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The starting point of the authoress' considerations is the thesis that cultural heritage performs a particular role in national identification, particularly in this day and age. It seems from her observations that most of society associates cultural heritage with huge buildings, museum-pieces, and monuments, with tangible objects, whereas in fact it consists of everything that surrounds us, from artefacts to religion, language, literature or music. Memory and its cultivation should also be regarded as a part of cultural heritage, because they provide a basis of every activity and without memory, political, historical or sociological manipulations deprive a nation of identity. The sooner we realise what cultural inheritance is, what the identity is, replying to such questions as: 'Who am I', and 'How do I differ from everybody else?', the sooner we will present ourselves to the world as a nation deeply rooted in history and culture. Differences among theorists who tackle the subject of cultural inheritance in the age of globalisation are outlined. Some regard it as being focused on 'the protection of folklore, own tradition, language or dialect'. There are also those for whom it carries the hope for both modernisation and the overtaking the most developed countries by implementing Western culture templates as symbols of advance or emancipation. One thing is certain, however, this process has not erased the symbols of cultural heritage but rather has consolidated it. States, regions, and cities are able to cultivate to perfection cultural heritage and tradition without rejecting modernism and innovation while they remain open to the world. So, instead of becoming indignant at globalisation, we should draw on, and assimilate those experiences, which could most effectively influence the way our heritage is protected. This process, however, should not be regarded as a threat, but rather as a means of understanding, what the heritage, culture and tradition really mean to the nation.
Masyw Śnieżnika to jeden z niewielu obszarów w Sudetach, gdzie występują jaskinie krasowe. Są to zazwyczaj niewielkie jaskinie (największa Jaskinia Niedźwiedzia ma ok. 3 km długości), nie udostępnione do ruchu turystycznego, chociaż są one niewątpliwie dużą atrakcją tego regionu. W artykule przedstawiono przykłady jaskiń - Jaskinia Kontaktowa, Jeskyne Tvarozne Diry, Jeskyne Patzeltova oraz rozważania nad możliwością ich udostępnienia dla turystów. Są to jaskinie mało znane, odwiedzane okazjonalnie przez grotołazów i speleologów. Jednak część z nich mogłaby zostać udostępniona do masowego ruchu turystycznego, co być może spowodowałoby "ożywienie" tego regionu.
The Śnieżnik Masyw is one of the few areas in the Sudety Mts. where karstic caves occur. They are usually small in size (the biggest is the Niedźwiedzia Cave it is of 3 km length), and not available to tourists. The paper presents selected examples of these caves -The Kontaktowa Cave, The Tvarozne Diry Cave and the Patzeltova Cave, and discusses the possibility of making them available to touristic traffic. These objects are relatively poorly known, being only occasionally explored by speleologists. On the other hand some of them could have been made accessible to a wider population of tourists, stimulating the economic development of the region.
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