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Journal of Urban Ethnology最新文献

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Kosmiczne i społeczne wymiary zadomowiania się w przestrzeni. Przykład acefalicznego ludu Konkomba z Ghany i Togo 在太空定居的宇宙和社会层面。来自加纳和多哥的Acephalic Konkomba人的例子
IF 0.1 Pub Date : 2019-01-01 DOI: 10.23858/jue17.2019.018
J. Pawlik
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引用次数: 0
Space – landscape – home – homeland 空间-景观-家园-家园
IF 0.1 Pub Date : 2019-01-01 DOI: 10.23858/jue17.2019.001
Blanka Soukupová
This article endeavours to analyse the subjective experience of the landscape and its embracement by two groups of people (the Czech majority and the German minority) in the Czech lands during the first half of the 20 th century. It considers the landscape to be an optically perceivable sector with its own distinct elements, structures, important places and landmarks. It simultaneously perceives it as a space with a history and symbolic value. The Czech geologist Cilek states that “we age together with the land and trees in our home landscape” . How specifically do we create this home landscape and what strategies do we choose if forced to abandon it? The actual topic of the paper and the study is therefore the relationship between the landscape and home within the meaning of a place we have assimilated with, one that evokes an emotional relationship, i.e. the origin and function of the anthropological dimensions of the Czech landscape, the in-terconnection between the landscape and a specific group, and the spatial map that originated as a result of new political-social conditions, and new territorial borders and even state borders.
本文试图分析20世纪上半叶捷克土地上两群人(占多数的捷克人和占少数的德国人)对景观的主观体验及其拥抱。它认为景观是一个具有自己独特元素、结构、重要场所和地标的光学可感知区域。它同时将其视为一个具有历史和象征价值的空间。捷克地质学家奇莱克(Cilek)说:“我们与家园景观中的土地和树木一起衰老”。我们具体如何创造这样的家庭景观?如果我们被迫放弃它,我们会选择什么策略?实际的研究论文的主题,因此景观之间的关系和家庭的意义在我们同化,唤起一种情感关系,即人类学的起源和功能维度捷克景观之间的in-terconnection景观和一个特定的群体,和空间映射,由于新的社会政治条件下,甚至新的领土边界和边界状态。
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引用次数: 0
Proces wrastania autochtonów i przesiedleńców w nową przestrzeń kulturową na Śląsku po II wojnie światowej 第二次世界大战后,西里西亚土著和流离失所者成长为一个新的文化空间的过程
IF 0.1 Pub Date : 2019-01-01 DOI: 10.23858/jue17.2019.007
Janina Hajduk-Nijakowska
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引用次数: 0
Gdy dom nie jest domem. Kraków w cieniu Lwowa 当房子不是房子的时候。利沃夫阴影下的克拉科夫
IF 0.1 Pub Date : 2019-01-01 DOI: 10.23858/jue17.2019.008
R. Godula-Węcławowicz
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引用次数: 0
Przesiedleńcy ze strefy wykluczenia po katastrofie atomowej w Czarnobylu: problemy z zadomawianiem się w nowej przestrzeni 切尔诺贝利核灾难后被隔离区重新安置的人:在新空间定居的问题
IF 0.1 Pub Date : 2019-01-01 DOI: 10.23858/jue17.2019.009
Jadwiga Kozłowska-Doda
After the Chernobyl nuclear disaster, the so-called Chernobyl Exclusion Zone, covering the area within the 30 km radius from the nuclear reactor site, was established (also in Belarus). All people were evacuated from the zone and displaced to “clean” territory. For the purpose of the current paper, reports of witnesses from the documental prose, dialectal texts, publications and Belarus Archives of Oral History were analysed in an attempt to find in their narratives the answers to the following questions: who the people called “chernobyltsy” (literally: the Chernobyl ones) are and in what way they were and are seen by other people, especially just after the disaster; what the reaction of the people to the process of evacuation was; what the indigenous people during the evacuation took with them; what they left at their homes and why; what their attitude towards new comfortable houses and flats was; in what way they tried to adapt themselves to new environment; where they buried the dead; and whether they successfully settled in their new places of residence. Having analysed the reports and arranged them according to the phenomenology of the area based on the report of H. Buczynska-Garewicz, the category of “rootedness” of S. Weil and J. Tischner, A. van Gennep’s theory of rites of passage”, the author concludes that a great number of “chernobyltsy” are deeply rooted in their motherland; an approach that excludes the possibility of expanding the definition of “home” and “the sense of settlement”. Those people usually suffer at their new places of residence and sometimes return home. The only strategies favouring their acceptance of a new place that have been observed are focusing on work, especially on working the land (an allotment), or focusing on the health of their children.
切尔诺贝利核灾难发生后,所谓的切尔诺贝利禁区(也在白俄罗斯)建立,覆盖核反应堆场址30公里半径范围内的区域。所有人都从该地区撤离,转移到“干净”的地区。为了本论文的目的,对来自文献散文、方言文本、出版物和白俄罗斯口述历史档案的证人报告进行了分析,试图从他们的叙述中找到以下问题的答案:人们称之为“切尔诺贝利人”(字面意思:切尔诺贝利人)的人是谁,以及其他人以何种方式看待他们,特别是在灾难发生后;人们对撤离过程的反应是什么?土著人在撤离时带走了什么;他们在家里留下了什么,为什么?他们对新的舒适的房子和公寓的态度是什么;他们如何设法使自己适应新环境;埋葬死人的地方;以及他们是否成功地在新的居住地安顿下来。笔者以布琴斯卡-加雷维茨的报告、魏尔和蒂施纳的“根性”范畴、范·格内普的“通过仪式理论”为基础,对这些报告进行了分析和整理,认为大量的“切尔诺贝利人”深深扎根于他们的祖国;这种做法排除了扩大“家”和“定居感”定义的可能性。这些人通常在新的居住地受苦,有时会回家。据观察,有利于他们接受新地方的唯一策略是注重工作,特别是注重耕种土地(一种分配),或者注重子女的健康。
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引用次数: 0
Feeling at home in Grochów. The phenomenon of Kicia Kocia 在家的感觉Grochów。Kicia Kocia现象
IF 0.1 Pub Date : 2019-01-01 DOI: 10.23858/jue17.2019.005
S. Sikora
Feeling at home can be metaphorically associated with dwelling (M. Heidegger) and finding/constructing one’s place. With, i.a. the concepts of Heidegger and M. de Certeau as a starting point the author shows how the process of creating one’s place can be understood today. Recalling various examples of tamed “places/venues” (the cigar shop in Smoke by P. Auster and W. Wang, the local shop in the anthropological documentary Tobacco, Truths and Rummikub by S. Meyknecht, and the “mobile bar” in Ankara described by D. Altay), he creates an ambiguous concept of the “own place today”. An example crucial for the presented reflections is the establishment and functioning of the Kicia Kocia clubhouse in the district of Grochow (Warsaw) showing how a “real place” can be created first virtually (Facebook), through stories and things, and then by the people themselves or rather through their relationships. It is the latter – or their network – that allow to construct a place-rhizome, which radiates throughout a district.
家的感觉可以隐喻地与居住(海德格尔)和寻找/构建一个人的位置联系在一起。以海德格尔和德·塞托的概念为出发点,作者展示了如何在今天理解创造一个人的位置的过程。他回顾了各种被征服的“场所/场所”的例子(P. Auster和W. Wang的《Smoke》中的雪茄店,S. Meyknecht的人类学纪录片《烟草、真相和Rummikub》中的当地商店,以及D. Altay描述的安卡拉的“移动酒吧”),创造了一个“今天自己的地方”的模糊概念。对于所呈现的反思来说,一个至关重要的例子是位于Grochow(华沙)地区的Kicia Kocia俱乐部的建立和运作,它展示了一个“真实的地方”是如何首先通过虚拟(Facebook),通过故事和事物,然后通过人们自己或更确切地说,通过他们的关系来创造的。正是后者——或者它们的网络——允许构建一个地方——根茎,它辐射到整个地区。
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引用次数: 0
Rola i znaczenie dźwięku dzwonów w kształtowaniu poczucia zadomowienia 钟声在塑造家的感觉中的作用和重要性
IF 0.1 Pub Date : 2019-01-01 DOI: 10.23858/jue17.2019.016
Małgorzata Dziura
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引用次数: 0
Nauczyć się swojego domu. Mieszkania treningowe – trening w mieszkaniu 学习你的家。训练公寓——在公寓里训练
IF 0.1 Pub Date : 2019-01-01 DOI: 10.23858/jue17.2019.012
P. Śliwiński
In the landscape of a large Polish city, one can notice homeless people, but also activities that help them survive in this difficult state and go out of it. In Cracow, such activities are undertaken, among others, by the Saint Father Pio Aid Centre. One of the phases of getting out of homelessness is staying at a “training flat”, the aim of which is for a person to learn to look after a flat and manage their earned resources. Based on observation, analysis of documents and interviews with employees of the Centre, the article tries to show the difficult path to “learn one’s home”.
在波兰一个大城市的风景中,你可以看到无家可归的人,但也可以看到帮助他们在这种困难的状态下生存并走出困境的活动。在克拉科夫,这类活动除其他外由圣比奥神父援助中心进行。摆脱无家可归的一个阶段是住在“培训公寓”,目的是让一个人学会照顾公寓和管理自己挣来的资源。根据观察、文件分析和对中心员工的采访,文章试图展示“了解一个人的家”的艰难道路。
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引用次数: 0
Udomowianie ulicy. Z etnograficznych badań terenowych na Wschodniej 改造街道。来自东方的民族志田野研究
IF 0.1 Pub Date : 2019-01-01 DOI: 10.23858/jue17.2019.003
G. Karpińska
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引用次数: 1
„Prosím nepáliť sviečky, ešte žijeme“ – k problematike „zabývania sa“ v priestore cintorína “请不要烧蜡烛,我们还活着”——关于“留在”墓地的问题
IF 0.1 Pub Date : 2019-01-01 DOI: 10.23858/jue17.2019.017
Margita Jágerová
An analogous perception of the grave as a “residence” for the deceased belongs to the archaic sphere within the traditional spiritual culture of many communities, not only within Europe. Even today, such an attitude can be observed in the behavior, imagination and reflection of our contemporaries, especially those belonging to the oldest generation. In the context of these ideas, such persons tend to prepare their own burial place even though they are still alive. The paper is focused on the current forms of preparing one’s own “residence” at a cemetery, and the attitudes attendant on this phenomenon. Presented material is based on the long-term ethnological research of the problems in the rural environment of Slovakia. It presents its genesis, analyzes the strategies of preparing burial site (alternatively: a place for the insertion of a urn), defining the motives of such behavior, and the individual forms of “occupying” the place at the cemetery even though the person in question is still alive.
将坟墓视为死者的“住所”的类似看法属于许多社区的传统精神文化的古老领域,不仅在欧洲。即使在今天,这种态度也可以在我们同时代人的行为、想象和反思中观察到,尤其是那些属于最老一代的人。在这些想法的背景下,这些人倾向于准备自己的墓地,即使他们还活着。本文的重点是目前在墓地准备自己的“住所”的形式,以及随之而来的态度。所呈现的材料是基于斯洛伐克农村环境问题的长期民族学研究。它介绍了它的起源,分析了准备埋葬地点的策略(或者:一个插入骨灰盒的地方),定义了这种行为的动机,以及即使有问题的人还活着,“占领”墓地的地方的个人形式。
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引用次数: 0
期刊
Journal of Urban Ethnology
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