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1

Popularyzacja bajek słowackich w Polsce

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Smolińska T.

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2023

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tom 67

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nr 1-2

35-52

PL

Pokrewieństwo językowe Słowian oraz podobieństwo losów politycznych i struktury społecznej depozytariuszy folkloru ułatwiały i rozwijały komparatystyczne badania nad zróżnicowanymi gatunkami folklorystycznymi (bajkami, pieśniami, podaniami, przysłowiami, opowieściami komicznymi). W XIX w. jako przykład pionierskich bajkoznawczych osiągnięć naukowych w Słowacji można wymienić bajki zebrane przez Pawła Dobšinskiego i Samuela Czambela, w późniejszych latach (I połowa XX w.) przez Franka Wollmana i jego uczniów; a po II wojnie światowej – przez Vierę Gašparikovą. Z bajkami związane są bezpośrednio interetniczne komparatystyczne inicjatywy badawcze w formie wydanych drukiem cennych zbiorów tekstów opracowanych przez folklorystów z Polski i Słowacji (Śpiewająca lipka. Bajki Słowian Zachodnich; Zbójnicki dar. Polskie i słowackie opowiadania tatrzańskie; Słoneczny koń; Skarb w garncu. Humor ludowy Słowian Zachodnich; Bajki słowackie P. Dobšinskiego). Według oceny autorki artykułu polsko-słowackie prace bajkoznawcze wyróżniają się w badaniach nad folklorystyczną genologią Słowian, dlatego też w centrum jej uwagi znalazły się antologie, promujące i popularyzujące w Polsce bajki słowackie.

EN

The reflection about research on Slavic folklore must be accompanied by a careful reminder that in the 19th century many people showed general interest in it and carried out field studies: these were amateurs, travellers, journalists and professional gatherers, i.e. ethnologists, and in the 20th century – folklorists (who continued the earlier work following accepted scientific curricula). The close linguistic affinity of the Slavs, similarity of political situations and social structures of folklore depositaries throughout history facilitated and developed comparative research on various folklore genres (tales, songs, legends, proverbs, comic stories). In the 19th century, Slovak songs were distinguished by Oskar Kolberg. Conversely, a concrete example of pioneering academic achievements in folk tale studies in Slovakia includes the tales collected by Pavol Dobšinský and Samuel Czambel, and later (in the first half of the 20th century) by Frank Wollman and his followers; and after World War II – by Viera Gašpariková. Many integrative, interethnic and comparative research initiatives have been directly linked to the tales and resulted in printing valuable collections of texts edited by folklorists from Poland and Slovakia e.g. Śpiewająca lipka. Bajki Słowian Zachodnich (The Singing Linden Tree. The Tales of the West Slavs), Zbójnicki dar. Polskie i słowackie opowiadania tatrzańskie (The Robber’s Gift. Polish and Slovak Stories about the Tatras), Słoneczny koń. Bajki słowackie (The Sunny Horse. Slovak Tales), Skarb w garncu. Humor ludowy Słowian Zachodnich (The Treasure in the Pot. Folk Humour of the West Slavs), Bajki słowackie (Slovak Tales by P. Dobšinský). According to the author of the article, Polish and Slovak work in the field of tales stands out among the research on folklore genealogy of the Slavs. Therefore, she focuses on the anthologies that promote and popularize Slovak tales in Poland.

2

CONTEMPORARY RITUAL SPECTACLES IN THE STREETS OF POLISH CITIES

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Smolińska T.

Slovenský národopis (Slovak Ethnology)

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2015

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tom 63

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nr 2

116 - 132

EN

Observation of traditional folk rites taking place in contemporary culture frequently show that today’s people are not able to break with tradition and, especially in Poland, with many rites related to the Church’s liturgical year. Since the Middle Ages the feast of Corpus Christi has been celebrated in Poland with ceremonious processions in which religious solemnity mixes with folk customs and the city life. We have recently witnessed an ever increasing number of new examples that show believers celebrating publicly in the city streets: All Saints’March with relics that is juxtaposed with Halloween, arrival of St. Martin on a horse, walking the Way of the Cross during Lent, Easter –time burning of the effigy of Judas in Skoczów and recently the Cortege of the Three Wise Men. These processions are turning into noisy street events – as the believers are going out of the churches into the city streets, the way they participate in the religious ‘mystery’ is changing: it becomes a peculiar cultural event. Features of folk theatre are clearly visible in religious ceremonies. Many of the religious ceremonies are perceived only as a social gathering or a “street show”, which testifies to a tectonic crack between the traditional society and a modern one. Strong presence of this kind of ritual spectacle in the media and participation of teachers, students, pre-schoolers, scouts and a vast audience aside from priests and believers, and also politicians, devils, angels and medieval knights in the Cortege of the Three Kings, make the folkloristic analyse this phenomenon in the category of a fair or fete, search for the limits of eccentric ideas that turn a ritual into a theatre, for trivialised signs of traditional folk rites and for folklorisation and hybridisation of contemporary culture, and thus the way of leaving the sphere of sacrum and entering the sphere of profanum.

3

Researchers of Culture Confronted with the “Treasures of Culinary Heritage” in Upper Silesia as Described in the Most Recent Cookbooks

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Smolińska T.

Łódzkie Studia Etnograficzne

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2015

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tom 54

PL

Considering that in the last few years culinary matters have become a fashionable topic, the author is making a preliminary attempt at assessing many myths and authoritative opinions related to it. With respect to this aim, she has reviewed utilitarian literature, to which culinary handbooks certainly belong ("Concerning the studies of comestibles in culture"). In this context, she has singled out cookery books pertaining to only one region, Upper Silesia. This region has a complicated history, being an ethnic borderland, where after the 2nd World War, the local population of Silesians acquired new neighbours: repatriates from the Eastern Borderlands annexed by the Soviet Union, settlers from central and southern Poland, as well as former emigrants coming back from the West ("The treasures of culinary heritage’ in cookery books from Upper Silesia"). The author discusses several Silesian cookery books which focus only on the specificity of traditional Silesian cuisine, the Silesians’ curious conservatism and attachment to their regional tastes and culinary customs, their preference for some products and dislike of other ones. From the well-provided shelf of Silesian cookery books, she has singled out two recently published, unusual culinary handbooks by the Rev. Father Prof. Andrzej Hanich (Opolszczyzna w wielu smakach. Skarby dziedzictwa kulinarnego. 2200 wypróbowanych i polecanych przepisów na przysmaki kuchni domowej, Opole 2012; Smaki polskie i opolskie. Skarby dziedzictwa kulinarnego. 2500 wypróbowanych i polecanych przepisów na przysmaki kuchni domowej, Opole 2014), which have become a culinary bestseller in Upper Silesia. The author perceives these books as an interesting and unusual example of a monothematic "collective lecture" pertaining to the multi-cultural character of Opole Silesia, the noticeable foreign influences and the globalisation of culinaries. In her opinion, these books constitute a very rich set of materials pertaining to the present-day culture of consumption in Poland, with a discernible emphasis on Opole Silesia.

4

TRADIČNÁ KULTÚRA SLIEZKA V KONTEXTE GLOBALIZÁCIE

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Smolińska T.

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nr 1-2

6 – 18

EN

Popular songs in Upper Silesia followed so-called Disco Polo music and they are referred to as traditional songs, “Silesian folk” or “Silesian szlagry” (Silesian hits). This very unique repertoire is the subject of the author ś scientific focus. She carries out a preliminary evaluation of the repertoire of popular banda that make references to the Silesian folklore and folk culture. The “Silesian szlagry” are based on the melodic of German popular songs and the melodic lines of Polish songs are used less often. All lyrics are written in the Silesian dialect. Their evaluation from the literary perspective shows that they are quite often written ad hoc: sometimes sentences and plots miss finishing touches; repetitions, rhymes and refrains are inconsistent; it is difficult to find the uniform metrical patterns; and the song writers make use of unjustified mental shortcuts and clichéd descriptions.

5

PRZEMIANY TRADYCYJNYCH OBRZȨDOW WIOSENNZCH W POLSCE

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Smolińska T.

Etnologické rozpravy (Ethnological Disputes)

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2010

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tom 17

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nr 1-2

44 - 61

EN

The author restricts herself to the selected and most significant spring rites which are still practised in some regions of Poland (traditional drowning/burning of a straw dummy, parading with a small decorated tree, having a wash in river, functions of the palm and egg etc.). She describes the process of transformation in traditional spring rites in Poland on the basis of selected example, which is still alive in the south – eastern Poland as well as in Cieszyn Silesia and Opole Silesia.