Informacja

Drogi użytkowniku, aplikacja do prawidłowego działania wymaga obsługi JavaScript. Proszę włącz obsługę JavaScript w Twojej przeglądarce.

English (EN)·Polski (PL)·Yкраїнський (UK)
Przejdź do strony domowej biblioteki Centralna Biblioteka Wojskowa Link otwiera się w nowym oknie Logo biblioteki Prolib Integro - strona głównaCentralna Biblioteka Wojskowa

Wyszukujesz frazę "Szyjewski, Andrzej" wg kryterium: Autor

  Lista filtrów
Wyrównaj
    Wyświetlanie 1-8 z 8
    Tytuł:
    Australijskie ceremonie ognia. Ogień w religii Warlpiri
    Autorzy:
    Szyjewski, Andrzej
    Powiązania:
    https://bibliotekanauki.pl/articles/640776.pdf
    Data publikacji:
    2014
    Wydawca:
    Uniwersytet Jagielloński. Wydawnictwo Uniwersytetu Jagiellońskiego
    Tematy:
    Aborygeni australijscy, ceremonia ognia, mit, rytuał, Droga Mleczna, symbolika ognia, Tęczowy Wąż, inicjacja, Warlpiri
    Opis:
    Australian Fire Ceremonies. Fire in the Warlpiri ReligionDuring fire ceremonies in various Australian communities, long torches constructed from poles wrapped in flammable leaves are used. For the Warlpiri, their significance is associated with the symbolism of fire, contrasted with water represented by the form of the rainbow serpent. The founding myths of the ceremony are based on using fire to limit the power of water by way of bloodshed. Various forms of the use of fire and the connected symbolism for the Warlpiri point to reference to dancers, and the torches they hold to the Milky Way (Yiwarra). The main symbol of this in the ritual is a sacred construction in the form of a cross, known as wanigi.
    Źródło:
    Studia Religiologica; 2014, 47, 1
    0137-2432
    2084-4077
    Pojawia się w:
    Studia Religiologica
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Doświadczenie religijne – problemy terminologiczne
    Religious Experience – Terminological Problems
    Autorzy:
    Szyjewski, Andrzej
    Powiązania:
    https://bibliotekanauki.pl/articles/640876.pdf
    Data publikacji:
    2012-01-10
    Wydawca:
    Uniwersytet Jagielloński. Wydawnictwo Uniwersytetu Jagiellońskiego
    Tematy:
    Altered states of consciousness
    religious experience
    numinotic experience
    mystical experience
    shamanic experience
    trance – definition
    typology
    features
    scale
    theory
    peak experience
    plateau experience
    M-scale
    symbol
    symbolization
    Joachim Wach
    William Stace
    Rudolf Otto
    Ninian Smart
    sensus numinis
    ultimate reality
    Stany zmienionej świadomości
    doświadczenie religijne
    doświadczenie numinotyczne
    doświadczenie mistyczne
    doświadczenia (transy) szamańskie – definicje
    typologia
    cechy
    Doświadczenia szczytowe
    doświadczenia plateau
    M-skala
    William Stace – teoria
    Rudolf Otto – sensus numinis
    ostateczna rzeczywistość
    symbolizacja
    Opis:
    The huge number of interpretations and approaches to religious experiences makes discourse in the scientific studies of religion on the scope and significance of these phenomena extremely difficult. Especially misleading is the identification of them with mystical experiences, as well as attempts to depreciate these types of experience that are alien to researchers. A possible solution is the introduction of a differentiated scale of religious experiences in which mystical experiences constitute their “climactic”, emotionally and cognitively most intensive form. Acknowledging Otto’s definition of sensus numinis, the content of the experience and its cognitive, motivational and physiological components become a problem. In this situation most promising is on the one hand the classical conception of Joachim Wach, which orders the discourse and proposes recognising research on religious experiences with one of the main disciplines of religious studies, and on the other Abraham Maslow’s concept of “peak experiences” and “plateau experiences”. Therefore, (1) religious experience is graded; (2) it is not exclusively the sense itself (sensus numinis), since it brings cognitive and volitional effects, (3) it need not have a personal character and (4) experiencing it usually leads to various, more or less successful attempts to express it, and this then happens by means of symbols and is organised in the form of myths.
    Źródło:
    Studia Religiologica; 2011, 44; 7-33
    0137-2432
    2084-4077
    Pojawia się w:
    Studia Religiologica
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    LUDZIE CZY ZWIERZĘTA? PRZODKOWIE W MITACH ULURU U PITJANTJATJARA
    HUMANS OR ANIMALS? ANCESTORS IN PITJANTJATJARA MYTHS OF ULURU
    Autorzy:
    Szyjewski, Andrzej
    Powiązania:
    https://bibliotekanauki.pl/articles/423741.pdf
    Data publikacji:
    2016
    Wydawca:
    Lubuskie Towarzystwo Naukowe
    Tematy:
    myth
    Australian Aborigines
    Pitjantjatjara
    Initiation
    Uluru
    Ayers Rock
    social structure
    transformation
    mit
    Aborygeni australijscy
    inicjacja
    struktura społeczna
    transformacja
    Opis:
    Mity koncentrujące się wokół skały Uluru (Ayers Rock) są ściśle skorelowane z charakterystycznymi elementami jej ukształtowania. Pozwala to na wyprowadzenie szeregu wniosków dotyczącego postrzegania przez Aborygenów przodków mitycznych, zwłaszcza relacji ich strony zwierzęcej i ludzkiej. W przeciwieństwie do istot demonicznych (mamu),takich jak Kurpany, cechujących się zmaksymalizowaną hybrydalnością, przodkowie przejawiają swą podwójną naturę okazjonalnie. Ruch odnosi się zwykle do ich zoomorficzności, jednak dysponują jednocześnie cielesnością „ludzką”, a zwłaszcza „ludzkim” wyposażeniem kulturowym. Jednak ich przekształcanie w elementy krajobrazu nie zachodzi według jednoznacznego kodu. Szlaki Snu przodków nie wyznaczają syntagmy mitu, ze względu na powtarzanie epizodów w różnych kontekstach geograficznych. Przedstawiające epizody mityczne formacje skalne, drzewa i trawa nie mają jednoznacznych przyporządkowań. Tym niemniej przewodnią rolę w tak powstającym amalgamacie tworzą struktury symboliczne rzutowane na elementy krajobrazu, co widać szczególnie na przykładzie obecności binarnej symboliki organizacji społecznej w interpretacjach symetrycznych układów skalnych.
    Myths focusing on the Uluru (Ayers Rock) are closely correlated with the characteristic elements of its shape. This allows us to formulate a number of proposals concerning the perception of Aboriginal mythical ancestors, especially their animal versus human characteristics. In contrast to the totally hybrid status of demonic beings (mamu), such as Kurpany, ancestors reveal their ambigous nature rather seldom. When moving, they were usually described as zoomorphic beings, but at the same time they were endowed with "human" moods of behaviour, and especially "human" cultural equipment. However, their transformations into the distinctive elements of the Uluru landscape went randomly, without any stable code of transformation. The Dreaming tracks of ancestors also could not provide the syntagm of myth, due to the constant repeating of mythic episodes in different geographical contexts. Therefore depicting mythic episodes in rock formations, trees or grass could not offer unabiguous asignments. However, symbolic structures that were projected on the elements of Uluru landscape took the lead in the processes of transformations, what espacially may be observed by the repeatable presence of dual social organization code in the symmetric layout of the rock features.
    Źródło:
    Rocznik Lubuski; 2016, 42, 2; 63-95
    0485-3083
    Pojawia się w:
    Rocznik Lubuski
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Australijskie ceremonie ognia – Gadjari i Buluwandi u Warlpiri
    Autorzy:
    Szyjewski, Andrzej
    Powiązania:
    https://bibliotekanauki.pl/articles/640914.pdf
    Data publikacji:
    2014
    Wydawca:
    Uniwersytet Jagielloński. Wydawnictwo Uniwersytetu Jagiellońskiego
    Tematy:
    Aborygeni australijscy, ceremonia ognia, mit, rytuał, Droga Mleczna, symbolika ognia, Tęczowy Wąż, inicjacja, Warlpiri
    Opis:
    This article examines the symbolism of fire in the Gadjari higher initiation ceremonies and Jardiwanpa ceremonies among the Warlpiri. Fire is used in these ceremonies in three forms: high flame torches called witi/wanbanbirri, wandabi projectiles made out of bark, and djindjimirimba sticks. The analysis of the myths connected to fire reveals that the Warlpiri associate it with the motif of cosmic catastrophe in which their ancestors, manipulating high, sacred paraphernalia, cut through the Milky Way. The result of the separation of the stars is a huge bush fire. According to the myth, the sight of a flame falling from the sky forced the ancestors to conduct initiation ceremonies. The patron of these ceremonies is associated with the Coalsack Dark Nebula in the Milky Way, and the wanigi paraphernalia used with the Southern Cross. Fire is of ambivalent significance for the Warlpiri – on the one hand it brings death and destruction, and on the other it provides cleansing and brings to life that which is dead.
    Źródło:
    Studia Religiologica; 2014, 47, 3
    0137-2432
    2084-4077
    Pojawia się w:
    Studia Religiologica
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Męskie versus żeńskie czy męskie w żeńskim i żeńskie w męskim? Problem relacji płciowych w mitach australijskich
    Male versus Female or Male in Female and Female in Male? The Issue of Sex Relations in Australian Myths
    Autorzy:
    Szyjewski, Andrzej
    Powiązania:
    https://bibliotekanauki.pl/articles/640943.pdf
    Data publikacji:
    2012
    Wydawca:
    Uniwersytet Jagielloński. Wydawnictwo Uniwersytetu Jagiellońskiego
    Tematy:
    Australian Aborigines
    mythology
    Fertility Mother
    Rainbow Serpent
    gender relations
    bull-roarer
    initiation
    gender symbols
    Opis:
    The social structure and gender relations in Aboriginal societies clearly indicate that the male domain is favoured in contact with the sacred. Nevertheless, male-female relations are not as unequivocally established as they are thought to be within Aboriginal mythology. The sex of sacred characters such as the Rainbow Serpent or Cannibal Monster is extremely flexible even within the same version of a myth. The general character of male/female relations tends to be one of exchange, where male sacred power is a derivative of the female power of fertility. The most sacred values, belonging to the sacred-secret realm, are established by the tension between male and female principles, marked by moving those elements that belong to one gender to the domain of the other. This construct also establishes the threat of desacralisation, connected with moving the object back to the domain it came from.
    Źródło:
    Studia Religiologica; 2012, 45, 1; 57-66
    0137-2432
    2084-4077
    Pojawia się w:
    Studia Religiologica
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Problem relacji płciowych w mitach australijskich – zasada matrioszki
    The Issue of Sex Relations in Australian Myths – the “Matryoshka Principle”
    Autorzy:
    Szyjewski, Andrzej
    Powiązania:
    https://bibliotekanauki.pl/articles/640993.pdf
    Data publikacji:
    2012
    Wydawca:
    Uniwersytet Jagielloński. Wydawnictwo Uniwersytetu Jagiellońskiego
    Tematy:
    Australian Aborigines
    mythology
    Fertility Mother
    Rainbow Serpent
    gender relations
    bull-roarer
    initiation
    gender symbols
    Opis:
    This paper discusses the ambiguity of sex identity within Aboriginal mythology. Male/female relations are the main point of the well-known Wawilag Sisters myth from Arnhem Land, based on a series of equivalent mythical unions: the penis in the vagina (male in female) ≡ the serpent in the hut (male in female) ≡ Wawilag sisters pregnancy (male in female) ≡ Wawilag sisters devoured by the serpent (female in male) ≡ subincised penis (female in male). The effect of such equivalencies may be compared to a “matryoshka” doll: the male (child) is in the female (sisters) which is in the male (serpent), which in a way also renders the male symbols female (this is why the serpent is called “pregnant”). The basis of such a construction may be understood as the creation of a series of transformations male>female>male>female etc., which eventually leads to realisation of the exchange of female with male blood; their equipoise is necessary for initiation ceremonies.
    Źródło:
    Studia Religiologica; 2012, 45, 2; 117-124
    0137-2432
    2084-4077
    Pojawia się w:
    Studia Religiologica
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Rozbite kubki po dekonstrukcji: współczesne antropologiczne teorie religii.
    Autorzy:
    Szyjewski, Andrzej
    Powiązania:
    https://bibliotekanauki.pl/articles/641085.pdf
    Data publikacji:
    2007
    Wydawca:
    Uniwersytet Jagielloński. Wydawnictwo Uniwersytetu Jagiellońskiego
    Opis:
    SHATTERED POTS FOLLOWING DECONSTRUCTION: CONTEMPORARY ANTHROPOLOGICAL THEORIES OF RELIGIONThe aim of the article is an attempt to answer the question whether under the influence of changes in the very subject-matter of anthropological research (a shift from traditional religions to great traditions perceived in different scales), there occurred any changes in the approach to religion and what consequences this could have had on the general religious reflection. The main effect of this convergence of the subject-matter of research is the superposition of anthropology of religion on religious studies, which is visible particularly in the methodological reflection: the bulk of the discourse concerning the methodology of religious studies is taking place within and on the circumference of anthropology. In view of the division within religious studies, into essential trends which treat religion as a phenomenon sui generis and particular trends which explore each religion as a separate phenomenon, the first problem that seems to confront scholars is the very definition of religion; the second one is to do with establishing a suitable comparative methodology. Anthropologists tend to define religion in terms of the Wittgenstein concept of „family resemblance”, and consequently, they look for instruments that would make it possible for them to carry our comparative studies; in doing so, they create holistic theories of religion. Reductionist theories, such as Stewart Guthrie’s neoanimism and memetics, are on the one hand burdened with ideological anti-religious assumptions, and on the other, they treat religion too narrowly, without taking advantage of the principle of „family resemblance”; that is why, their conclusions do not have a universal character, in spite of the fact that they assume to have it. The more extended cognitive theories (Pascal Boyer, Scott Atran) operate on a wider spectrum of religiogenous factors, beginning with semiotic and ending with neurological ones; what is problematic in them is the transition from the level of individual to social experience which is worked out within biogenetic structuralism or ritual studies. The evolution which has taken place within the ecology of religion, from the determinist conceptions of Steward or Harris, through cultural ecology of the early Rappaport and Vayda, to the uniform conception of working out comparative religious studies on the basis the ecology of Hultkranz, turned it into a promising, though limited research tool. An important attempt aimed at recognizing the relation between the ecosystem and man’s cultural activity, is Rappaport’s most recent proposition which leads to attributing a religious function to ecosystems. Rappaport’s theory of religion has a synthetic character combining within it the achievements of cultural ecology, ritualistic studies and semiological research. The fruit of the discourse on Eliade’s legacy in religious studies, within the „hermeneutics of suspiciousness” proposed by Jonathan Smith, was turning attention to the empirical verification of suchuniversal assumptions as sacrum, uranic hierophany, deus otiosus, or center. On the basis of the criticism of the morphology of sacrum, Smith suggests mapping as a fundamental research technique. On the other hand, American neo-comparatists (Smith, Lawrence Sullivan, Sam Gill, Bruce Lincoln) suggest focusing on the meaning of religious ideas, associated with human orientation in time and space, which creates religious symbols. As an exemplification of the hermeneutics of suspiciousness, Sam Gill suggests a method of tracing successive interpretations, that is storytracking. In turn Lawrence Sullivan proposes a return to the assumptions of the typological-cognitive school. Yet another attempt to create a theory of religion based on essentialist principles, is the conception of the sacred self which is present in the research on the ego, soul, magic and the conception of the person among the Papuans (Gilbert Herdt, Michele Stephen, Fitz Poole, Jane C. Goodale) or on T. Csordas’ charismatic movements. The above conception found its fullest expression in the theory of Jacob Pandian. The essentialist attitude assuming an unchangeable nucleus of religion, is recognized to be closely associated with the phenomenology of religion and consequently with the comparative method, perceived here as its synonym. Yet in point of fact, comparative methods are „quite neutral from the point of view of the world-view”. Within the anthropology of religion, scholars rely most frequently on comparative methodology, worked out by biological sciences, which does not seem to be the best solution, due to the „family” and not „species”-based character of religion. Consequently, textbooks which describe this method of research usually contain more reservations than positive conclusions. The post-modernist critique of the classics, based on negative interpretation, usually contributes to sharpening the methodological sensitivity, yet it also leads to the phenomenon of too hasty and premature condemnation of everything that has arisen up till now. Reverting to the big questions which troubled scholars of religion from the very birth of this discipline of knowledge, the anthropologists of religion, relying on the cultural relativism, are critical of the achievements of their own discipline and in a sense, oppose the hypotheses concerning the impossibility to construct big narrations, in the sense of holistic theories of religion.
    Źródło:
    Studia Religiologica; 2007, 40
    0137-2432
    2084-4077
    Pojawia się w:
    Studia Religiologica
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Tolkien nadal inspiruje badaczy
    Tolkien Still Inspiring Researchers
    Autorzy:
    Szyjewski, Andrzej
    Całek, Anita
    Binczycka, Elżbieta
    Powiązania:
    https://bibliotekanauki.pl/articles/520066.pdf
    Data publikacji:
    2017
    Wydawca:
    Ośrodek Badawczy Facta Ficta
    Tematy:
    Tolkien
    Tolkien studies
    John Ronald Reuel Tolkien
    Opis:
    Conversation with Prof. Andrzej Szyjewski, author of one of the most important Tolkien monographs, From Valinor to Mordor.
    Źródło:
    Creatio Fantastica; 2017, 2(57); 127-137
    2300-2514
    Pojawia się w:
    Creatio Fantastica
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-8 z 8

      Ta witryna wykorzystuje pliki cookies do przechowywania informacji na Twoim komputerze. Pliki cookies stosujemy w celu świadczenia usług na najwyższym poziomie, w tym w sposób dostosowany do indywidualnych potrzeb. Korzystanie z witryny bez zmiany ustawień dotyczących cookies oznacza, że będą one zamieszczane w Twoim komputerze. W każdym momencie możesz dokonać zmiany ustawień dotyczących cookies