate to this rank. During the proceedings of the Tribunal in Potocki's palace there were festive receptions and balls: on the occasion of the king's, president's, the marshal's, or hetman Jan Klemens Branicki's nameday; another event was when a Turkish parliament member stayed in the palace, or the Tribunal's limit. Eustachy Potocki's son, Stanisław Kostka, was born in the Lublin palace. There are only circumstantial evidences as to who could design and supervise modernisation works in the palace in the 1750s. They irrefutably point to Jakub Fontana who then worked at the construction of the palace in Radzyń Podlaski. Potocki himself thought that he should be consulted about the smallest steps. We do not know at present the inventory of the Lublin palace from the times of Eustachy Potocki. The only one we have comes from 1783. According to this inventory, the floors in the Lublin palace were made of timber (in the vestibules it was made of bricks). It follows that the whole building was rather poorer, in the spirit of a gentleman's residence. The inventory does not say anything about the upholstery of the rooms on the ground floor. The rooms on the first floor were crimson, red, yellow, and blue. The “big room” was whitened in 1783. It goes without saying that this white colour meant that its new owners had a neo-classical taste, that colour could not come from Eustachy's times. It seems that in 1755 the colour green was most likely. The furniture mentioned in the inventory of 1783 is obviously a remnant of several sets from various interiors. The decisive majority of the then preserved was of similar colours: red, blue, and red-blue. We also know the other units of the yellow set. The inventory of 1783 mentions the “Big portrait of August II in golden frames.” It might have been the remaining part of a larger collection. We know that in the nineteenth century the royal portraits hang in another residence built by Eustachy Potocki – in Radzyń Podlaski, from where after the First World War they was conveyed to the National Museum in Warszawa. Most of them have been preserved up to date (the portraits of August III, Stanisław Leszczyński, August II, Sigismund I the Old, Sigismund August, Henry of Valois, Jan III Sobieski, and Władysław II Jagiełło). We have no evidential sources that there was a gallery of royal portraits in Lublin, but it goes without saying that in this type of residence there must have hung at least portraits of the then king and his wife. The portraits of August III and Maria Józefa, like August II the Strong, were among those that had been sent from Radzyń to Warszawa. Therefore it is likely that the portraits of kings in the eighteenth century hung in the Lublin palace. They were of a low artistic class that did not fit in the rococo decorations in Radzyń, but were fit for the Lublin seat of a tribunal's marshal, the seat often visited by the nobility for whom that type of works must have been uniquely dear.
    Źródło:
    Roczniki Humanistyczne; 2006, 54, 4; 291-305
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Tymczasowość sacrum w krajobrazie miasta. Analiza przestrzeni praktyk związanych z obchodami Bożego Ciała i żałoby po śmierci Jana Pawła II w Warszawie
    Temporality of the sacrum in the urban landscape. The analysis of the space of practices associated with the celebration of Corpus Christi and mourning after the death of Pope John Paul II in Warsaw
    Autorzy:
    Brzozowski, G.
    Herman, K.
    Powiązania:
    https://bibliotekanauki.pl/articles/88296.pdf
    Data publikacji:
    2012
    Wydawca:
    Polskie Towarzystwo Geograficzne
    Tematy:
    obiekty
    dekoracje
    praktyki religijne
    ołtarz na Boże Ciało
    krzyż kwietny
    sacrum w przestrzeni miasta
    objects
    decorations
    religious practices
    Corpus Christi altar
    flower cross
    sacrum in urban space
    Opis:
    Artykuł prezentuje tymczasowe reprezentacje sacrum w krajobrazie – dynamikę powstawania i niszczenia odnawianych co roku konstrukcji symbolicznych. Przedmiotem opisu są tymczasowe materialne reprezentacje obchodów – obiekty tj.: ołtarze, krzyże kwietne czy wzory ze zniczy – analizowane w kontekście tworzenia się krótkotrwałych międzyludzkich więzi wśród uczestników tego typu zgromadzeń. Jak należy rozumieć powszechność tego rodzaju przejawów religijności w nowoczesnej strukturze społecznej? Czy ich nietrwałość zagraża ich sakralnemu i wspólnototwórczemu charakterowi (jako „reprezentacji kolektywnych” w ujęciu socjologii religii E. Durkheima)? Czy ich usytuowanie, wykraczające poza tradycyjną przestrzeń świętą, jest arbitralne, czy zależy od pamięci społecznej związanej z danym miejscem (np. kategoria „miejsca mocy”)? Autorzy przedstawiają dwie analizy przypadku: obchodów święta Bożego Ciała oraz spontanicznych zgromadzeń w ramach placu Piłsudskiego po śmierci Jana Pawła II w 2005 roku oraz w czasie kolejnych jej rocznic.
    The presentation will be focused on temporary representations of the sacred in the landscape ‐ the dynamics of creation, destruction and repetition of symbolic structures. The article presents temporary physical representations of sacrum ‐ objects such as altars, crosses and floral patterns made of candles ‐ analyzed in the context of creating a short‐term interpersonal relationships among participants of such a gatherings. How should we make of the frequency of this kind of manifestation of religion in the modern social structure? Is their instability threatens their sacred and communal character (as a ʺcollective representationʺ in terms of the sociology of religion, E. Durkheim)? Is their location, that goes beyond the traditional sacred space, arbitrary or depending on social memory associated with a certain place (eg, the category ʺspaces of energyʺ)? The authors present two case studies: the Corpus Christi celebrations and spontaneous gatherings in the Piłsudski Square after the death of John Paul II in 2005 and during its subsequent anniversaries.
    Źródło:
    Prace Komisji Krajobrazu Kulturowego; 2012, 17; 162-170
    1896-1460
    2391-5293
    Pojawia się w:
    Prace Komisji Krajobrazu Kulturowego
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-6 z 6

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